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

Kitap ya Joel le Kereke ya Laodisea ya Basupi ba Letsatsi la Bosupa - Palo ya Masome a Mabedi le Boraro

Number Twenty-Three

Nomoro Me Roaroa Ma Toru

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Dalam artikel kedua puluh dua saya menulis, “Kemudian dalam pasal sebelas, silsilah umat pilihan dilambangkan oleh sepuluh nama dari Sem sampai Abram. Pasal sebelas adalah kisah menara Babel, tetapi juga silsilah umat pilihan, sebagaimana dilambangkan oleh Abraham. Pasal sebelas memperkenalkan suatu umat pilihan yang akan masuk ke dalam perjanjian rangkap tiga dengan Allah. Langkah yang ketiga dan terakhir ialah pengorbanan Ishak dalam pasal kedua puluh dua. Pasal “sebelas” adalah permulaan alfa dan pasal “dua puluh dua” adalah pengakhiran omega. Iman yang diperlukan untuk mendengar suara Allah dalam makna nama-nama, tidak berbeda dari iman yang diperlukan untuk mendengar suara-Nya dalam penomoran Firman-Nya.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Isahluko seshumi nanye siveza isivumelwano sikaKhayini, nesivumelwano sika-Abela. Eminyakeni yonke sesibonise ngokuphindaphindiwe ukuthi izimpawu zesiprofetho zombhoshongo waseBabele zimelela isivumelwano somgunyathi. Ngemva kukazamcolo, kwaba khona ukuguquka kwezinkathi zokwabiwa kokukaNkulunkulu: ngaphambi kukazamcolo kwakukhonzwa esangweni lase-Edene; emva kukazamcolo, ukukhonza kwakufanele kwenziwe e-altare. I-altare lalinemigomo ethile eqondile yeBhayibheli. Kwakudingeka lakhiwe ngamatshe emvelo, kungabi khona ukusikeka noma ukubazwa kwawo ngezandla zomuntu. Kwakufanele kube yidwala phezu kwedwala, kungekho daka lokunamathisela.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Morero oa tora e ne e le ho etsetsa mabotho a Nimrode lebitso, le emelang semelo. Toreng re bona motho a leka ho ipholosa, le ho iphahamisetsa holimo joaloka melimo ea leholimo. Tora ke tšoantšetso ea kereke e nahanang hore e ka ipholosa, le e nahanang hore e lokela ho phahamisoa, joalokaha marena a leshome a etsa ho Pesaleme ea 83, ha a phahamisa hlooho ea bopapa kopanong e mpe ea boprofeta ba Bibele, e etsahalang nakong ea molao oa Sontaha.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Sebuah Nyanyian atau Mazmur Asaf. Ya Allah, janganlah Engkau berdiam diri; janganlah berdiam dan janganlah tinggal diam, ya Allah. Sebab sesungguhnya musuh-musuh-Mu membuat kegemparan, dan orang-orang yang membenci Engkau telah mengangkat kepala. Mazmur 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Dunia baru sahaja dimusnahkan oleh air bah Nuh, dan sebab Allah menetapkan penutupan masa percubaan bagi dunia sebelum air bah itu ialah bahawa fikiran manusia telah menjadi jahat senantiasa. Alkitab berbicara tentang kesatuan dalam pelbagai cara, salah satunya ialah melihat “mata dengan mata.” Dapatkah dua orang berjalan bersama, kecuali mereka seia sekata?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Maka sekarang aku menasihatkan kamu, saudara-saudara, demi nama Tuhan kita Yesus Kristus, supaya kamu semua mengatakan hal yang sama, dan jangan ada perpecahan di antara kamu; melainkan supaya kamu dipersatukan dengan sempurna dalam satu pikiran dan satu pertimbangan. 1 Korintus 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Galagjisan ni Modimo polelo mo katlholong e e neng ya wela bogosi jwa ga Nimrode, go supa gore pele ga pharologanyo eo, botlhe ba ne ba le mo kopanong; mme ka jalo botlhe ba ne ba le semelo se le sengwe, mme semelo seo e ne e le bodumedi jo bo ikaegileng mo ditirong tsa motho—go ganetsana le ba ba mo kgaolong eona eo ba emelwang ke Aberahame. Shema e ne e le moya o o ikanyegang mo metlheng ya ga Nimrode. Borahisitori ba supa Shema e le ene yo o bolaileng Nimrode, motsuolodi yo o thata fa pele ga Morena. Ntlha e ema le fa go se na dikakanyo tsa mohisitori, gonne Shema ke monna wa kgolagano, yo madi a gagwe a salang morago go fitlha kwa go Noa, monna wa kgolagano, yo madi a gagwe a salang morago go fitlha kwa go Seta, monna yo mongwe wa kgolagano, yo o tseneng mo hisitoring ya kgolagano go emisetsa morwarraagwe Abele, yo le ene e neng e le monna yo mongwe wa kgolagano yo e neng e le lotsalo lo lo tlhamaletseng lwa ga Adame.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

جينيسس إيليفن هو الجدل العظيم بين المسيح والشيطان، في سياق عهد الحياة وعهد الموت. نمرود يمثّل الصياد العظيم أمام الرب، لأنه يمثّل كنيسة لها أتباع كثيرون. وأبرام، من خلال سام، يمثّل كنيسة ليس لها إلا أتباع قليلون. كان سام رجل العهد حين كان نمرود يبني برجه، لكن العهدين في الأصحاح الحادي عشر لا يمثّلهما سام ونمرود، بل نمرود وإبراهيم. وبولس يحدّد هذه القاعدة النبوية بوضوح.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Kerana Melkisedek ini, raja Salem, imam Allah Yang Mahatinggi, yang menemui Abraham ketika ia pulang dari pembantaian raja-raja, lalu memberkatinya; kepada dialah juga Abraham memberikan sepersepuluh daripada segala-galanya; pertama, menurut tafsir namanya, Raja Kebenaran, dan sesudah itu juga Raja Salem, iaitu Raja Damai Sejahtera; tanpa bapa, tanpa ibu, tanpa salasilah, tidak mempunyai permulaan hari ataupun kesudahan hidup; tetapi dijadikan serupa dengan Anak Allah; tetap menjadi imam untuk selama-lamanya. Maka pertimbangkanlah betapa besarnya orang ini, yang kepadanya bahkan Abraham, bapa leluhur itu, memberikan sepersepuluh daripada rampasan itu.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Dan sesungguhnya mereka yang daripada anak-anak Lewi, yang menerima jawatan imamat, mempunyai perintah untuk memungut persepuluhan daripada umat menurut hukum Taurat, yakni daripada saudara-saudara mereka, sekalipun mereka berasal daripada sulbi Abraham:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Tetapi dia yang keturunannya tidak terhitung dari antara mereka telah menerima persepuluhan daripada Abraham, dan telah memberkati dia yang memiliki segala janji itu. Dan tanpa segala bantahan, yang lebih rendah diberkati oleh yang lebih tinggi. Dan di sini manusia yang fana menerima persepuluhan; tetapi di sana Dia menerimanya, yang tentang Dia dipersaksikan bahawa Dia hidup. Dan, jika boleh kukatakan demikian, Lewi juga, yang menerima persepuluhan, telah membayar persepuluhan di dalam Abraham. Kerana dia masih berada di dalam pinggang bapanya ketika Melkisedek menemuinya. Ibrani 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Mo na le boammaaruri jo bontsi jwa gompieno mo kgang ya ga Melkhisedege, mme nna ke supa fela gore Paulo o ruta ka tlhamalalo gore ditshobotsi tsa boporofeti tsa banna ba kgolagano—mme ka seo ke kaya banna le basadi mo bosuping jo bo tlhotlheleditsweng, ba bosupi jwa bona jwa Baebele bo supang sesupo sa tsela mo moleng wa boporofeti wa kgolagano ya Modimo le batho—Paulo o ruta gore Melkhisedege, yo o tshedileng pele ga go tlhongwa ga boperesiti jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele jwa Baebele kwa Sinai, mme jalo go feta dingwaga di le makgolo a mane pele ga go nna le boperesiti jwa Baebele, o ne a amogetse bosesome go tswa mo go Lefi. Gore motho a nne mo boperesiting jwa Baebele, o ne a tshwanetse go nna Molefi yo o ka netefatsang losika lwa gagwe lwa madi go tswa mo go Lefi. Melkhisedege o ne a sa kgone go bontsha gore losika lwa gagwe lo tswa mo moleng wa ga Lefi, gonne Lefi o ne a ise a tsholwe.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Mstari wa unabii unaowakilisha agano la Mungu pamoja na Adamu na Hawa kwa hakika ni maagano mawili. La kwanza lilikuwa agano la uzima lenye jaribu rahisi. Baada ya anguko na kushindwa kwa jaribu hilo, agano lililofuata lilihusisha damu ya mwana-kondoo ili kutoa mavazi. Kisha kulikuwapo agano la Mungu na wanadamu, lililowakilishwa na upinde wa mvua, Nuhu, na ibada ya madhabahuni. Kisha kulikuwapo Mwanzo kumi na moja, ambapo agano la Mungu na watu wateule, ambao wangeitwa Waebrania, lilianza. Katika kila moja ya simulizi hizo, wahusika wa kibiblia ni wanaume au wanawake wa agano.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Dalam Kejadian sebelas, permulaan perjanjian kehidupan dengan suatu umat pilihan dikemukakan, dan hal itu dikemukakan tepat di tempat Nimrod menegakkan perjanjian maut, sebagaimana dilambangkan oleh batu bata dan ter, yang merupakan tiruan palsu dari batu-batu yang tidak dipahat dan tanpa adukan yang dilambangkan oleh mezbah. Sister White memberitahukan kepada kita bahwa mezbah itu melambangkan Kristus; dengan demikian, agama Nimrod, yang adalah agama palsu, melambangkan Kristus palsu.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Lalu mereka berkata seorang kepada yang lain, “Marilah, kita membuat batu bata dan membakarnya baik-baik.” Maka batu bata itu mereka pakai sebagai ganti batu, dan ter mereka pakai sebagai ganti tanah liat. Kejadian 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> “បើ​អ្នក​ធ្វើ​អាសនៈ​ថ្ម​មួយ​សម្រាប់​យើង នោះ​កុំ​សង់​វា​ដោយ​ថ្ម​ដែល​បាន​ឆ្លាក់​ឡើយ ដ្បិត​បើ​អ្នក​លើក​ឧបករណ៍​របស់​អ្នក​ដាក់​លើ​វា អ្នក​បាន​ធ្វើ​ឲ្យ​វា​មិន​បរិសុទ្ធ​ហើយ”។ និក្ខមនំ 20:25។

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Kitne witwsi je ge o kopanya tse di boitshepo le tse di tlwaelegileng. Molelo o o boitshepo o o tswang kwa go Modimo o tshwanetse go dirisiwa mo maitekong a rona. Sealetare sa boammaaruri ke Keresete; molelo wa boammaaruri ke Mowa o o Boitshepo. Mo ke one tshusumetso ya rona. Ke fela fa Mowa o o Boitshepo o etelela monna pele e bile o mo kaela, moo e leng mogakolodi yo o sireletsegileng. Fa re fapoga Modimo le batlhophiwa ba Gagwe gore re ye go botsa kwa dialetareng tse di sa tlwaelegang, re tla arabiwa go ya ka ditiro tsa rona.” Selected Messages, buka 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Di antara kebenaran-kebenaran lainnya, salah satu pelajaran yang secara profetis ditarik dari Kejadian sebelas ialah bahwa pasal itu melambangkan permulaan suatu garis kenabian. Air bah pada zaman Nuh menandai suatu pemisahan profetis. Ketika Nuh keluar dari bahtera, harus ada suatu metode penyembahan yang baru, dan metode penyembahan itu selalu menghasilkan dua golongan penyembah, sebagaimana dinyatakan dalam sejarah Kain dan Habel. Kejadian sebelas adalah suatu dunia yang baru, dengan sejarah permulaan yang menjadi kisah dasar bagi sejarah penutupan, ketika umat perjanjian Allah pada akhir zaman memanggil para pekerja pada jam kesebelas keluar dari Babel selama krisis undang-undang hari Minggu. Nimrod adalah manusia durhaka pada masa krisis undang-undang hari Minggu, dan Sem, yang adalah Abraham, ialah abdi Allah dalam krisis yang sama itu. Penyerakan dan kekacauan bahasa dalam Kejadian sebelas dimulai segera sesudah Nuh keluar dari bahtera. Tema pasal sebelas ialah kedua perjanjian, dan kisah itu mencapai kesimpulannya ketika langkah ketiga dari perjanjian Abraham dikemukakan dalam pasal dua puluh dua.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Khaolo ya lesome le motso o qalang wa mola wa Abrahama, o fihlang historing ya omega khaolong ya mashome a mabedi a mabedi. Pale ya qaleho ya Babele ya Nimrode le pale ya bofelo ya ho nyehelwa ha Isaka, ka bobedi di emela kahlolo ya ho qetela hodima moloko wa batho. Mola oo o qala toreng ya Nimrode, mme o atoloswa ho fihla ho nyehelweng ha Isaka, mme mola oo o fihla sehlohlolong ka dinyehelo tse pedi tse fapaneng ka ho felletseng. Nyehelo ya Nimrode e amohela kahlolo ya phethahatso ya Modimo, mme kahlolo ya Abrahama e amohela tlhohonolofatso ya Modimo. Nimrode ke alpha ya khaolo ya leshome le motso o mong, mme Abrahama ke omega ya khaolo ya mashome a mabedi a mabedi. Omega kamehla e moholo ho feta, bonyane ka makgetlo a mashome a mabedi a mabedi ho ya ka alfabeta ya Seheberu, mme matla a ileng a bonahatswa ho ferekanyeng dipuo le ho hasanyeng ditjhaba lefatsheng lohle, a ile a fetiswa haholo ke matla a sefapano. Tora ya Nimrode e emela Ditora tse Pedi tsa 9/11, mme nyehelo ya Isaka e emela molao wa Sontaha.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Mola wa kgwerano le setšhaba se se kgethilwego o thoma ka leswao la palo ya lesometee, gomme o felela ka leswao la masomepedi-pedi. Mola wo o felela ge nako ya teko e tswalelwa historing ya alufa ya Nimirode le gape historing ya omega ya Aborahama. Histori ya Nimirode le ya Aborahama ka boyona e beakanywa ka pukung ya pele ya Baebele, gomme e beilwe ka gare ga seemo sa go kgoboketša dikarolwana ka morago ga tshenyego ya meetsefula ya Noage ye e sa tšwago go direga. Ka pukung ya pele ya Baebele seswantšho sa dikgwerano tše pedi se nea dihlatse tše pedi tšeo di beakanyago go tswalelwa ga nako ya teko moleng wa kgaolo ya lesometee go fihla go ya masomepedi-pedi.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Онај што чини неправду, нека и даље чини неправду; и ко је нечист, нека и даље буде нечист; и онај који је праведан, нека и даље чини правду; и ко је свет, нека и даље буде свет. Откривење 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod tetap tidak benar dan najis, dan Abraham tetap benar dan kudus, sebagaimana dikenal pasti dalam alfa Kejadian 11–22, dan juga dalam omega Wahyu 22:11. Tepat sebelum masa percubaan berakhir, suatu pernyataan dalam ayat 10 dibuat supaya jangan dimeteraikan perkataan-perkataan nubuat kitab ini. Tepat sebelum masa percubaan berakhir, dalam ayat yang berikutnya, akan ada suatu nubuat dalam Wahyu yang harus dinyatakan terbuka. Dua ayat selepas ayat sebelas, Kristus memberikan kunci untuk membuka meterai nubuat itu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Bi ko ọmọ he sa fun mi pe, “Má fi èdìdì dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí; nítorí àkókò náà kù sí dẹ́dẹ́. Ẹni tí kò ṣe ìdájọ́ òdodo, jẹ́ kí ó máa ṣe àìdájọ́ òdodo sí i; ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i; ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i; ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Àti kíyèsi i, mo ń bọ̀ kíákíá; èrè mi sì wà pẹ̀lú mi, láti san fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí.”

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> ខ្ញុំ​ជា​អាល់ផា និង​អូមេហ្គា ជា​ដើម និង​ជា​ចុង​បញ្ចប់ ជា​អ្នក​ដំបូង និង​ជា​អ្នក​ចុង​ក្រោយ។ វិវរណៈ ២២:១០–១៣។

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Kgaolo ya masome a mabedi le a mabedi ke kgaolo ya omega ya Baebele yotlhe, mme senotlelo sa go bula boporofeti jo bo mo go Tshenolo jo bo kanetsweng ke molaotheo o Keresete a o supileng godimo ga tsotlhe tse dingwe mo kgaolong ya ntlha ya Tshenolo. Kgaolo ya ntlha ke tlhaka ya ntlha ya alefabete ya Sehebere, mme kgaolo ya masome a mabedi le a mabedi ke ya bofelo. Mo ditemaneng tsa boferabongwe go ya go ya bosome le bongwe tsa kgaolo ya ntlha, Johane o a itsise, mme o supa Keresete e le Alefa le Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Ndzi Yohane, loyi na mina ndzi nga makwavo wa n’wina, ni nakuloni eku xanisekeni, ni le ku fumeni, ni le ku tiyiseleni ka Yesu Kreste, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kreste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge ra nanga, ri ku: Hi mina Alfa na Omega, lowo sungula ni lowo hetelela; naswona leswi u swi vonaka, swi tsale ebukwini, u swi rhumela eka mavandla ya nkombo lama nga eAsia; eka Efesa, ni le Smirna, ni le Pergamo, ni le Tiyatira, ni le Sarda, ni le Filadelfiya, ni le Lawodikiya. Nhlavutelo 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Dalam ayat sebelas, Yohanes berada di Patmos, tetapi ia berpaling dalam ayat dua belas, dan sejak saat itu ia berada di tempat kudus surgawi. Dengan demikian, dalam ayat 9/11, kita mendapati kesaksian Yohanes, yang mengenali Yesus sebagai Alfa dan Omega, sesuatu yang telah Yesus nyatakan tentang diri-Nya sendiri dalam ayat 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> “Би бол Альфа ба Омега, эхлэл ба төгсгөл мөн” гэж Эзэн айлдаж байна. “Одоо байгаа, урьд байсан, ирэх нэгэн, Төгс Хүчит мөн.” Илчлэл 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Dalam ayat lapan, Yohanes menuliskan apa yang didengarnya Kristus firmankan tentang diri-Nya sendiri. Dalam ayat sembilan hingga sebelas, Yohaneslah yang berbicara tentang dirinya sendiri. Hal itu melambangkan dua saksi dalam sebelas ayat pertama yang mengenal pasti Kristus sebagai Alfa dan Omega. Ayat sembilan hingga sebelas membentuk satuan pemikiran tersendiri. Walaupun berkaitan dengan seluruh pasal itu, dalam ayat-ayat ini Yohanes berbicara tentang dirinya sendiri, sedangkan dalam ayat empat hingga lapan, Yohanes berbicara bagi Ketuhanan kepada jemaat-jemaat-Nya. Ayat empat memulakan satuan pemikiran yang berakhir pada ayat lapan. Hal ini dikenali melalui ciri-ciri pembukaan Kristus, Dia yang dahulu ada, yang sekarang ada, dan yang akan datang lagi, yang dikenal pasti dalam ayat empat dan kemudian sekali lagi dalam ayat lapan.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yohana kwa makanisa saba yaliyo katika Asia: Neema na iwe kwenu, na amani, zitokazo kwake yeye aliyeko, aliyekuwako, na atakayekuja; na zitokazo kwa zile Roho saba zilizo mbele ya kiti chake cha enzi; na zitokazo kwa Yesu Kristo, aliye shahidi aliye mwaminifu, mzaliwa wa kwanza kutoka kwa wafu, na mkuu wa wafalme wa dunia. Kwake yeye aliyetupenda, akatuosha na dhambi zetu katika damu yake mwenyewe, naye ametufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; utukufu na mamlaka na viwe kwake hata milele na milele. Amina. Tazama, anakuja pamoja na mawingu; na kila jicho litamwona, nao pia waliomchoma; na kabila zote za dunia zitaomboleza kwa sababu yake. Naam, Amina.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Kitalte leh Omega, a ṱhoho na mafelelo, hu amba Murena, ane a vha hone, na we a vha e hone, na ane a ḓo ḓa, Wa maanda oṱhe. Ndzumbululo 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Tsaṁtse tawngthu pathum hmasa ber chu Isua Krista puanzakna an ni a, chumi chu khawvel tana hun khâr hma deuhah tihhawh a ni, a chhan chu chang thumnaah, “hun chu a hnaih tawh” tih a sawi avângin. “Hun chu a hnaih tawh” tih hi chang sâwmna, bung sawm-hnihna aṭanga thu inang vek a ni; chutaah chuan, “He lehkhabu hrilhlâwkna thu sawite hi seal suh, hun chu a hnaih tawh si a” tih a sawi. Hrilhlâwkna tihhawh chu Isua Krista puanzakna chu a ni.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Ayat empat memulai pembukaan meterai, dan ayat empat diawali dengan kesaksian Yohanes, “Aku, Yohanes,” lalu dalam ayat delapan Kristuslah yang menyatakan diri-Nya. Seorang saksi manusiawi pada ayat pertama dari kelima ayat itu, dan seorang saksi ilahi pada akhirnya. Ayat empat menyatakan Bapa Surgawi sebagai Dia yang “ada, dan yang sudah ada, dan yang akan datang.” Ayat delapan menyatakan Kristus sebagai Dia yang “ada, dan yang sudah ada, dan yang akan datang.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

កូនសោសម្រាប់បើកត្រាវិវរណៈរបស់ព្រះយេស៊ូវគ្រីស្ទ គឺជាគោលការណ៍នៃ​អាល់ហ្វា និង​អូមេហ្គា។ ក្នុងនាមជាទីមួយ និងទីចុងក្រោយ ព្រះគ្រីស្ទក៏មានស្ថិតនៅក្នុងបច្ចុប្បន្នផងដែរ ទោះបីទ្រង់ធ្លាប់មាននៅអតីតកាល ហើយនឹងមាននៅអនាគតក៏ដោយ។ ការពិតដែលថា ព្រះយេស៊ូវ និងព្រះវរបិតា ទាំងពីរគឺជាព្រះដែលបានមានមកហើយ កំពុងមាន ហើយនឹងយាងមកទៀត នេះគឺជាការបង្ហាញមួយទៀតអំពីព្រះគ្រីស្ទជាអាល់ហ្វា និង​អូមេហ្គា។ ទ្រង់ជាអាល់ហ្វា និង​អូមេហ្គា ជាទីមួយ និងទីចុងក្រោយ ជាទីដើម និងទីបញ្ចប់ ហើយទ្រង់បានមាននៅទីដើម ហើយនឹងមាននៅទីបញ្ចប់។ “កូនសោ” នៃនគរ ដែលត្រូវបានប្រទានឲ្យដល់ក្រុមជំនុំនៅកែសារីយ៉ា ភីលីព គឺក៏ជាកូនសោ “មួយ” ដែលត្រូវបានដាក់លើស្មារបស់អេលីយ៉ាគីមក្នុង អេសាយ 22:22 ផងដែរ។ អាល់ហ្វានៃគម្ពីរវិវរណៈ គឺជាជំពូកទីមួយ ហើយ​អូមេហ្គា គឺជាជំពូកទីម្ភៃពីរ ដូច្នេះយើងឃើញអក្សរក្រមហេប្រ៊ូទាំងមូល នៅក្នុងជំពូកទាំងឡាយនៃវិវរណៈ។ ជំពូកទីដប់បី តំណាងឲ្យការបះបោររបស់សហរដ្ឋអាមេរិក ហើយបន្ទាប់មករបស់ពិភពលោក។ ជំពូកទីមួយ បង្ហាញព្រះគ្រីស្ទជាអាល់ហ្វា និង​អូមេហ្គា ហើយជំពូកទីម្ភៃពីរ កំណត់អត្តសញ្ញាណសេចក្តីពិតដដែលនោះ ប៉ុន្តែក្នុងការតភ្ជាប់ជាមួយនឹងការបើកត្រាដែលបានរៀបរាប់នៅក្នុងជំពូកទីមួយ។ ជំពូកទីមួយ ទីដប់បី និងទីម្ភៃពីរ តំណាងឲ្យអក្សរហេប្រ៊ូបីតួ ដែលរួមគ្នាបង្កើតជាពាក្យ “សេចក្តីពិត”។

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Dalam pasal dua puluh tiga Injil Matius, Yesus menyatakan delapan celaka atas orang-orang Farisi dan Saduki. Pada ayat terakhir pasal dua puluh dua, interaksi Kristus dengan orang-orang Yahudi yang gemar berbantah berakhir dengan teka-teki tentang Daud, suatu teka-teki yang hanya dapat dipecahkan jika Anda memahami prinsip alfa dan omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> A while ba Bafarisi ba phuthegile mmogo, Jesu a ba botsa, a re, Lo akanya eng ka ga Keresete? Ke morwa mang?

> They say unto him, The Son of David.

> వారు ఆయనతో, “దావీదు కుమారుడు” అని చెప్పిరి.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ia berkata kepada mereka, “Jika demikian, bagaimana Daud, oleh Roh, menyebut Dia Tuhan, dengan berkata: Tuhan berfirman kepada Tuanku, Duduklah di sebelah kanan-Ku, sampai Kubuat musuh-musuh-Mu menjadi tumpuan kaki-Mu? Jika Daud menyebut Dia Tuhan, bagaimana mungkin Ia adalah anaknya?”

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Tiada seorang pun dapat menjawab-Nya sepatah kata pun, dan sejak hari itu tidak ada lagi seorang pun yang berani mengajukan pertanyaan kepada-Nya. Matius 22:41–46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Kesudahan fasal dua puluh dua menandai satu petunjuk perjalanan dalam sejarah perjanjian. Yeremia juga menyinggung jalur kebenaran ini:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Neno lililomjia Yeremia kutoka kwa Bwana, kusema, Simama katika lango la nyumba ya Bwana, ukatangaze huko neno hili, ukasema, Lisikieni neno la Bwana, ninyi nyote wa Yuda, mnaoingia katika malango haya ili kumwabudu Bwana. Bwana wa majeshi, Mungu wa Israeli, asema hivi: Zitengenezeni njia zenu na matendo yenu, nami nitawafanya mkaye mahali hapa. Msitumainie maneno ya uongo, mkisema, Hili ni hekalu la Bwana, hekalu la Bwana, hekalu la Bwana.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> “Sabab lamun maraneh enya-enya ngomean jalan hirup jeung lampah maraneh; lamun maraneh enya-enya ngalaksanakeun pangadilan anu adil antara hiji jelema jeung tatanggana; lamun maraneh henteu nindes ka nu daratang, ka nu teu boga bapa, jeung ka randa, sarta henteu ngucurkeun getih jalma anu teu salah di ieu tempat, jeung henteu nuturkeun allah-allah sejen nepi ka matak cilaka ka maraneh sorangan: mangka Kami baris ngajadikeun maraneh tetep cicing di ieu tempat, di tanah anu ku Kami geus dipaparinkeun ka karuhun maraneh, salalanggengna. Lah, maraneh ngandel kana kecap-kecap bohong anu moal aya mangpaatna. Naha maraneh rek maling, maehan, jinah, sumpah bohong, ngaduruk menyan ka Baal, jeung nuturkeun allah-allah sejen anu ku maraneh teu dipikawanoh; tuluy datang nangtung di payuneun Kami di ieu Bait, anu disebut ku ngaran Kami, sarta nyebut, ‘Urang geus dibébaskeun pikeun ngalakonan sagala kajahatan anu matak geuleuh ieu?’”

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Adakah rumah ini, yang disebut dengan nama-Ku, telah menjadi sarang penyamun pada pandanganmu? Sesungguhnya, Aku sendiri telah melihatnya, firman TUHAN. Tetapi pergilah sekarang ke tempat-Ku yang dahulu ada di Silo, tempat Aku menaruh nama-Ku pada mulanya, dan lihatlah apa yang telah Kulakukan terhadapnya oleh sebab kejahatan umat-Ku Israel.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Мөн эдүгээ та нар энэ бүх үйлийг үйлдсэн тул, гэж Эзэн айлдаж байна, Би та нартай үүрийн гэгээгээр эртлэн босож ярьсан боловч та нар сонссонгүй; Би дуудсан боловч та нар хариулсангүй. Иймээс та нарын итгэдэг, Миний нэрээр нэрлэгдсэн энэ өргөөнд, мөн Би та нарт болон та нарын эцэг өвгөдөд өгсөн энэ газарт Би Шилод үйлдсэн шигээ үйлдэх болно. Би Ефраимын бүх үр удмыг, та нарын бүх ахан дүүсийг зайлуулсан адил, та нарыг ч Өөрийн мэлмийгээс хөөн зайлуулах болно. Тиймээс энэ ард түмний төлөө бүү залбир, тэдний төлөө гуйх дуу хоолой ч, залбирал ч бүү өргө, Миний өмнө бүү өмгөөлөн зуучил; учир нь Би чамайг сонсохгүй. Иеремиа 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Yeremia diberitahu supaya tidak berdoa bagi Israel purba, kerana mereka telah sampai ke suatu titik yang tidak dapat dipulihkan lagi, sebagaimana juga orang-orang Yahudi yang suka berbantah pada akhir pasal dua puluh dua. Apabila Musa, (seorang lelaki perjanjian) berhadapan dengan keputusan Allah untuk membinasakan umat pilihan perjanjian itu, Musa menjadi pengantara melalui doa. Dalam pasal tujuh, Yeremia diberitahu supaya tidak berdoa bagi umat perjanjian yang sama itu. Sejarah nubuat tentang Syilo dikenal pasti sebagai bukti yang berbaris demi baris bahawa Allah menolak suatu umat pilihan perjanjian apabila dosa mereka mencapai suatu titik yang tidak dapat ditebus, sebagaimana dinyatakan dalam satu ayat.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efraim o kopantšwe le medingwana: mo tlogele. Hosea 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Da alam sejarah perjanjian, titik ba Tuhan mengakhiri hubungan perjanjian-Nya adalah satu penanda jalan yang spesifik. Penolakan terhadap laporan Yosua enggau Kaleb, ti nandaka penguji ti kesepuluh, nya meh siti chunto bukai. Beberapa bab udah nya, Jeremiah mega dipadahka ngambika anang besampi ungkup bansa tu.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Noolaaka tura go batho bano; le gona o se ka wa ba phagamišetša sello goba thapelo; gobane nka se ba kwe ka nako ya ge ba llela go nna ka baka la tlaišego ya bona. Jeremia 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Dalam pasal tujuh, pemuntahan orang-orang Laodikia pada saat undang-undang hari Minggu, sebagaimana dilambangkan oleh simbolisme Siloah, sedang mengenal pasti apa yang “akan dilakukan”-Nya, pada masa yang dekat.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> “Naba mbên nɛɛ yila a pɛt-a mɛ in tâu hla, mɛ tɔi kɛna mɛnɛ a nɛ, mɛn tɔi mɛna a pɛt-a mɛnɛ mpəu hla, kɛ yila nɛɛ ma pɛt-a Shilo. Naba mbên nɛɛ hŋmɛt mɛ tɛrɛ hla, kɛ mɛnɛ mpəu pɛt-a mɛna tɛrɛ hla, mɛnɛ nɔŋnɔŋ gɛl mɛ pɛh, hɛ, Ephraim mpəu bɛn sɔŋ. Naba mɔnɛ mɛ pɔ mɛ mɛ tɔi mɛna hla, hɛ, kpa mɔi mɔnɛ dɛt kɛ pɔ dɔŋ mɛna hla, hɛ, mɔnɛ pəi mbia mɛ tɔi mɛna hla; tɔi kɛna mɛ hŋi mɔnɛ pɔ pɛ.” Jeremiah 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Dalam fasal sebelas, perintah supaya tidak berdoa itu berkenaan dengan ketakutan yang akan menimpa orang-orang Laodikia apabila mereka mendapati diri mereka berada dalam masa kesusahan yang menyusul sesudah undang-undang hari Ahad. Ketakutan yang mereka alami itu terletak dalam sejarah penolakan mereka terhadap perjanjian itu.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Dengarlah perkataan-perkataan perjanjian ini, dan katakanlah kepada orang-orang Yehuda serta kepada penduduk Yerusalem; dan katakanlah kepada mereka,

> Thus saith the Lord God of Israel;

> Demikianlah firman Tuhan ALLAH Israel;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Terkutuklah orang yang tidak menaati perkataan-perkataan perjanjian ini, yang Kuperintahkan kepada nenek moyangmu pada hari Aku membawa mereka keluar dari tanah Mesir, dari dapur peleburan besi itu, dengan berfirman: Taatilah suara-Ku dan lakukanlah semuanya itu, sesuai dengan segala yang Kuperintahkan kepadamu; maka kamu akan menjadi umat-Ku, dan Aku akan menjadi Allahmu; supaya Aku meneguhkan sumpah yang telah Kuikrarkan kepada nenek moyangmu, yakni untuk memberikan kepada mereka suatu negeri yang berlimpah susu dan madu, seperti pada hari ini.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Ndzi hlamula ndzi ku: A swi ve tano, wena Hosi. Kutani HOSI yi ku eka mina,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Katleho e dintšu tše ka moka metseng ya Juda le ditseleng tša Jerusalema, o re: Kwang mantšu a kgwerano ye, le a phethe. Gobane ke ile ka lemoša borakgolokhukhu ba lena ka tiišo go tloga letšatšing leo ke ba ntšhitšego ka lona nageng ya Egipita, go fihla le lehono, ke tsoga mesong ke ba lemoša, ke re: Obamelang lentšu la ka. Efela ga se ba kwa, le gona ga se ba sekamiša tsebe ya bona, eupša yo mongwe le yo mongwe o ile a sepela ka dikgopolong tša pelo ya gagwe e mpe; ka gona ke tla ba tlišetša mantšu ka moka a kgwerano ye, ao ke ba laetšego gore ba a phethe; eupša ga se ba a phetha.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Maka TUHAN berfirman kepadaku: Suatu persekongkolan didapati di antara orang-orang Yehuda dan di antara penduduk Yerusalem. Mereka telah berbalik kepada kedurjanaan nenek moyang mereka, yang enggan mendengarkan firman-Ku; dan mereka mengikuti allah-allah lain untuk beribadah kepadanya; kaum Israel dan kaum Yehuda telah melanggar perjanjian-Ku yang telah Kubuat dengan nenek moyang mereka.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Ndipo a Bwana asema hivi, Tazama, nitaleta uovu juu yao, ambao hawataweza kuuepuka; na ijapokuwa watanililia, sitawasikiliza. Ndipo miji ya Yuda na wenyeji wa Yerusalemu watakwenda, na kuwalilia miungu wale wanaoifukizia uvumba; lakini hiyo haitawaokoa kamwe wakati wa taabu yao. Kwa maana kwa kadiri ya hesabu ya miji yako ilivyokuwa ndivyo ilivyokuwa miungu yako, Ee Yuda; na kwa kadiri ya hesabu ya njia za Yerusalemu mmejijengea madhabahu kwa kitu kile cha aibu, naam, madhabahu za kumfukizia Baali uvumba.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> “Ka bynta kata, wat duwai na ka bynta une u paidbah, lymne wat pynsawa ka jingkyang ne ka jingduwai na ka bynta jong ki: namar ngan ym sngap ïa ki ha ka por ba ki kyang sha nga namar ka jingeh jong ki.” Jeremiah 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Kebangkitan para calon untuk menjadi bagian dari seratus empat puluh empat ribu itu diidentifikasikan dalam Wahyu 11:11; dan pengumpulan akhir mereka diidentifikasikan dalam Yesaya 11:11; dan garis lahiriah naga, binatang itu, dan nabi palsu diidentifikasikan dalam Daniel 11:11; Penghakiman hukum Minggu atas lalang diidentifikasikan dalam Yehezkiel 11:11 dan hukuman serta ketakutan yang menimpa gadis-gadis bijaksana yang bodoh diidentifikasikan dalam Yeremia 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

ព្រះបញ្ជាដែលមិនឲ្យអធិស្ឋានសម្រាប់ប្រជាជននេះ គឺជាសញ្ញាសម្គាល់នៅក្នុងខចុងក្រោយៗនៃម៉ាថាយ ជំពូក ២២ ហើយជំពូក ២៣ កំណត់សេចក្ដីវេទនាចំនួនប្រាំបីលើអាដវេនទីស៊ឹម។ ជំពូក ២៣ គឺទាំងថ្ងៃ ២២ ខែតុលា ឆ្នាំ ១៨៤៤ ឬក៏ច្បាប់ថ្ងៃអាទិត្យ។ សញ្ញាសម្គាល់ទាំងពីរនោះ សុទ្ធតែជាការសម្រេចពេញលេញនៃអាពាហ៍ពិពាហ៍ ហើយអាពាហ៍ពិពាហ៍នោះ គឺរវាងកូនក្រមុំ និងស្វាមី ដែលមករួមគ្នាជាសាច់តែមួយ។ ការបំពេញអាពាហ៍ពិពាហ៍ឲ្យគ្រប់លក្ខណៈ តំណាងឲ្យការផ្សះផ្សា ឬ “at-one-ment”។ មនុស្សត្រូវបានបង្កើតឡើងតាមរូបភាពរបស់ព្រះ ហើយទ្រង់បានបង្កើតជាប្រុស និងស្រី។ កូនចៅរបស់ពួកគេ ត្រូវបានតំណាងដោយក្រូម៉ូសូម ២៣ ពីបុរស និង ២៣ ពីស្ត្រី។ រួមគ្នា ក្រូម៉ូសូម ៤៦ របស់ពួកគេ បង្កើតជាព្រះវិហារ។ មនុស្សម្នាក់ៗគឺជាព្រះវិហារ ដ្បិតតើអ្នករាល់គ្នាមិនដឹងទេឬថា អ្នករាល់គ្នាគឺជាព្រះវិហាររបស់ព្រះអម្ចាស់?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Penyempurnaan perkawinan, ketika keduanya menjadi satu, adalah penggabungan dua bait suci yang berjumlah dua puluh tiga, sehingga membentuk satu bait suci yang berjumlah empat puluh enam. Kristuslah Dia yang membangun bait suci itu, dan Ia membangun gereja-Nya sebagai bait suci perempuan yang akan dipersatukan dengan bait suci laki-laki-Nya. Keterhubungan itu terjadi ketika bait suci manusia dipersatukan dengan Yang Ilahi di Tempat Mahakudus bait suci Allah. “Dua puluh tiga” adalah lambang pemeteraian seratus empat puluh empat ribu, dan pekerjaan itu dimulai pada akhir nubuatan dua ribu tiga ratus tahun. Matius dua puluh tiga adalah pernyataan penghukuman terhadap orang-orang Masehi Advent Hari Ketujuh Laodikia, yang merupakan pemalsuan dari seratus empat puluh empat ribu.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Ngambo mia inya na nnya na nnya kɔtɔnɔ ni ɔlaadɔn wanana oo ulee utaadɔkita, kɛ olchoni lelo oo kipiu anaa sidai enkolong e wanana, kɛ iltung’ana le nane oo atua enkaji e Noah, iltung’ana le nane oo nkera e Seth, kɛ embolet olkipaa enkopirri oo nkonyek enye etoduaaki naa emuratare, ena eitaasata enkolong e wanana. Kake naa ilapolosak oo eiturutua apa te sirata enkolong e wanana, kɛ osotua oo sinkolio le nane ng’ejuk te Adventism te kulo olkereri le tomon are, naa osotua kulo sinkolio te shumata oo wanana olalejani.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Phatlalatšo ya madimabe godimo ga dikgarebe tša bošilo e etelwa pele ke go swaiwa ga batho ba Modimo temaneng ya mafelelo ya kgaolo ya masomepedi-pedi. Kgaolo ya masomepedi-pedi e nyalelana le kgaolo ya masomepedi-pedi ka go Genesi, gobane puku ya pele ya Testamente ya Kgale e emela ka seswantšho puku ya pele ya Testamente ye Mpsha. Ka pelong ya mothaladi wa boporofeta wa Mateo lesometee go fihla kgaolong ya masomepedi-pedi, wo o emelago dikgaolo tše lesomepedi, gomme ya botshelela ya dikgaolo tše lesomepedi ke kgaolo ya lesometshela, moo leina la Simone Barjona le fetotšwego go ba Petro.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Качи сиңа һәм әйтәм: син — Петер, һәм Мин Үз җыелышымны шушы кыя өстенә корачакмын; һәм тәмуг капкалары аңа каршы тора алмаячак. Маттай 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Ho na le ditemana tse 459 ho Matheu khaolo ya leshome le motso o mong ho isa ho ya mashome a mabedi a metso e mmedi. Temana e bohareng ke temana ya leshome le metso e supileng ya khaolo ya leshome le metso e tsheletseng, empa temana eo e ke ke ya arohanywa le ditemana tsa leshome le metso e robedi le tsa leshome le metso e robong, hobane ke polelo e le nngwe.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> តែព្រះយេស៊ូវមានព្រះបន្ទូលឆ្លើយទៅគាត់ថា៖ «ស៊ីម៉ូន បារ​យូណា អើយ អ្នកមានពរ​ហើយ ដ្បិតមិនមែនសាច់ឈាមបានបើកសម្ដែងការនេះដល់អ្នកទេ គឺព្រះវរបិតារបស់ខ្ញុំដែលគង់នៅស្ថានសួគ៌វិញ។ ហើយខ្ញុំក៏ប្រាប់អ្នកដែរថា អ្នកគឺពេត្រុស ហើយនៅលើថ្មដានេះ ខ្ញុំនឹងសង់ក្រុមជំនុំរបស់ខ្ញុំ ហើយទ្វារនរកនឹងមិនអាចឈ្នះលើវាបានឡើយ។ ខ្ញុំនឹងប្រគល់កូនសោនៃនគរស្ថានសួគ៌ដល់អ្នក ហើយអ្វីៗណាដែលអ្នកចងនៅលើផែនដី នោះនឹងត្រូវបានចងនៅស្ថានសួគ៌ ហើយអ្វីៗណាដែលអ្នកស្រាយនៅលើផែនដី នោះនឹងត្រូវបានស្រាយនៅស្ថានសួគ៌»។ ម៉ាថាយ 16:17–19។

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Pusat sebenar bagi fasal sebelas hingga dua puluh dua ialah pernyataan perjanjian yang asas bagi agama Kristian. Dalam pernyataan itu, nama Simon diubah menjadi Peter, yang; apabila anda menerapkan kedudukan berangka yang dipegang oleh setiap huruf dalam bahasa Inggeris; seperti “a” ialah satu, dan “z” ialah dua puluh enam—anda dapati “p” ialah 16, “e” ialah 5, dan “t” ialah 20, dan satu lagi “e” ialah 5 dan “r” ialah 18. Apabila anda mendarabkan 16 X 5 X 20 X 5 X 18, hasilnya ialah 144,000, dan rujukan kepada perubahan nama Peter, suatu lambang hubungan perjanjian, terdapat dalam fasal 16 ayat 18, dan huruf pertama Peter ialah nombor 16 dan huruf terakhir ialah nombor 18. Semua ini berada di pusat dua belas fasal yang bermula dengan lambang sebelas dan berakhir dengan lambang dua puluh dua.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Ka line ha ka hmuiah Genesis bung 11 atanga 22 thlengah pawh a awm a, chu line-ah chuan chang 305 a awm, chu chuan bung 17 chang 11 hi chu line laia a nihzia a hriattîr a ni. Chu line, Thuthlung Hlui bu hmasa ber a bung 12-te chhûngah awm chu, Abraham nêna thuthlung a entîr a, Thuthlung Thar bu hmasa berah, bung thuhmunah omega line nêna an inhmuha alpha line a entîr bawk. Matthew-a omega line laia hmun chu mi sang za lia leh sawm li pali-te thuthlung inlaichînna sang ber a ni a, anni chu Sunday law hunah chawi chhuah a nih thuthlung hmelchhinna an ni. Genesis-a line laia chang chuan laia chang chauh ni lovin, Abraham nêna thuthlung ṭhum puih zêl zinga pahnihna, emaw a laia bước, a hrilh bawk a; chumi ang bawkin thuthlung hmelchhinna pawh a entîr nghâl bawk.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Dan kamu harus menyunat daging kulupmu; dan itu akan menjadi tanda perjanjian antara Aku dan kamu. Kejadian 17:11.

We will continue these things in the next article.

Kita akan meneruskan perkara-perkara ini dalam artikel yang seterusnya.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Anadit ni, kat’nàan no iipong sinsa’ngi a tapok di tanoh om i tana’an, i pologon no pusu’ na asar, om i duit tatak i nokotumbul id sangkar om minonongu it tibabou no sivali sama di tundun, om i tavan no minogihod doho. Id suang di kagagauan, pinongoloku i mata ku’ sabanta’; kovo’ i kabuka ku’ doho, nipoit no kumaa i tana’an. I pusu’ na asar no aiso tavasi, i diamon, i bulavan om i pirak no duit, noholop id soru’ id sunsuraton id valai.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Karena itu ia meletakkan di atas meja sebuah peti, jauh lebih besar dan lebih indah daripada yang sebelumnya, lalu mengumpulkan permata-permata, intan-intan, dan uang-uang logam itu dengan genggaman tangan, serta melemparkannya ke dalam peti itu, hingga tidak ada satu pun yang tertinggal, meskipun beberapa dari intan itu tidak lebih besar daripada ujung sebuah jarum.”

> “He then called upon me to ‘come and see.’

> “Eaba a nkitsa gore ke ‘tlile o bone.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Ami lang nangqweng vào casket, hynrei ki khmat jong nga ki la kylli paidbah da kata ka jingïohi. Ki la phyrnai arsien phew shah ban ïa ka burom jong ki mynshwa. Nga la pyrkhat ba la sait bha ïa ki ha u shyiap da ki kjat jong kito ki briew kiba sniew kiba la pynsaphriang ïa ki bad ïuh ïa ki ha ka dust. La pynbeit ïa ki ha ka rukom kaba itynnad hapoh ka casket, kawei pa kawei ha la ka jong ka jaka, khlem kano kano ka dak kaba paw jong ka jingeh jong uta u briew uba la bret ïa ki shapoh. Nga la pyrta da ka jingkmen kaba khraw eh, bad kata ka jingpyrta ka la pynkhie im ïa nga.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Kul nanga takananganaba jongani; Angko rang∙sikaniko bang∙bate chel∙retenga. Angni nikaniara indake, ja∙senggipa chi ong∙baprang [suddenly as] saljong salni grapani gita re∙bagenchim, aro chong∙motan saljong salni grapani-na sen∙gipin chikkung changrang bate bilakbegipa ong∙genchim.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> ปัญญาและความเข้าใจทุกประการซึ่งกษัตริย์ทรงไต่ถามเขาทั้งหลาย พระองค์ทรงเห็นว่าพวกเขาดีกว่าหมอเวทและโหรทั้งสิ้นที่อยู่ทั่วราชอาณาจักรของพระองค์ถึงสิบเท่า ดาเนียล 1:20

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