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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Three

Buka ya Joele le Kereke ya Laodisea ya Basabatha ba Letsatsi la Bosupa - Nomoro ya Boraro

A Vineyard of Red Wine

Bustani ya Divai Nyekundu

Author

Jeff Pippenger

Published

December 3, 2025

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We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Re ile ra khutlisetsa sengwalwa se se fetileng ka potso e e reng, “Ka dikgopolo tseno tsotlhe di setse di beilwe, go ka botswa potso ya gore go ne ga diragalang gore ka 9/11 buka ya Joele e nne molaetsa o Petere a neng a o supa ka Pentekosete?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Peter raha nane Joel noko kona Pentecost anemfɛw no da so na ɛrenyɛ, a ɛyɛ bere bi a ɛhyɛ Pentecost bere no awiei agyirae. Wɔ Pentecost bere no mu no, na Honhom Kronkron no da ne ho adi wɔ mfiase, na afei Honhom Kronkron no daa ne ho adi kɛse paa wɔ awiei. Ɛnam gyidi so, bere a yɛte ase sɛ Bible no ne Nkɔmhyɛ Honhom no nyinaa de Joel fa ɔtɔeɛ nsu no bere so no, yebetumi ahu sɛ Joel nwoma no bɛyɛɛ nokware a ɛfa saa bere yi ho wɔ 9/11; na nwoma no mu ade biara bɛkasa tee afa nkɔmhyɛ abakɔsɛm a efi ase wɔ 9/11 no ho, de akɔ so akɔka nnubɔne ason a etwa to no ho, a Joel frɛ no “Awurade da” no.

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Sebagaimana dilambangkan oleh 1888, pada 9/11 penyampaian pekabaran Laodikia menjadi kebenaran pengujian masa kini. Yesaya melambangkan pekabaran yang sama itu dalam pasal lima puluh delapan dengan suara sangkakala yang menunjukkan kepada umat Allah pelanggaran-pelanggaran mereka. “Hari” ketika Yesaya mulai memperdengarkan suaranya seperti sangkakala adalah hari yang sama ketika ia menyanyikan nyanyian tentang kebun anggur itu.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

> Pada hari itu, nyanyikanlah tentang dia: Sebuah kebun anggur berisi anggur merah. Aku, TUHAN, menjaganya; setiap saat Aku akan menyiraminya; supaya jangan ada yang merusaknya, Aku akan menjaganya siang dan malam. Murka tidak ada pada-Ku; siapakah yang akan menghadapkan semak duri dan onak melawan Aku dalam peperangan? Aku akan menerobos mereka, Aku akan membakar mereka bersama-sama. Atau biarlah ia berpegang pada kekuatan-Ku, supaya ia berdamai dengan Aku; dan ia akan berdamai dengan Aku. Orang-orang yang berasal dari Yakub akan dibuat-Nya berakar; Israel akan berbunga dan bertunas, dan memenuhi permukaan dunia dengan buah. Yesaya 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Israel rohani moden “akan berkembang dan bertunas, dan memenuhi muka dunia dengan buah” pada zaman hujan akhir, kerana hujan awal menyebabkan sesuatu tumbuhan itu bertunas dan berkembang, dan hujan akhir menghasilkan buah. Apabila bangunan-bangunan di New York runtuh pada 9/11, malaikat perkasa dalam Wahyu lapan belas turun, dan hujan akhir mula merenjis. Pada waktu itu, para penjaga Tuhan harus meniup sangkakala kepada jemaat Laodikia. Pekabaran Yesaya yang mengenal pasti dosa-dosa umat Tuhan juga ialah nyanyian tentang kebun anggur berisi anggur merah. Pasal pertama Yoel ialah pekabaran itu juga.

> The word of the Lord that came to Joel the son of Pethuel.

> Lefoko la Morena le le tlileng kwa go Joele morwa Petuele.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Dengarlah ini, hai orang-orang tua, dan pasanglah telinga, hai semua penduduk negeri. Pernahkah hal ini terjadi pada zamanmu, atau bahkan pada zaman nenek moyangmu? Ceritakanlah hal ini kepada anak-anakmu, dan biarlah anak-anakmu menceritakannya kepada anak-anak mereka, dan anak-anak mereka kepada angkatan yang lain.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Se sešetšwe ke palmerworm go jelwe ke locust; gomme se sešitšego ke locust sa jelwa ke cankerworm; gomme se sešitšwego ke cankerworm sa jelwa ke caterpiller.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

> E tsogeng, lona matawa, lo lele; mme lo huwele, lona lotlhe ba noang beine, ka ntlha ya beine e ntšha; gonne e kgaotswe mo molomong wa lona.

> For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

> Ntshavha yo dzhena kha shango ḽanga, i na nungo, i sa vhalei, maṋo ayo ndi maṋo a ndau, nahone i na maṋo a marama a ndau khulu. Yo tshinya muri wanga wa muṋirivi, ya kokodza muhuyu wanga; yo u ita wa sala wo ṱangana fhedzi, ya u posela kule; matavhi awo o tshena. Lilani sa musidzana o ambaho gunyani a tshi lilela munna wa vhuswa hawe. Ṋeelo ya zwiḽiwa na ṋeelo ya tshinwiwa zwo bviswa nnḓuni ya Yehova; vhotshifhe, vhashumeli vha Yehova, vha a lila. Tsimu yo tshinyadzwa, shango ḽi a ṱungufhala; ngauri mavhele o tshinyala; waini ntswa yo oma, mapfura o fhela maanḓa.

> Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

> “Baiklah kamu malu, hai para petani; merataplah, hai para pengusaha kebun anggur, karena gandum dan jelai; sebab hasil panen ladang telah binasa. Pohon anggur telah mengering, dan pohon ara menjadi layu; pohon delima, pohon kurma juga, dan pohon apel, bahkan segala pohon di ladang, telah layu: sebab sukacita telah layu lenyap dari antara anak-anak manusia.”

> Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

> Lee bo lona, mme le lle, lona baprista; bokollang, lona bahlanka ba aletare; tloong, le robale bosiu bohle le apere mekotla, lona bahlanka ba Modimo wa ka; hobane nyehelo ya dijo le nyehelo ya seno di thibetswe ntlong ya Modimo wa lona. Halaletsang ho itima dijo, bitsang kopano e kgethehileng, bokellang baholo le bohle ba ahileng naheng ka tlung ya Morena Modimo wa lona, mme le llele Morena, Ahee ka lebaka la letsatsi leo! hobane letsatsi la Morena le atametse, mme le tla jwaloka timetso e tswang ho Ya Matlaohle. Na dijo ha di a kgaolwa pela mahlo a rona, ee, le thabo le nyakallo ntlong ya Modimo wa rona? Peo e bodile tlasa makote a yona, matlo a polokelo a fedisitswe, matlo a mabele a heletswe; hobane mabele a ponne. Diphoofolo di fehelwa hakakang! mehlape ya dikgomo e ferekane, hobane ha e na lekgulo; ee, le mehlape ya dinku e entswe lesupi.

> O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

> Tuhan, kepada-Mulah aku berseru; sebab api telah memakan padang-padang rumput di padang belantara, dan nyala api telah membakar segala pohon di padang. Binatang-binatang di padang pun berseru kepada-Mu; sebab aliran-aliran air telah kering, dan api telah memakan padang-padang rumput di padang belantara. Yoel 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

ꞋJoele Ꞌngwisieng a chapter taꞋa ya maingutodegipa minjakna Isolni drak biterangko. Isaiah “ua sal”ko indake songgipa ongꞋa jeon aꞋbachenggipa jaꞋsim chi ongꞋa; maina ua salo bolrang pilakkoba blom dakatna aro churakna aꞋbachenga. Isaiah anchingna indine agananio je, Isolni manderang “jak dikgen,” “blom dakatgen aro churakgen,” aro aꞋgilsakko “bite”chi gapatgen, uko gamchate mesokenga je, iara biap biapdakgipa janggini itihaso gittam ongꞋja, indiba gitalgipa stepgittamni skianiko mesokgipa ongꞋa. Bolsa aꞋsongni ningꞋo “jak dikgipa” ongꞋa. Uni gimin “jak dikna” ine agananiara aꞋsongo chadengna miksonggipa ongꞋa, jean aꞋsongni ningꞋtang ba pangchakaniko miksonga. Je manderang “Jacoboniko reꞋbaaha,” uamang “jak dikenga” aro uni jaꞋmano uamangko “Israel” ine mingenga. Je manderang Laodiceani chagrongani oniko reꞋbaaha, uamangko indiba Philadelphiarang ine minggen; indiba ua chagronganiko rimꞋrikna gita siche dakgrikani nalsani chel∙chakna nangꞋa, je nalsani bonꞋkamgipa Sunday lawo ongꞋa.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Khublelwane bya vuprofeta bya Yakobo, (muvuyisi) na Israele, (muhluri) byi kombisa leswaku hi 9/11 lava “dzikaka timitsu” hi ku vuya eka masungulo, hi kona kwalaho va nghenaka eka vuxaka bya ntwanano. Hi vuprofeta, ku cinca vito i xikombiso xa ntwanano, hilaha swi yimeleriwaka hakona hi ku suka ka Abrama a va Abrahama, Sarayi a va Sara, Yakobo a va Israele, ni van’wana. Eka ndzimana leyi, lava vuyeke eka ntiyiso wa khale wa masungulo hi 9/11 va nghene eka vuxaka bya ntwanano loko mpfula yi sungula ku humesa swiluva ni tinhluke. Hi nkarhi wa nawu wa Sonto misava hinkwayo yi ta tala hi “mihandzu” hikuva hi nkarhi wolowo mpfula yi ta tlhela yi chuluriwa handle ka mpimo.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Yesaya mesti selaras dengan Yesaya, dan tentunya dengan semua nabi yang lain; namun Yesaya harus meninggikan suaranya seperti sangkakala dan menunjukkan kepada umat Advent Hari Ketujuh Laodikia dosa-dosa mereka dalam konteks nyanyian kebun anggur itu. Nyanyian itu telah dinyanyikan oleh Yesus dalam perumpamaan tentang kebun anggur. Kebun anggur itu menyebabkan Dia menangis ketika, untuk terakhir kalinya sebelum salib, Ia memandang ke arah Yerusalem, sambil mengetahui bahawa Israel purba telah sampai ke penghujung tempoh percubaan mereka dan sedang dilewati sebagai umat perjanjian Allah. Pada waktu yang sama, Kristus sedang mengadakan suatu perjanjian dengan suatu umat yang akan menghasilkan buah-buah yang sepatutnya daripada kebun anggur Allah. Sama ada kisah kebun anggur tentang Yosua pada permulaan mahupun tentang Yesus pada pengakhiran, mereka yang menjadi umat perjanjian baharu melambangkan seratus empat puluh empat ribu.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kraist i tok long profesi bilong gaden wain bilong Aisaia, olsem tu Sista Wait i mekim.

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

> “Misal kebun anggur itu tidak hanya berlaku bagi bangsa Yahudi. Di dalamnya terdapat suatu pelajaran bagi kita. Gereja pada generasi ini telah dikaruniai oleh Allah hak-hak istimewa dan berkat-berkat yang besar, dan Ia mengharapkan hasil yang sepadan.” Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Go thusa go bala temana e e isang kwa polelong ya bofelo e e tswang mo Moweng wa Boporofeti.

> “Chapter 23—The Lord’s Vineyard

> “Binyi 23—Ngaphande ya Hosi”

> “The Jewish Nation

> „ঈশ্বরের জাতি”

> “The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

> “Bajingan yaanrin ninggi galara aa, daram raisin aa mingini niye. Mésérdé aa, Almasi noo xaran kaanfuuna naʼii ka baadi karan xibaaritandi. Mingininde aa, a doxalin yu bare yi Yàlla joxoon Israayil te ci yooyu a woné seen warug déggal ci moom. A jëkkal leen ndamu mébetu Yàlla, mi ñu manoon a matal ci déggal. Bi mu ubbee suturu ëllëg, a won ne, ndax seen bañ a matal mébetam, xeet wi yépp dafa ñuy ñàkk barkeem te indi alkande ci boppam.

> “‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

> “‘Ada seorang tuan rumah,’ kata Kristus, ‘yang menanam sebuah kebun anggur, lalu memagarinya sekelilingnya, menggali tempat pemerasan anggur di dalamnya, mendirikan sebuah menara, menyewakannya kepada para penggarap, lalu pergi ke negeri yang jauh.’”

> “A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

> Muprofeta Yesaya atanga incamake y’uru ruzabibu ati: “Reka ndirimbire umukunzi wanjye indirimbo y’umukunzi wanjye yerekeye uruzabibu rwe. Umukunzi wanjye yari afite uruzabibu ku musozi wera cyane; aruzitira urugo, arukoramo amabuye, aruteramo umuzabibu w’indobanure, yubaka umunara hagati yarwo, anacukuramo urwengero rw’inzabibu; kandi yiringira ko rwera inzabibu.” Yesaya 5:1, 2.

> “The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

> “खेतिहाले उजाड़ स्थान से भूमि का एक टुकड़ा चुनता है; वह उसे घेरता, साफ करता, जोतता है, और उसमें उत्तम दाखलताएँ लगाता है, और भरपूर फसल की आशा रखता है। भूमि का यह टुकड़ा, अपनी श्रेष्ठता में उस अनजोती बंजर भूमि से भिन्न होकर, वह आशा करता है कि उसकी देखभाल और परिश्रम के परिणाम को अपनी खेती में प्रकट करके उसका मान बढ़ाएगा। इसी प्रकार परमेश्वर ने संसार में से एक प्रजा को चुना था कि उसे मसीह के द्वारा प्रशिक्षित और शिक्षित किया जाए। भविष्यद्वक्ता कहता है, ‘सेनाओं के यहोवा की दाख की बारी इस्राएल का घराना है, और यहूदा के लोग उसकी मनोहर रोपनी हैं।’ यशायाह 5:7. इस प्रजा पर परमेश्वर ने बड़े विशेषाधिकार उंडेल दिए थे, और अपनी प्रचुर भलाई से उन्हें बहुत आशीष दी थी। वह उनसे यह अपेक्षा रखता था कि वे फल उत्पन्न करके उसका आदर करें। उन्हें उसके राज्य के सिद्धान्त प्रकट करने थे। पतित और दुष्ट संसार के मध्य उन्हें परमेश्वर के चरित्र का प्रतिनिधित्व करना था।

> “As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

> “Sebagai kebun anggur milik Tuhan, mereka harus menghasilkan buah yang sama sekali berbeda daripada buah bangsa-bangsa kafir. Bangsa-bangsa penyembah berhala ini telah menyerahkan diri mereka untuk melakukan kejahatan. Kekerasan dan kejahatan, keserakahan, penindasan, dan praktik-praktik yang paling bejat, dilakukan tanpa kendali. Kefasikan, kebejatan, dan kesengsaraan adalah buah dari pohon yang rusak itu. Sebaliknya, buah yang dihasilkan pada pokok anggur yang ditanam Allah harus tampak sangat berbeda.”

> “It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

> “Ka hlophololo ya setšhaba sa Bajuda e be e le go emela semelo sa Modimo bjalo ka ge se be se utolotšwe go Moshe. Ge a araba thapelo ya Moshe ya gore, ‘Nkgontšhe letago la Gago,’ Morena o ile a holofetša a re, ‘Ke tla dira gore botho bja Ka ka moka bo fete pele ga gago.’ Ekisodo 33:18, 19. ‘Morena a feta pele ga gagwe, a tsebatša a re: Morena, Morena Modimo, yo a tletšego ka kgaogelo le botho, yo a diegago go galefa, yo a humilego ka botho le therešo, yo a bolokelago ba diketekete kgaogelo, a lebalela bokgopo le tlolo le sebe.’ Ekisodo 34:6, 7. Se e be e le dienywa tše Modimo a bego a di nyaka go batho ba Gagwe. Ka bophelong bjo bo hlwekilego bja semelo sa bona, ka bokgethwa bja maphelo a bona, ka kgaogelo ya bona le lerato la botho le kwelobohloko, ba be ba swanetše go bontšha gore ‘molao wa Morena o phethegile, o sokolla moya.’ Psalme 19:7.”

> “Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

> “Tsie hlan Jiu-hnamram hmang hian Pathianin mi zawng zawng hnenah malsawmna tam tak pe chhuah a tum a ni. Israel hmangin A eng chu khawvêl pum puiah a darh theih nân kawng siam fel a ni tûr a ni. Khawvêl hnamte chuan thil sual leh bawlhhlawh an zui avângin Pathian hriatna an hloh tawh a. Nimahsela, A zahngaihna avângin Pathianin an awmna chu a paih bo ta lo. A kohhran hmangin Amah an hriat theih nân hun remchâng pe tûrin a ruat a ni. A mite hnêna thupuan tawh kaihhruaina thupui te chu mihringah Pathian nungchang hmêl a din thar lehna ber ber tûra hmanraw atân a siam a ni.”

> “It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

> “Khuda ne Abraham ko us ke but-parast rishtedaron se nikal kar, aur use sar-zameen-e-Kan‘an mein qiyam karne ka hukm de kar, isi maqsad ki takmil ke liye bulaya tha. Us ne farmaya, ‘Main tujh se ek bari qaum paida karunga, aur main tujhe barkat dunga, aur tera naam buzurg karunga; aur tu barkat ka ba‘is hoga.’ Paidā’ish 12:2.”

> “The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

> “Isë Abraham, Jakob nenǝ me den gaga ꞌmɛ, a yi won loo kɛ Egypt ne, naa nǝ tɛɛ baa mli kpaŋŋ yɛɛ he nɔɛ bǝ foɔ lɛ, ni bǝ hewalɛ God he Shiɛkɛi gbɛi lɛ. Joseph he nɔŋmɔtsɛ kɛ lɛ eha nɛ, kɛ lɛ ebaŋ lɛ yɛlɛɛ lɛ eko Egypt fɛmɔ he nɔŋtsumɔtsɛmɛi no kpakpa, yɛ Kristo he walɛ kɛ eŋshɔɔmɔ no he kpaa. Moses kɛ amɛi plɛŋŋ ni bɛyɛ hewalɛi lɛ, bɛyɛ nyɛɛi bɔ God he.”

> “In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

> “Dalam membawa Israel keluar dari Mesir, Tuhan sekali lagi menyatakan kuasa-Nya dan belas kasihan-Nya. Pekerjaan-pekerjaan-Nya yang ajaib dalam pembebasan mereka dari perbudakan dan cara-Nya memperlakukan mereka selama perjalanan mereka melalui padang gurun bukanlah semata-mata untuk keuntungan mereka sendiri. Semua ini dimaksudkan sebagai pelajaran nyata bagi bangsa-bangsa di sekelilingnya. Tuhan menyatakan diri-Nya sebagai Allah yang berada di atas segala kekuasaan dan kebesaran manusia. Tanda-tanda dan mukjizat-mukjizat yang Ia kerjakan demi umat-Nya memperlihatkan kuasa-Nya atas alam dan atas yang terbesar di antara mereka yang menyembah alam. Allah melintasi negeri Mesir yang congkak itu sebagaimana kelak Ia akan melintasi bumi pada hari-hari terakhir. Dengan api dan badai, gempa bumi dan maut, AKU ADALAH yang agung menebus umat-Nya. Ia membawa mereka keluar dari negeri perbudakan. Ia menuntun mereka melalui ‘padang gurun yang besar dan dahsyat itu, yang ada ular-ular tedung dan kalajengking, dan tanah yang gersang.’ Ulangan 8:15. Ia mengeluarkan bagi mereka air dari ‘gunung batu yang keras,’ dan memberi mereka makan dengan ‘gandum dari langit.’ Mazmur 78:24. ‘Sebab,’ kata Musa, ‘bagian TUHAN ialah umat-Nya, Yakub ialah milik pusaka-Nya. Didapati-Nyalah dia di suatu negeri padang belantara, di tengah-tengah ketandusan padang gurun yang dahsyat; dikelilingi-Nya dia, diawasi-Nya, dijaga-Nya sebagai biji mata-Nya. Laksana rajawali menggoyangbangunkan sarangnya, melayang-layang di atas anak-anaknya, mengembangkan sayapnya, menampung seekor, lalu mendukungnya di atas kepaknya: demikianlah TUHAN sendiri menuntun dia, dan tidak ada allah asing menyertai dia.’ Ulangan 32:9–12. Demikianlah Ia membawa mereka kepada diri-Nya sendiri, supaya mereka diam seakan-akan di bawah naungan Yang Mahatinggi.”

> “Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

> “Kristus adalah Pemimpin bani Israel dalam pengembaraan mereka di padang gurun. Berselubungkan tiang awan pada waktu siang dan tiang api pada waktu malam, Dia memimpin dan membimbing mereka. Dia memelihara mereka daripada bahaya-bahaya padang gurun, Dia membawa mereka masuk ke tanah perjanjian, dan di hadapan semua bangsa yang tidak mengakui Allah, Dia menetapkan Israel sebagai milik pilihan-Nya sendiri, kebun anggur Tuhan.

> “To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

> “Kepada bangsa ini dipercayakan firman-firman Allah. Mereka dipagari oleh ketetapan-ketetapan hukum-Nya, yaitu prinsip-prinsip kebenaran, keadilan, dan kemurnian yang kekal. Ketaatan kepada prinsip-prinsip ini harus menjadi perlindungan bagi mereka, karena hal itu akan menyelamatkan mereka daripada membinasakan diri sendiri melalui amalan-amalan berdosa. Dan seperti menara di kebun anggur itu, Allah menempatkan bait-Nya yang kudus di tengah-tengah negeri itu.

> “Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

> “Kristus adalah Pengajar mereka. Sebagaimana Ia telah menyertai mereka di padang gurun, demikian pula Ia tetap menjadi Guru dan Penuntun mereka. Di dalam kemah suci dan Bait Suci, kemuliaan-Nya berdiam dalam shekinah yang kudus di atas tutup pendamaian. Demi mereka, Ia senantiasa menyatakan kekayaan kasih dan kesabaran-Nya.

> “God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

> “Modimo o ne a eletsa go dira ka setšhaba sa Gagwe, e lego Isiraele, thoko le letago. Ba ile ba fiwa mohola o mongwe le o mongwe wa semoya. Modimo ga se a ka a ba tima selo le ge e le sefe se sebotse bakeng sa go bopa semelo seo se bego se tla ba dira baemedi ba Gagwe.

> “Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

> “Usikinkobelelela kwabo emthethweni kaNkulunkulu kwakuyobenza babe yizimanga zokuchuma phambi kwezizwe zomhlaba. Yena owayengabanika ukuhlakanipha nekhono kuwo wonke umsebenzi wobuciko wayeyoqhubeka engumfundisi wabo, futhi wayeyobahloniphisa abaphakamise ngokulalela imithetho yaKhe. Uma belalela, babeyakulondolozwa ezifweni ezazihlupha ezinye izizwe, futhi babeyakubusiswa ngamandla engqondo. Inkazimulo kaNkulunkulu, ubukhosi baKhe namandla aKhe, kwakumelwe kwambulwe kukho konke ukuchuma kwabo. Babemelwe ukuba ngumbuso wabapristi nezikhulu. UNkulunkulu wabahlinzeka ngazo zonke izindlela ukuze babe yisizwe esikhulu kunazo zonke emhlabeni.”

> “In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

> “Dalam cara yang paling tegas Kristus melalui Musa telah membentangkan di hadapan mereka tujuan Allah, dan telah menjelaskan dengan terang syarat-syarat kemakmuran mereka. ‘Engkau adalah umat yang kudus bagi TUHAN, Allahmu,’ firman-Nya; ‘TUHAN, Allahmu, telah memilih engkau menjadi umat kesayangan bagi-Nya sendiri, melebihi segala bangsa yang ada di atas muka bumi…. Sebab itu ketahuilah, bahwa TUHAN, Allahmu, Dialah Allah, Allah yang setia, yang memegang perjanjian dan kasih setia terhadap orang-orang yang mengasihi Dia dan yang berpegang pada perintah-perintah-Nya sampai kepada seribu keturunan…. Maka haruslah engkau berpegang pada perintah-perintah, ketetapan-ketetapan, dan hukum-hukum, yang kusampaikan kepadamu pada hari ini, untuk melakukannya. Maka akan terjadi, jika kamu mendengarkan hukum-hukum ini, memegangnya, dan melakukannya, bahwa TUHAN, Allahmu, akan berpegang bagimu pada perjanjian dan kasih setia yang telah disumpahkan-Nya kepada nenek moyangmu; dan Ia akan mengasihi engkau, memberkati engkau, dan membuat engkau bertambah banyak; Ia juga akan memberkati buah kandunganmu, dan hasil tanahmu, gandummu, dan airmu, dan minyakmu, pertambahan lembumu, dan kawanan dombamu, di negeri yang telah disumpahkan-Nya kepada nenek moyangmu untuk diberikan kepadamu. Engkau akan diberkati melebihi segala bangsa…. Dan TUHAN akan menjauhkan dari padamu segala penyakit, dan tidak akan menimpakan kepadamu segala penyakit jahat Mesir, yang kaulihat itu.’ Ulangan 7:6, 9, 11–15.”

> “If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

> “Lirna mii chu A thupêkte an vawn a nih chuan Pathianin buh ṭha ber a pe ang a, lung ata khawih ṅam ber a hruai chhuak ang. Kum rei tak damnaah a tlingtîr ang a, A chhandamna a hmuhtîr ang.”

> “Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

> “Melalui ketidaktaatan kepada Allah, Adam dan Hawa telah kehilangan Eden, dan oleh sebab dosa seluruh bumi telah dikutuk. Tetapi jika umat Allah mengikuti petunjuk-Nya, negeri mereka akan dipulihkan kepada kesuburan dan keindahan. Allah sendiri memberikan kepada mereka arahan berkenaan dengan pengusahaan tanah, dan mereka harus bekerja sama dengan-Nya dalam pemulihannya. Dengan demikian seluruh negeri itu, di bawah pemerintahan Allah, akan menjadi suatu pelajaran nyata tentang kebenaran rohani. Sebagaimana dalam ketaatan kepada hukum-hukum alam-Nya bumi akan menghasilkan kekayaannya, demikian pula dalam ketaatan kepada hukum moral-Nya hati umat itu harus memantulkan sifat-sifat tabiat-Nya. Bahkan orang-orang kafir pun akan mengakui keunggulan mereka yang melayani dan menyembah Allah yang hidup.”

> “‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

> “Musa berfirman, ‘Lihatlah, aku telah mengajarkan kepadamu ketetapan-ketetapan dan hukum-hukum, tepat seperti yang diperintahkan kepadaku oleh TUHAN, Allahku, supaya kamu berbuat demikian di negeri yang akan kamu masuki untuk memilikinya. Sebab itu, peliharalah dan lakukanlah semuanya itu; karena itulah hikmatmu dan pengertianmu di hadapan bangsa-bangsa, yang akan mendengar segala ketetapan ini, lalu berkata: Sungguh, bangsa yang besar ini adalah umat yang bijaksana dan berpengertian. Sebab bangsa manakah yang demikian besar, yang Allahnya begitu dekat kepada mereka, seperti TUHAN, Allah kita, dalam segala hal yang kita serukan kepada-Nya? Dan bangsa manakah yang demikian besar, yang mempunyai ketetapan-ketetapan dan hukum-hukum yang begitu adil seperti seluruh hukum ini, yang kuhadapkan kepadamu pada hari ini?’ Ulangan 4:5–8.

> “The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

> “Bani Israel hendaklah menduduki seluruh wilayah yang telah ditetapkan Allah bagi mereka. Bangsa-bangsa yang menolak penyembahan dan pengabdian kepada Allah yang benar itu haruslah disingkirkan dari milik mereka. Tetapi maksud Allah ialah agar melalui penyataan tabiat-Nya oleh Israel, manusia ditarik datang kepada-Nya. Kepada seluruh dunia undangan Injil itu harus disampaikan. Melalui pengajaran upacara korban, Kristus harus ditinggikan di hadapan segala bangsa, dan semua orang yang mau memandang kepada-Nya akan hidup. Semua orang yang, seperti Rahab, perempuan Kanaan itu, dan Rut, perempuan Moab itu, berbalik dari penyembahan berhala kepada penyembahan Allah yang benar, haruslah menggabungkan diri dengan umat pilihan-Nya. Seiring dengan bertambahnya jumlah Israel, mereka harus memperluas perbatasan mereka, sampai kerajaan mereka merangkul dunia.”

> “God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

> “Tuhan berkehendak untuk membawa semua bangsa di bawah pemerintahan-Nya yang penuh rahmat. Ia menghendaki agar bumi dipenuhi dengan sukacita dan damai. Ia menciptakan manusia untuk kebahagiaan, dan Ia rindu memenuhi hati manusia dengan damai sejahtera surga. Ia menghendaki agar keluarga-keluarga di bumi menjadi lambang keluarga besar di surga.

> “But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

> “Ngokho-Israyeli akawugcwalisanga umnqopho kaNkulunkulu. INkosi yamemezela yathi, ‘Mina ngangikuhlanyele waba ngumvini omuhle, wonke uyinzalo eqondileyo; pho-ke uphenduke kanjani waba isitshalo esonakele somvini ongowezizwe kimi na?’ Jeremiya 2:21. ‘U-Israyeli ungumvini ongenalutho, uthela izithelo yena uqobo lwakhe.’ Hoseya 10:1. ‘Manje-ke nina zakhamuzi zaseJerusalema, nani madoda akwaJuda, ake nahlulele, ngiyanincenga, phakathi Kwami nesivini Sami. Yini enye ebingasenziwa esivinini Sami engingayenzanga kuso na? Pho lapho ngangilindele ukuba sithele amagilebhisi, sitheleni amagilebhisi asendle na? Manje-ke wozani; ngizonitshela engizokwenza esivinini Sami: ngizosusa uthango lwaso, sidliwe; ngidilize udonga lwaso, sinyathelwe phansi; ngisenze incithakalo; singagawulwa futhi singalinywa; kodwa kuyomila kuso ameva nameva anameva; ngiyakuyezela namafu ukuba angasini mvula. Ngokuba … Walindela ukwahlulela, kodwa bheka, ukucindezela; walindela ukulunga, kodwa bheka, isikhalo.’ Isaya 5:3–7.

> “The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

> “ꯑꯥꯆꯧꯕ ꯃꯣꯁꯦꯁꯀꯤ ꯃꯐꯝꯗ ꯃꯔꯝ ꯑꯗꯨꯗ ꯑꯗꯣꯝꯒꯤ ꯃꯤꯑꯣꯏꯕꯨ ꯃꯥꯁꯤ ꯊꯧꯗꯣꯛꯄ ꯑꯗꯨꯒꯤ ꯃꯊꯝ ꯄꯤꯔꯛꯄꯥ ꯑꯗꯨ ꯎꯠꯂꯛꯄꯥ ꯑꯣꯏꯔꯦ꯫ ꯃꯍꯥꯛꯀꯤ ꯀꯣꯕꯦꯅꯦꯟ ꯑꯗꯨ ꯅꯥꯕ ꯈꯛꯆꯤꯜꯂꯕꯁꯨ, ꯃꯈꯣꯏꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯑꯥꯈꯨꯔꯕ ꯑꯗꯨꯒ ꯃꯃꯥꯡ ꯂꯥꯡꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯑꯦꯟꯅꯥ ꯃꯈꯣꯏꯒꯤ ꯃꯄꯨꯡ ꯄꯥꯡꯊꯣꯛꯄ ꯉꯝꯗꯕꯅꯤ꯫ ‘ꯆꯦꯀꯁꯤꯟꯅꯨ,’ ꯍꯥꯏꯅ ꯃꯣꯁꯦꯁꯅꯥ ꯍꯥꯏꯈꯤ, ‘ꯑꯗꯣꯝꯅꯥ ꯑꯥꯆꯧꯕ ꯑꯗꯣꯝꯒꯤ ꯑꯃꯥ ꯀꯥꯕ ꯉꯝꯗꯅ, ꯃꯍꯥꯛꯀꯤ ꯑꯥꯅꯥꯎꯕꯁꯤꯡ, ꯃꯍꯥꯛꯀꯤ ꯋꯥꯕꯣꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯐꯤꯆꯟꯁꯤꯡ, ꯑꯩꯅꯥ ꯉꯁꯤ ꯅꯨꯃꯤꯠꯇꯥ ꯑꯗꯣꯝꯗ ꯄꯤꯔꯛꯄ ꯑꯗꯨ ꯅꯥꯕ ꯉꯝꯗꯕꯅꯤ꯫ ꯑꯗꯨꯒ ꯑꯗꯣꯝꯅꯥ ꯆꯥꯕꯥ ꯆꯥꯔꯒ ꯄꯨꯝꯅꯃꯛ ꯄꯤꯔꯛꯂꯕ ꯃꯇꯝꯗ, ꯑꯗꯨꯒ ꯐꯖꯕ ꯌꯨꯝꯁꯤꯡ ꯁꯥꯛꯂꯒ ꯃꯗꯨꯗ ꯂꯩꯕ ꯃꯇꯝꯗ; ꯑꯃꯁꯨꯡ ꯑꯗꯣꯝꯒꯤ ꯁꯪꯒꯥꯏ ꯑꯃꯁꯨꯡ ꯐꯣꯝꯁꯤꯡ ꯃꯥꯌꯊꯣꯔꯛꯄ ꯃꯇꯝꯗ, ꯑꯗꯣꯝꯒꯤ ꯁꯤꯜꯕꯔ ꯑꯃꯁꯨꯡ ꯒꯣꯜꯗ ꯃꯥꯌꯊꯣꯔꯛꯄ ꯃꯇꯝꯗ, ꯑꯃꯁꯨꯡ ꯑꯗꯣꯝꯒꯤ ꯂꯩꯔꯤꯕ ꯄꯨꯝꯅꯃꯛ ꯃꯥꯌꯊꯣꯔꯛꯄ ꯃꯇꯝꯗ; ꯑꯗꯨꯅ ꯑꯗꯣꯝꯒꯤ ꯍꯧꯅ ꯁꯥꯎꯒꯠꯂꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯑꯗꯣꯝꯅꯥ ꯑꯥꯆꯧꯕ ꯑꯗꯣꯝꯒꯤ ꯑꯃꯥ ꯀꯥꯕ ꯉꯝꯗꯕꯅꯤ…. ꯑꯃꯁꯨꯡ ꯑꯗꯣꯝꯅꯥ ꯑꯗꯣꯝꯒꯤ ꯍꯧꯅꯗ, ꯑꯩꯒꯤ ꯄꯥꯎꯔ ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤ ꯈꯨꯠꯀꯤ ꯉꯥꯡꯄꯥꯏ ꯑꯗꯨꯅ ꯑꯩꯗ ꯃꯁꯤ ꯂꯥꯟꯊꯨꯝ ꯑꯁꯤ ꯐꯪꯍꯜꯂꯦ ꯍꯥꯏꯔꯒ…. ꯑꯃꯁꯨꯡ ꯑꯁꯨꯝ ꯑꯣꯏꯕꯅꯤ, ꯀꯔꯤꯒꯨꯝꯕ ꯑꯗꯣꯝꯅꯥ ꯑꯥꯆꯧꯕ ꯑꯗꯣꯝꯒꯤ ꯑꯃꯥ ꯀꯥꯕꯥ ꯀꯥꯕ ꯉꯝꯂꯕꯗꯤ, ꯑꯃꯁꯨꯡ ꯑꯇꯣꯄꯥ ꯂꯥꯏꯔꯦꯟꯁꯤꯡꯒꯤ ꯃꯇꯧ ꯆꯠꯂꯒ, ꯃꯈꯣꯏꯕꯨ ꯊꯧꯖꯜꯂꯒ ꯈꯨꯔꯨꯝꯂꯕꯗꯤ, ꯑꯩꯅꯥ ꯉꯁꯤ ꯅꯨꯃꯤꯠꯇꯥ ꯑꯗꯣꯝꯒꯤ ꯃꯄꯥꯟꯗ ꯁꯥꯛꯁꯤ ꯄꯤꯔꯛꯏ ꯃꯗꯨꯗ ꯑꯗꯣꯝ ꯃꯇꯝ ꯁꯤꯡꯅ ꯃꯥꯡꯍꯜꯂꯤ꯫ ꯑꯥꯆꯧꯕꯅꯥ ꯑꯗꯣꯝꯒꯤ ꯃꯃꯥꯡꯗ ꯃꯥꯡꯍꯜꯂꯤꯕ ꯂꯨꯂꯁꯤꯡ ꯑꯗꯨꯒ ꯆꯥꯡꯗꯝꯅ, ꯑꯗꯨꯝ ꯑꯣꯏꯅ ꯑꯗꯣꯝ ꯃꯥꯡꯍꯜꯂꯤ; ꯃꯔꯝꯗꯤ, ꯑꯗꯣꯝꯅꯥ ꯑꯥꯆꯧꯕ ꯑꯗꯣꯝꯒꯤ ꯑꯃꯥꯒꯤ ꯈꯣꯡꯖꯦꯜꯗ ꯅꯥꯕ ꯉꯝꯈꯤꯗꯦ꯫’ Deuteronomy 8:11–14, 17, 19, 20.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Amar ńońam Israel kobɔkrokɔr re akenna ka. Wɔŋaa Nyame, na wonyae sɛ wobehu wɔn animuonyam kɛse a wɔwɔ sɛ ne ananmusifoɔ. Nhyira a wɔnyae no amfa nhyira amma wiase no. Wɔde wɔn mfasoɔ nyinaa yɛɛ wɔn ankasa anuonyam ho adwuma. Wɔfow Nyame adwuma a ɔhwehwɛ fii wɔn hɔ, na wɔfow wɔn yɔnko nnipa nso nyamesom akwankyerɛ ne suban kronkron ho nhwɛsoɔ. Te sɛ wɔn a wɔtenaa ase ansa na nsuyiri no reba no, wɔdii wɔn koma bɔne mu nsusuiɛ biara akyi. Saa nti wɔmaa nneɛma kronkron yɛɛ aseredi, na wɔkae sɛ, “Awurade asɔredan, Awurade asɔredan, yeinom ne yi” (Yeremia 7:4), bere koro no ara mu na wɔrekyerɛ Nyame suban no wɔ ɔkwan a ɛnteɛ so, wɔregu ne din anim ase, na wɔregu ne kronkronbea ho fi.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

> “Ba balemi ba merara ba ba neng ba beilwe gore ba tlhokomele tshimo ya morara ya Morena ba ne ba sa ikanyege mo boikarabelong jwa bone. Baperesiti le barutiši ba ne ba se barutiši ba ba ikanyegang ba batho. Ba ne ba sa nne ba ba beela fa pele bontle le kutlwelobotlhoko jwa Modimo le taelo ya Gagwe mo go bone ya lorato le tirelo. Balemi bano ba merara ba ne ba batla kgalalelo ya bone ka bobone. Ba ne ba eletsa go iphumanela maungo a tshimo ya morara. E ne e le thuto ya bone go gogela kelotlhoko le tlotlo kwa go bone ka bobone.”

> “The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

> “Kesalahan para pemimpin di Israel ini tidak sama seperti kesalahan orang berdosa biasa. Orang-orang ini berdiri di bawah kewajiban yang paling khidmat kepada Allah. Mereka telah mengikatkan diri untuk mengajarkan suatu ‘Beginilah firman Tuhan’ dan untuk membawa ketaatan yang ketat ke dalam kehidupan praktis mereka. Sebaliknya, mereka justru memutarbalikkan Kitab Suci. Mereka meletakkan beban-beban berat ke atas manusia, memberlakukan upacara-upacara yang menjangkau setiap langkah kehidupan. Umat hidup dalam kegelisahan yang terus-menerus, karena mereka tidak dapat memenuhi tuntutan-tuntutan yang telah ditetapkan oleh para rabi. Ketika mereka melihat kemustahilan untuk menaati perintah-perintah buatan manusia, mereka menjadi lalai terhadap perintah-perintah Allah.”

> “The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

> “Tuhan telah mengajarkan kepada umat-Nya bahwa Dialah pemilik kebun anggur itu, dan bahwa segala milik mereka dipercayakan kepada mereka untuk dipergunakan bagi-Nya. Tetapi para imam dan pengajar tidak menjalankan tugas jabatan suci mereka seolah-olah mereka sedang mengelola milik Allah. Mereka secara sistematis merampok Dia dari sarana dan fasilitas yang dipercayakan kepada mereka untuk memajukan pekerjaan-Nya. Ketamakan dan kerakusan mereka menyebabkan mereka dipandang hina bahkan oleh bangsa-bangsa kafir. Dengan demikian dunia bukan Yahudi diberi alasan untuk salah menafsirkan tabiat Allah dan hukum-hukum kerajaan-Nya.

> “With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

> “Bapa, dengan hati seorang ayah, menanggung umat-Nya. Dia merayu mereka melalui belas kasihan yang dikaruniakan dan belas kasihan yang ditarik kembali. Dengan sabar Dia meletakkan dosa-dosa mereka di hadapan mereka, dan dalam kesabaran menantikan pengakuan mereka. Nabi-nabi dan para utusan diutus untuk mendesakkan tuntutan Allah atas para penggarap kebun anggur; tetapi alih-alih disambut, mereka diperlakukan sebagai musuh. Para penggarap itu menganiaya dan membunuh mereka. Allah mengutus lagi utusan-utusan yang lain, tetapi mereka menerima perlakuan yang sama seperti yang pertama, hanya saja para penggarap itu menunjukkan kebencian yang lebih keras dan lebih bulat tekadnya.

> “As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

> “Kwa njia ya mwisho kabisa, Mungu alimtuma Mwana Wake, akisema, ‘Watamheshimu Mwana Wangu.’ Lakini upinzani wao ulikuwa umewafanya kuwa na kisasi, nao wakasemezana, ‘Huyu ndiye mrithi; njooni, tumwue, nasi tuitwae urithi wake.’ Ndipo tutabaki kufurahia shamba la mizabibu, na kufanya tupendavyo kwa matunda yake.”

> “The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

> “Para pemimpin Yahudi tidak mengasihi Allah; sebab itu mereka memutuskan diri dari Dia, dan menolak segala ajakan-Nya untuk suatu penyelesaian yang adil. Kristus, Yang Dikasihi Allah, datang untuk menegakkan hak-hak Pemilik kebun anggur itu; tetapi para penggarap memperlakukan Dia dengan penghinaan yang nyata, sambil berkata, Kami tidak mau orang ini memerintah atas kami. Mereka iri terhadap keindahan tabiat Kristus. Cara-Nya mengajar jauh lebih unggul daripada cara mereka, dan mereka takut akan keberhasilan-Nya. Ia menegur mereka, menyingkapkan kemunafikan mereka, dan menunjukkan kepada mereka akibat yang pasti dari jalan tindakan mereka. Hal ini membangkitkan kegilaan dalam diri mereka. Mereka tersiksa oleh teguran-teguran yang tidak dapat mereka bungkam. Mereka membenci standar kebenaran yang tinggi yang terus-menerus Kristus kemukakan. Mereka melihat bahwa ajaran-Nya sedang menempatkan mereka pada posisi di mana keegoisan mereka akan tersingkap, dan mereka pun bertekad untuk membunuh Dia. Mereka membenci teladan-Nya dalam kebenaran dan kesalehan serta kerohanian yang luhur yang dinyatakan dalam segala sesuatu yang Ia lakukan. Seluruh hidup-Nya merupakan teguran terhadap keegoisan mereka, dan ketika ujian terakhir datang, ujian yang berarti ketaatan menuju hidup kekal atau ketidaktaatan menuju kematian kekal, mereka menolak Yang Mahakudus dari Israel. Ketika mereka diminta memilih antara Kristus dan Barabas, mereka berseru, ‘Bebaskanlah Barabas bagi kami!’ Lukas 23:18. Dan ketika Pilatus bertanya, ‘Apakah yang harus kuperbuat dengan Yesus?’ mereka berteriak dengan garang, ‘Biarlah Ia disalibkan.’ Matius 27:22. ‘Haruskah aku menyalibkan Rajamu?’ tanya Pilatus, dan dari para imam dan pemimpin datanglah jawaban, ‘Kami tidak mempunyai raja selain Kaisar.’ Yohanes 19:15. Ketika Pilatus membasuh tangannya sambil berkata, ‘Aku tidak bersalah terhadap darah orang benar ini,’ para imam bergabung dengan massa yang bodoh itu sambil menyatakan dengan penuh gairah, ‘Biarlah darah-Nya ditanggungkan atas kami dan atas anak-anak kami.’ Matius 27:24, 25.”

> “Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

> “Lalu para pemimpin Yahudi membuat pilihan mereka. Keputusan mereka tercatat dalam kitab yang dilihat Yohanes di tangan Dia yang duduk di atas takhta, kitab yang tidak seorang pun dapat membukanya. Dalam segala kedendaman dan semangat pembalasannya, keputusan ini akan tampak di hadapan mereka pada hari ketika kitab ini dibuka meterainya oleh Singa dari suku Yehuda.

> “The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

> “Ka Jaitbynriew Ki Jiw ki ieit bha ia ka jingmut ba ki long ki briew ba la shah jied tam ha bneng, bad ba dei ban kyntiew ia ki ha baroh ki por kum ka balang jong U Blei. Ki dei ki khun u Abraham, la ong da ki, bad ka nongrim jong ka jingmanbha jong ki ka i skhem haduh katta katta ha ka jingmut jong ki, ba ki ieng pyrshah ia ka pyrthei bad ka bneng ban khanglad ia kino kino ban knieh noh ia ki hok jong ki. Hynrei da ki jingim kiba bym iaineh hok, ki dang pynkhreh ialade na ka bynta ka jingpynrem jong ka bneng bad na ka bynta ka jingpyniakhlad na U Blei.”

> “In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

> “တောင်ယာဥယျာဉ်၏ ဥပမာတော်၌၊ ခရစ်တော်သည် ယဇ်ပုရောဟိတ်တို့၏ အဆိုးယုတ်မှုတွင် အထွတ်အထိပ်သော လုပ်ရပ်ကို သူတို့ရှေ့၌ ဖော်ပြပြီးနောက်၊ ‘သို့ဖြစ်၍ ဥယျာဉ်ရှင်သည် လာသောအခါ၊ ထိုဥယျာဉ်ငှားတို့အား အဘယ်သို့ ပြုမည်နည်း’ ဟု သူတို့အား မေးခွန်းမေးတော်မူ၏။ ယဇ်ပုရောဟိတ်တို့သည် ထိုဇာတ်ကြောင်းကို အလွန်စိတ်ဝင်စားစွာ လိုက်နာနားထောင်နေကြပြီး၊ ထိုအကြောင်းအရာသည် မိမိတို့နှင့် သက်ဆိုင်နေခြင်းကို မစဉ်းစားမိဘဲ၊ လူအုပ်နှင့်အတူ ‘သူသည် ထိုလူဆိုးတို့ကို အလွန်ပြင်းထန်စွာ ဖျက်ဆီးမည်။ ထို့ပြင် မိမိ၏ ဥယျာဉ်ကို အချိန်တန်သောအခါ အသီးအနှံများကို သူ့အား ဆက်သမည့် အခြားဥယျာဉ်ငှားတို့အား ငှားမည်’ ဟု ဖြေဆိုကြ၏။”

> “Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

> “Ba sa lemogeng ba ne ba ipoleletse katlholo ya bone ka bobone. Jesu a ba leba, mme ka fa tlase ga tebo ya Gagwe e e sekasekang ba ne ba itse gore O bala diphiri tsa dipelo tsa bone. Bomodimo jwa Gagwe jwa phatsima fa pele ga bone ka thata e e sa ka keng ya phoswa. Ba ne ba bona mo baleming setshwantsho sa bone ka bobone, mme ba sa ikemisetsa ba ne ba goeletsa ba re, ‘A Modimo a se ka a letla!’”

> “Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

> “Kristo o ile a botsa ka boikutlo bo tebileng le ka masoabi a maholo, ‘Na ha lea ka la ka la bala ka Mangolong, Lejoe leo lihahi li ileng tsa le hana, lona leo le fetohile hlooho ea sekhutlo; sena se entsoe ke Morena, ’me sea makatsa mahlong a rōna? Ka baka leo ke re ho lōna, ’Muso oa Molimo o tla tlosoa ho lōna, ’me o fuoe sechaba se hlahisang litholoana tsa oona. ’Me mang le mang ea tla oela holim’a lejoe lena o tla rojoa; empa eo le tla mo oela holim’a hae, le tla mo silakanya hore e be lerōle.’”

> “Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

> “Kristus tentu dapat mengelakkan kebinasaan bangsa Yahudi itu sekiranya umat itu telah menerima-Nya. Namun demikian, iri hati dan cemburu menjadikan mereka tidak dapat dilunakkan. Mereka bertekad bahawa mereka tidak akan menerima Yesus dari Nazaret sebagai Mesias. Mereka menolak Terang dunia, dan sejak itu hidup mereka dikelilingi oleh kegelapan seperti kegelapan tengah malam. Kebinasaan yang telah dinubuatkan itu menimpa bangsa Yahudi. Nafsu mereka yang ganas sendiri, yang tidak terkawal, mengakibatkan kehancuran mereka. Dalam amarah mereka yang buta, mereka membinasakan sesama sendiri. Keangkuhan mereka yang memberontak dan keras kepala mendatangkan ke atas mereka murka para penakluk Romawi mereka. Yerusalem telah dibinasakan, bait suci dijadikan reruntuhan, dan tapaknya dibajak seperti ladang. Anak-anak Yehuda binasa melalui bentuk-bentuk kematian yang paling mengerikan. Berjuta-juta orang dijual untuk dijadikan hamba di negeri-negeri kafir.

> “As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

> “Jemmâa d yehwud iẓẓiɣen deg uselkem n yiswi n Öebbi, yerna tawwurt n uẓekka tettwakkes seg-sen. Iselliken i ten-id-yefka, i xedmen yecceḍen, akked twuri i semmḥen, tettusemmeẓ i wiyaḍ.”

> “The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

> “Ulelaniso wa munda wa mizabibu hauhusu taifa la Kiyahudi pekee. Una fundisho kwa ajili yetu. Kanisa katika kizazi hiki limejaliwa na Mungu marupurupu na baraka nyingi, naye anatarajia matokeo yanayolingana.” Christ’s Object Lessons. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Buka ya Yoele e supa hisitori ya pula ya morago mo bokhutlong jwa lefatshe. Pula ya morago ke molaetsa wa bofelo wa tsiboso wa Modimo wa moengele wa boraro wa Tshenolo kgaolo ya lesome le bone. Le fa pula ya morago e emela molaetsa wa moengele wa boraro, gape e emela tshebetso ya puisano fa gare ga Bomodimo le botho, jaaka go tshwantsheditswe ke lookwane lwa gouta lwa ga Sekarea, dipula tsa ntlha le tsa morago, molelo o o tswang mo aletareng, le ditshwantshetso tse dingwe. Pula ya morago ga se molaetsa fela, le tshebetso ya puisano fa gare ga Modimo le motho, mme gape ke yone fela “mokgwa” o o itshepisitsweng wa thuto ya Baebele o o tshegediwang mo Lefokong la Modimo. Mokgwa oo ke wa ga Isaia wa “mola mo godimo ga mola” o o fitlhelwang mo kgaolong ya masome a mabedi le borobedi.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Pada permulaan Israel purba dan juga Israel moden, Tuhan, “pengusaha kebun anggur,” telah membawa Israel “keluar dari padang gurun.” Sama ada penawanan selama empat ratus tiga puluh tahun di Mesir ataupun penawanan Zaman Kegelapan dari tahun 538 hingga 1798, Israel telah dibawa keluar dari “padang gurun,” kerana “padang gurun” ialah lambang perhambaan dan penawanan. Sama ada Israel harfiah purba ataupun Israel rohani moden, Tuhan telah melepaskan mereka daripada penawanan di padang gurun dan “menegakkan” mereka “sebagai milik pilihan-Nya sendiri, kebun anggur Tuhan” yang dipanggil untuk menjadi imam dan pembesar yang “telah diamanahkan” dengan hak istimewa untuk mewakili “firman-firman Allah.” “Firman-firman” itu bagi Israel purba ialah Hukum Taurat dan bagi Israel moden ialah Hukum Taurat serta nubuatan-nubuatan.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Tuhan telah memanggil gereja-Nya pada zaman ini, sebagaimana Ia memanggil Israel purba, untuk berdiri sebagai terang di bumi. Dengan pembelah kebenaran yang perkasa, yaitu pekabaran malaikat pertama, kedua, dan ketiga, Ia telah memisahkan mereka dari gereja-gereja dan dari dunia untuk membawa mereka ke dalam kedekatan yang kudus dengan diri-Nya. Ia telah menjadikan mereka pemegang amanat hukum-Nya dan telah mempercayakan kepada mereka kebenaran-kebenaran besar nubuatan untuk masa ini. Seperti sabda-sabda suci yang dipercayakan kepada Israel purba, demikian pula semuanya ini merupakan suatu amanat kudus yang harus disampaikan kepada dunia. Ketiga malaikat dalam Wahyu 14 melambangkan umat yang menerima terang dari pekabaran Tuhan dan maju sebagai alat-alat-Nya untuk memperdengarkan amaran itu di seluruh pelosok bumi.” Testimonies, volume 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Israel moden telah ditahbiskan untuk memaklumkan seruan nyaring malaikat ketiga di bawah kuasa hujan akhir, sambil memperlihatkan tabiat Kristus dalam pengalaman peribadi mereka di bawah kuasa Roh Kudus. Seruan nyaring malaikat ketiga digenapi semasa pencurahan hujan akhir, pada suatu masa apabila suatu pekabaran hujan akhir palsu tentang damai dan aman sedang dipromosikan oleh segolongan manusia yang mabuk dengan air anggur Babel. Mereka inilah orang-orang mabuk Efraim menurut Yesaya dan para peminum anggur menurut Yoel, yang daripadanya anggur baharu telah terputus daripada mulut mereka. Mereka yang menerima pekabaran hujan akhir yang benar dilambangkan oleh Daniel, Mishael, Hananya, dan Azarya, yang menolak makanan Babel demi santapan syurgawi. Mereka inilah seratus empat puluh empat ribu yang menyanyikan nyanyian Musa dan Anak Domba, dan juga nyanyian kebun anggur, kerana perumpamaan kebun anggur itu telah digenapi dalam sejarah Musa pada permulaan hubungan perjanjian Israel purba, dan digenapi sekali lagi pada pengakhiran hubungan perjanjian Israel purba dalam sejarah Anak Domba.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Lagu kebun anggur itu diakhiri dengan suatu umat perjanjian yang terdahulu dilewati ketika suatu umat perjanjian yang baru sedang dipersuntingkan dengan Tuhan. Tuhan melewati mereka yang mati dalam pengembaraan padang gurun selama empat puluh tahun itu dan pada saat yang sama mengikat perjanjian dengan Yosua, tepat ketika Ia sedang menceraikan mereka yang akan mati. Tuhan sedang menceraikan Israel purba pada saat yang sama ketika Ia sedang mempersunting gereja Kristen. Alfa atau sejarah permulaan dilambangkan oleh Musa dan omega dilambangkan oleh Anak Domba. Sejarah yang keduanya lambangkan adalah sejarah perumpamaan kebun anggur itu; dengan demikian, lagu kebun anggur Yesaya adalah lagu Musa dan Anak Domba menurut Yohanes sang Pewahyu.

We will continue these thoughts in the next article.

Eyi nyamesusuw yi, yɛbɛtoa so wɔ asɛmkrataa a edi hɔ no mu.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Tsena ga se mafoko a Kgaitsadi White, mme ke mafoko a Morena, mme morongwa wa Gagwe o a neile nna gore ke a neye lona. Modimo o lo biletsa gore lo se ka lwa tlhola lo dira lo ganetsana le Ene. Taelo e ntsi e ne ya newa malebana le banna ba ba ipitsang Bakeresete fa ba ntse ba bonatsa dinonofo tsa Satane, ba ganetsa ka mowa, ka lefoko, le ka tiro kgatelopele ya boammaaruri, mme ruri ba latela tsela e Satane a ba eteletseng pele mo go yone. Mo bothateng jwa dipelo tsa bone ba tshwere taolo e e sa ba tshwanetseng ka tsela epe, e bile ba sa tshwanela go e dirisa. Moruti yo Mogolo a re, ‘Ke tla rutlolola, rutlolola, rutlolola.’ Banna ba bua mo Battle Creek ba re, ‘Tempele ya Morena, tempele ya Morena ke rona,’ mme ba dirisa molelo o o tlwaelegileng. Dipelo tsa bone ga di a nolofadiwa le go fenngwa ke tsotlhe ka tsotlhe ke tsotlhe ke bopelotlhomogi jwa Modimo.” Manuscript Releases, volume 13, 222.

> “The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

> “Kesabaran Allah mempunyai suatu tujuan, tetapi kamu sedang menggagalkannya. Ia membiarkan suatu keadaan terjadi yang sekarang ingin sekali kamu lihat ditanggulangi, tetapi pada waktu itu sudah akan terlambat. Allah memerintahkan Elia untuk mengurapi Hazael yang kejam dan licik menjadi raja atas Siria, supaya ia menjadi cemeti bagi Israel yang menyembah berhala. Siapa yang tahu apakah Allah tidak akan menyerahkan kamu kepada tipu daya yang kamu kasihi? Siapa yang tahu bahwa para pengkhotbah yang setia, teguh, dan benar mungkin adalah yang terakhir yang akan menawarkan Injil damai sejahtera kepada gereja-gereja kita yang tidak tahu berterima kasih? Mungkin para pembinasa itu sudah sedang dilatih di bawah tangan Iblis dan hanya menantikan kepergian beberapa pembawa panji lagi untuk menggantikan tempat mereka, lalu dengan suara nabi palsu berseru, ‘Damai, damai,’ padahal Tuhan tidak berfirman damai. Aku jarang menangis, tetapi sekarang kudapati mataku dibutakan oleh air mata; air mata itu jatuh ke atas kertas tempat aku menulis. Mungkin tidak lama lagi segala nubuat di antara kita akan berakhir, dan suara yang telah menggugah orang banyak itu tidak lagi mengusik tidur kedagingan mereka.

> “When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

> “Apabila Tuhan akan melakukan pekerjaan-Nya yang asing di atas bumi, apabila tangan-tangan yang kudus tidak lagi mengusung tabut itu, celakalah rakyat itu. Oh, sekiranya engkau mengetahui, bahkan engkau, pada hari ini, perkara-perkara yang termasuk kepada damai sejahteramu! Oh, kiranya umat kita, seperti Niniwe dahulu, bertobat dengan segenap kekuatan mereka dan percaya dengan segenap hati mereka, supaya Tuhan memalingkan murka-Nya yang menyala-nyala daripada mereka.” Testimonies, jilid 5, 77.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “যদি তুমি হৃদয়ের একগুঁয়েমিতে আসক্ত থাকো, এবং অহংকার ও আত্মধার্মিকতার কারণে তোমার ত্রুটিগুলো স্বীকার না করো, তবে তুমি শয়তানের প্রলোভনের অধীন অবস্থায় ছেড়ে দেওয়া হবে। যখন প্রভু তোমার ভুলগুলো প্রকাশ করেন, তখন যদি তুমি অনুতাপ না করো বা স্বীকারোক্তি না করো, তবে তাঁর ব্যবস্থাপনা তোমাকে সেই একই ভূমির উপর বারবার নিয়ে যাবে। তোমাকে একই প্রকৃতির ভুল করতে ছেড়ে দেওয়া হবে; তুমি প্রজ্ঞার অভাবেই চলতে থাকবে, এবং পাপকে ধার্মিকতা, আর ধার্মিকতাকে পাপ বলে অভিহিত করবে। এই শেষ দিনগুলোতে যে বহুবিধ প্রতারণা প্রবল হয়ে উঠবে, তা তোমাকে চারদিক থেকে ঘিরে ফেলবে, এবং তুমি নেতা পরিবর্তন করবে, অথচ জানতে পারবে না যে তুমি তা করেছ।” Review and Herald, December 16, 1890.

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