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

Buku Juwél lan Gréja Advent Dina Kaping Pitu Laodikia - Nomer Rong Puluh Pitu

Number Twenty-Seven

លេខ​ម្ភៃ​ប្រាំពីរ

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

အခုအခါ ယုဒအနွယ်၏ ခြင်္သေ့တော်သည် ဖွင့်လှစ်တော်မူနေသော အမှန်တရားများကို ကျွန်ုပ်တို့ မှတ်တမ်းတင်လျက်ရှိကြသည်။ တမန်တော်ပေတရုက တမန်တော်ဝတ္ထုကျမ်း၌ နောက်မိုး၏ သတင်းစကားဟု ခွဲခြားဖော်ပြထားသော ယောလ၏ သတင်းစကားကို ကိုင်တွယ်ဖြေရှင်းနိုင်ရန်အတွက်၊ ကျွန်ုပ်တို့သည် အမှန်တရားများကို အစီအစဉ်တကျ ညှိနှိုင်းချိတ်ဆက်လျက်ရှိကြသည်။ စမ်းသပ်သော အမှန်တရားတစ်ရပ် ဖွင့်လှစ်ခံရသည့်အခါတိုင်း အစဉ်ထင်ရှားပေါ်လွင်တတ်သော လူတန်းစားနှစ်မျိုး၏ နောက်ဆုံးခွဲခြားမှုကို ဆောင်ရွက်ပေးမည့် အမှန်တရားများအဖြစ်၊ ယခုအခါ ပြည့်စုံခြင်းဖြစ်စဉ်အတွင်းရှိနေသော အမှန်တရားများထံသို့လည်း ကျွန်ုပ်တို့ ချဉ်းကပ်လျက်ရှိကြသည်။ ထို့ပြင် ကျွန်ုပ်တို့သည် ဤဖွင့်လှစ်ပြီးသော အမှန်တရားများကို ခွဲခြားပေးသော တတိယကောင်းကင်တမန်၏ စကားများအဖြစ်သာမက၊ တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ တံဆိပ်ခတ်ခြင်းကို ပြီးမြောက်စေသော စကားများအဖြစ်ပါ ကိုင်တွယ်ဖြေရှင်းလျက်ရှိကြသည်။ တတိယကောင်းကင်တမန်သည် သန့်စင်ဖယ်ရှားခြင်းနှင့် စင်ကြယ်သန့်ရှင်းစေခြင်း နှစ်မျိုးစလုံးကို ဆောင်ရွက်သည်။

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. Anyị na-emeghe ugbu a akwụkwọ Matiu, n’ihi ebumnuche nke ịghọta ọrụ Pita. Pita bụ akara nke mmekọrịta ọgbụgba-ndụ Kraịst na-alụ na nwunye Ya nke Ndị Kraịst—ụka ahụ nke Ọ ga-ewu n’elu Nkume ahụ. Pita na-anọchi anya nwunye mbụ nke Ndị Kraịst ma bụrụkwa nwunye ikpeazụ. A na-egosi Pita dị ka otu akara ahụ n’amaokwu etiti nke isi nke iri na otu na nke iri abụọ na abụọ nke Matiu, ma isi ndị ahụ bụ isi etiti nke ahịrị ndị yiri ibe ha nke Jenesis na Mkpughe, site n’isi nke iri na otu ruo nke iri abụọ na abụọ. Pita na-anọchi anya puku narị otu na iri anọ na anọ n’ụbọchị ikpeazụ, ma n’akụkụ Akwụkwọ Nsọ ahụ, ọ nọ na Sizaria Filipai, nke bụ Panium nke Daniel 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Peter berada di Panium, dan Dia juga berada pada hari Pentakosta, di ruang atas pada jam ketiga, lalu di Bait Suci pada jam kesembilan. Enam jam itu melambangkan jangka waktu ketika seratus empat puluh empat ribu dimeteraikan menjelang datangnya undang-undang Minggu. Penyaliban Kristus juga dimulai pada jam ketiga dan Ia mati pada jam kesembilan, yang mengarah kepada kebangkitan, yang memulai musim Pentakosta yang berakhir dengan Petrus pada hari Pentakosta pada jam ketiga dan jam kesembilan. Ketika Penyelenggaraan Ilahi mengutus Injil kepada bangsa-bangsa lain, Kornelius menyuruh memanggil Petrus pada jam kesembilan. Jam ketiga juga melambangkan korban pagi dan jam kesembilan korban petang.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Periode enam jam itu dilambangkan oleh tempoh Perhimpunan Kem Exeter dan kekecewaan besar pada 22 Oktober 1844. Dalam Kisah Para Rasul, Petrus digambarkan sebagai datang ke dalam kesatuan dengan yang lain yang membentuk seratus empat puluh empat ribu pada penghujung pasal satu, apabila Yudas digantikan dengan Matias. Pada ketika itu, bilangan tersebut telah dilengkapkan. Terdapat suatu perkembangan khusus yang dikenal pasti dalam kisah itu.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Petru terlebih dahulu berada di bilik atas, dan sesudah itu di bait suci. Ketika ia berada di bilik atas, waktunya adalah jam ketiga, dan di bait suci, waktunya adalah jam kesembilan. Penyajian pada jam ketiga menghasilkan baptisan bagi tiga ribu jiwa.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Ba ba amogetseng lefoko la gagwe ka boitumelo ba ne ba kolobediwa; mme mo letsatsing leo ga okediwa mo go bone mewa e ka nna dikete di le tharo. Ditiro 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Kuva pa ka nombolo ekugcineni kwesahluko sokuqala, kuze kube sethempelini ngehora lesishiyagalolunye, leso sikhathi simelela ukubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Ba ribo na bone na minei na nne watawasilisha ujumbe wa kuhesabiwa haki kwa imani, ambao ni ujumbe wa malaika wa tatu katika kweli yake halisi. Kuhesabiwa haki ni kazi ya Mungu ya kutia utukufu wa mwanadamu mavumbini, kama vile Sister White alivyoeleza kwa ufaafu mkubwa.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Apakah pembenaran oleh iman itu? Itulah pekerjaan Allah dalam merendahkan kemuliaan manusia ke dalam debu, dan melakukan bagi manusia apa yang tidak berkuasa dilakukannya bagi dirinya sendiri. Apabila manusia melihat kehampaannya sendiri, mereka dipersiapkan untuk dikenakan kebenaran Kristus. Apabila mereka mulai memuji dan meninggikan Allah sepanjang hari, maka dengan memandang mereka sedang diubahkan menjadi serupa dengan gambar yang sama itu. Apakah kelahiran baru itu? Itulah penyingkapan kepada manusia tentang apakah sesungguhnya tabiatnya sendiri, bahwa di dalam dirinya sendiri ia tidak bernilai. Pelajaran-pelajaran ini belum pernah kamu pelajari. Oh, sekiranya kamu dapat menyadari nilai jiwa manusia.” Manuscript Releases, jilid 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Mesej pembenaran sebagaimana dipersembahkan oleh seratus empat puluh empat ribu itu dicontohkan oleh Gideon, yang ialah seorang lelaki perjanjian, kerana namanya telah diubah menjadi Yerubaal. Mesej Gideon terdiri daripada tindakannya meletakkan sebuah suluh yang menyala di dalam sebuah bejana tanah liat, kemudian memecahkan bejana itu, meniup sangkakala dan berseru, “pedang Tuhan dan Gideon.” Pedang Gideon itu juga ialah pedang Tuhan, kerana pedang itu ialah Firman Allah, yang merupakan gabungan Keilahian dengan kemanusiaan. Mesej itu dilambangkan oleh sangkakala dan seruannya, ketika dia memecahkan bejana itu. Bejana itu ialah kemanusiaan, yang mesti dipecahkan, atau direndahkan ke dalam debu, supaya kemuliaan terang Allah dapat bersinar keluar.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Sebelum menyampaikan pesan itu, Gideon menghimpunkan 300 orang melalui suatu proses pengujian. Ketika proses itu berakhir, Gideon mempunyai tiga ratus orang. 300 adalah sepersepuluhan dari tiga ribu pada hari Pentakosta. Mereka melambangkan bala tentara yang dibangkitkan dalam Yehezkiel tiga puluh tujuh, yang masuk ke dalam perjanjian yang kekal.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Шуңа күрә мин Ул миңа әмер иткәнчә пәйгамбәрлек иттем, һәм сулыш аларга керде, һәм алар терелделәр, һәм үз аяклары өстендә тордылар — гаять зур гаскәр. Аннары Ул миңа әйтте: Адәм улы, бу сөякләр — бөтен Исраил йорты; менә, алар: «Сөякләребез кипте, өметебез югалды: без үз өлешләребездән аерылып ташландык», — диләр. Йәзәкил 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Rumah Israel telah dipisahkan menurut bahagiannya, dan Yehezkiel akan menggambarkan bagaimana bahagian-bahagian Yehuda dan Efraim yang telah dipisahkan itu akan menjadi satu bangsa. Bala tentera itu terdiri daripada dua batang kayu yang telah terpisah, tetapi disatukan menjadi satu batang kayu apabila mereka masuk ke dalam perjanjian dengan Allah.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> “Selain itu Aku akan mengadakan perjanjian damai dengan mereka; itu akan menjadi perjanjian yang kekal dengan mereka; dan Aku akan menempatkan mereka, dan memperbanyak mereka, dan akan menaruh tempat kudus-Ku di tengah-tengah mereka untuk selama-lamanya. Kemah Suci-Ku juga akan ada beserta mereka: ya, Aku akan menjadi Allah mereka, dan mereka akan menjadi umat-Ku. Dan bangsa-bangsa kafir akan mengetahui bahwa Aku, TUHAN, menguduskan Israel, apabila tempat kudus-Ku ada di tengah-tengah mereka untuk selama-lamanya.” Yehezkiel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

Bangsa-bangsa kafir akan mengetahui bahwa Tuhanlah yang menguduskan Israel, apabila Ia menempatkan tempat kudus-Nya di tengah-tengah mereka. Penyatuan tempat kudus Allah dengan umat Allah melambangkan penyatuan bait suci manusiawi dengan bait suci ilahi, dan apabila hal itu terjadi, 300 orang setia milik Allah dimeteraikan, dan dunia hanya dapat diperingatkan dengan melihat suatu umat yang dikuduskan selama krisis undang-undang hari Minggu.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “काम पवित्र आत्मा का यह है कि वह संसार को पाप, और धार्मिकता, और न्याय के विषय में दोषी ठहराए। संसार को केवल तभी चेतावनी दी जा सकती है जब वे लोग जो सत्य पर विश्वास करते हैं, सत्य के द्वारा पवित्र किए हुए दिखाई दें, उच्च और पवित्र सिद्धान्तों के अनुसार आचरण करें, और एक उच्च, उदात्त अर्थ में, परमेश्वर की आज्ञाओं को मानने वालों और उन्हें अपने पैरों तले रौंदने वालों के बीच विभाजन-रेखा को प्रकट करें। आत्मा का पवित्रीकरण उन लोगों के बीच के भेद को चिन्हित करता है जिन पर परमेश्वर की मुहर है, और उन लोगों के बीच जो एक जाली विश्राम-दिन को मानते हैं। जब परीक्षा आएगी, तब यह स्पष्ट रूप से प्रकट कर दिया जाएगा कि पशु की छाप क्या है। वह रविवार का मानना है। जो लोग सत्य को सुन लेने के बाद भी इस दिन को पवित्र मानते रहते हैं, वे उस पाप के मनुष्य की छाप धारण करते हैं, जिसने समयों और व्यवस्था को बदलने का विचार किया।” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Santuari Tuhan dipersatukan dengan jemaat-Nya apabila jemaat itu berubah daripada jemaat yang berjuang menjadi jemaat yang menang. Perjanjian yang disebut oleh Yehezkiel dikemukakan berhubung dengan penyatuan dua batang kayu yang membentuk satu bangsa.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Katakanlah kepada mereka, Beginilah firman Tuhan Allah: Sesungguhnya, Aku akan mengambil tongkat Yusuf, yang ada di tangan Efraim, dan suku-suku Israel, sekutu-sekutunya, lalu Aku akan menaruh mereka bersama-sama dengan dia, yaitu bersama tongkat Yehuda, dan menjadikan mereka satu tongkat, sehingga mereka menjadi satu di dalam tangan-Ku. Dan tongkat-tongkat yang padanya engkau menulis itu haruslah ada di tanganmu di depan mata mereka. Dan katakanlah kepada mereka,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Demikianlah firman Tuhan ALLAH: Lihatlah, Aku akan mengambil bani Israel dari antara bangsa-bangsa kafir, ke mana pun mereka telah pergi, dan Aku akan mengumpulkan mereka dari segala penjuru, serta membawa mereka ke tanah mereka sendiri. Dan Aku akan menjadikan mereka satu bangsa di negeri itu, di atas gunung-gunung Israel; dan satu raja akan menjadi raja atas mereka semua; dan mereka tidak akan lagi menjadi dua bangsa, dan tidak akan lagi terpecah menjadi dua kerajaan. Mereka juga tidak akan lagi menajiskan diri dengan berhala-berhala mereka, ataupun dengan segala sesuatu yang jijik, ataupun dengan segala pelanggaran mereka; melainkan Aku akan menyelamatkan mereka dari segala tempat kediaman mereka, tempat mereka telah berbuat dosa, dan Aku akan mentahirkan mereka; demikianlah mereka akan menjadi umat-Ku, dan Aku akan menjadi Allah mereka. Yehezkiel 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Katoo nke Ẹfraim na katoo nke Juda bụ nkesa abụọ nke afọ 2520 e mere megide Ẹfraim na Juda, nke rutere ná njedebe ha n’afọ 1798 na Ọktoba 22, 1844, n’otu n’otu. Ha ghọrọ otu mba nanị nke Izrel ime mmụọ nke oge a n’Ọktoba 22, 1844, mgbe ọrụ nke ime ka ndị Ya dị ọcha, ma ọ bụ ebe nsọ Ya, malitere. Akụkọ ihe mere eme ahụ na-anọchi anya akụkọ ihe mere eme nke otu narị puku iri anọ na anọ, ndị a ga-asachapụ ma mee ka ha dị ọcha site n’aka Onye-Ozi nke Ọgbụgba-ndụ, onye na-abịa n’ụlọ nsọ ya na mberede n’oge iwu Ụka. Mgbe ime asachapụ ahụ mezuru, kpọmkwem ntakịrị tupu iwu Ụka, nzukọ mmeri ga-enwe eze n’isi ha, eze ahụkwa bụ Devid, onye malitere ọchịchị ya mgbe ọ dị afọ iri atọ. Ọ bụ otu Devid ahụ nke, n’isi nke mbụ nke Matiu, bụ ọgbọ nke iri na anọ site n’aka Ebreham. Nke a na-akọwapụta onyeàmà nke atọ banyere Devid n’oge iwu Ụka. Ndị agha dị ike a na-ebili site na katoo abụọ ahụ ka Eze Devid na-edu, mgbe a sachapụrụ nzukọ pụọ n’ahịhịa ọjọọ.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> “သည်အပြင် ငါ၏ကျွန် ဒါဝိဒ်သည် သူတို့အပေါ်၌ မင်းကြီးဖြစ်လိမ့်မည်။ သူတို့အပေါင်းတို့သည်လည်း သိုးထိန်းတစ်ဦးတည်းကိုသာ ရကြလိမ့်မည်။ သူတို့သည် ငါ၏တရားစီရင်ချက်တို့အတိုင်း လျှောက်လှမ်းကြလိမ့်မည်။ ငါ၏အမိန့်တော်တို့ကိုလည်း စောင့်ထိန်း၍ ကျင့်ဆောင်ကြလိမ့်မည်။ ထို့ပြင် ငါ၏ကျွန် ယာကုပ်အား ငါပေးခဲ့သောပြည်၌၊ သင်တို့ဘိုးဘေးများ နေထိုင်ခဲ့ကြသောအရပ်၌၊ သူတို့သည် နေထိုင်ကြလိမ့်မည်။ သူတို့နှင့် သူတို့၏သားသမီးများ၊ သူတို့၏သားသမီးတို့၏သားသမီးများသည် ကာလအစဉ်အမြဲ ထိုပြည်၌ နေထိုင်ကြလိမ့်မည်။ ငါ၏ကျွန် ဒါဝိဒ်သည်လည်း သူတို့၏မင်းသားအဖြစ် အစဉ်အမြဲတည်လိမ့်မည်။” ယေဇကျေလ ၃၇း၂၄၊ ၂၅။

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Bala bao gape ke baperisiti ba 1 Petere kgaolo 2, ba nang le dingwaga di le masome a mararo fa ba simolola tirelo ya bona.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Kamu juga, seperti batu-batu yang hidup, sedang dibangunkan menjadi sebuah rumah rohani, suatu imamat yang kudus, untuk mempersembahkan korban-korban rohani yang berkenan kepada Tuhan melalui Yesus Kristus. 1 Petrus 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Baruti bao le bona ba ne ba tšoantšetsoa ke baboleli ba Millerite ba makholo a mararo ba ileng ba nka lichate tse makholo a mararo tsa 1843 tse ileng tsa hatisoa, ’me ba sebelisa lichate tseo ho isa molaetsa molokong oa bona.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Selepas beberapa perbincangan mengenai perkara itu, telah diputuskan sebulat suara supaya tiga ratus naskhah yang serupa dengan yang ini dicetak secara litografi, dan hal itu segera dilaksanakan. Naskhah-naskhah itu disebut ‘carta-carta ’43.’ Persidangan ini sangat penting.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Sebenzisa umlando wethu kukhombisa ukuthi kwakukhona amakhulu ayefundisa ngezingcaphuno zesikhathi ezifanayo nalezo uWilliam Miller ayesebenzisa, bonke bengabohlobo lunye. Ngaleso sikhathi kwakukhona ubunye bomlayezo, bonke begxile esihlokweni esisodwa, ukuza kweNkosi uJesu ngesikhathi esithile, ngo-1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Abahubiri 300 b’Abamileriti basohoje umurimo wabo mu mateka y’umumarayika wa mbere, kandi ubuhumeke bw’Imana butumenyesha ko umumarayika wa mbere agereranya umumarayika wa gatatu. Nk’uko Joseph Bates yabivuze, bari “bahuje ishusho imwe yose.” Gideyoni ategeka ingabo ze z’abantu magana atatu gukora nk’uko na we yakoze. Ababwiriza 300 b’Abamileriti, bagereranyijwe n’ingabo za Gideyoni z’abantu magana atatu, bagomba gutondanywa kuri 9/11, aho ubutumwa bwa mbere buhabwa imbaraga kandi ikigeragezo kigatangira.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Ndzi Jerubbaal, la nga Gideon, ni vanhu hinkwavo lava a va ri na yena, va pfuka nimixo swinene, va ya aka entsongeni ka xihlovo xa Harodi; kutani vuthu ra Vamidiyani a ri ri etlhelo ra le n’walungu ra vona, ekusuhi ni ntshava ya More, exikarhi ka nkova. Yehovha a ku eka Gideon: “Vanhu lava nga na wena va tele ngopfu leswaku ndzi nyiketa Vamidiyani emavokweni ya vona, hikuva Israel a nga ha tinyungubyisa emahlweni ka mina, a ku: ‘Voko ra mina hi roxe ri ndzi ponisile.’ Kutani sweswi famba, u twarisa etindleveni ta vanhu, u ku: ‘Un’wana ni un’wana la chavaka ni la nga ni ku chava, a a vuye, a suka hi ku hatlisa entshaveni ya Gileadi.’” Kutani eka vanhu ku vuya va magidi ya makume mambirhi na mambirhi; kutani ku sala magidi ya khume. Yehovha a tlhela a ku eka Gideon: “Vanhu va ha tele ngopfu; va rhelerise ematini, kutani ndzi ta va ringela kona hikwalaho ka wena; kutani swi ta endleka leswaku loyi ndzi taka ku byela ndzi ku: ‘Loyi ú ta famba na wena,’ hi yena la taka famba na wena; kambe loyi ndzi taka ku byela ndzi ku: ‘Loyi a nga ka a nga fambi na wena,’ hi yena la nga ta ka a nga fambi.”

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Maka dibawanya bangsa itu turun ke air; lalu TUHAN berfirman kepada Gideon: “Setiap orang yang menjilat air dengan lidahnya, seperti anjing menjilat, haruslah kautempatkan tersendiri; demikian juga setiap orang yang berlutut untuk minum.” Dan jumlah orang yang menjilat air dengan tangannya sampai ke mulutnya ada tiga ratus orang; tetapi seluruh rakyat yang selebihnya berlutut untuk minum air. Hakim-hakim 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

ឈ្មោះរបស់គីដេអូនត្រូវបានប្ដូរទៅជា យេរុបបាអាល់ ដែលមានន័យថា «តស៊ូប្រឆាំងនឹងបាអាល់»។ គីដេអូនមានន័យថា «អ្នកកាប់រំលំ» ហើយយ៉ូហាន បាទីស្ទ បានដាក់ពូថៅនៅជើងដើមឈើ។ យ៉ូហានបានតំណាងជាប្រភេទដល់ វិល្លៀម មីឡ្លឺរ ដែលជាអ្នកនាំសាររបស់ទេវតាទីមួយ ហើយនេះជាកន្លែងដែលគីដេអូនស្របគ្នា។ គីដេអូនគឺជា មីឡ្លឺរ ជាអេលីយ៉ាអាល់ហ្វា នៅក្នុងប្រវត្តិសាស្ត្រនៃទេវតាទាំងបី។

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

ਮੀਦਿਆਨੀ ਉੱਤਰੀ ਵੈਰੀ ਹਨ, ਅਤੇ ਉਹ ਮੋਰੇਹ ਦੀ ਪਹਾੜੀ ਕੋਲ ਡੇਰਾ ਲਗਾਏ ਹੋਏ ਸਨ, ਅਤੇ ਗਿਦਓਨ ਹਰੋਦ ਦੇ ਕੂਏ ਕੋਲ ਸੀ, ਜਿਸ ਦਾ ਅਰਥ ਡਰ ਅਤੇ ਦਹਿਸ਼ਤ ਹੈ। 9/11 ਨੇ ਆਤੰਕਵਾਦ ਨੂੰ ਪੇਸ਼ ਕੀਤਾ, ਅਤੇ ਪਹਿਲਾ ਸੰਦੇਸ਼ ਪਰਮੇਸ਼ੁਰ ਤੋਂ ਡਰਨ ਦੀ ਪੁਕਾਰ ਹੈ। ਗਿਦਓਨ 9/11 ਉੱਤੇ ਹੈ, ਹਰੋਦ ਦੇ ਕੂਏ ਕੋਲ (ਆਤੰਕਵਾਦ), ਅਤੇ ਉੱਤਰੀ ਵੈਰੀ ਘਾਟੀ ਵਿੱਚ ਮੋਰੇਹ ਦੀ ਪਹਾੜੀ ਕੋਲ ਹਨ, ਜਿਸ ਦਾ ਅਰਥ ਪਹਿਲੀ ਵਰਖਾ ਹੈ। 9/11 ਉੱਤੇ ਪਿਛਲੀ ਵਰਖਾ ਦਾ ਛਿੜਕਾਓ, ਜੋ ਪਹਿਲੀ ਵਰਖਾ ਹੈ, ਮੋਰੇਹ ਦੀ ਪਹਾੜੀ ਤੋਂ ਵਰਸਣਾ ਸ਼ੁਰੂ ਹੋਇਆ। ਦੋ ਕਸੌਟੀਆਂ ਵਿੱਚੋਂ ਪਹਿਲੀ ਤੋਂ ਬਾਅਦ, ਬਾਈ ਹਜ਼ਾਰਾਂ ਨੂੰ ਗਿਲਆਦ ਪਹਾੜ ਤੋਂ ਘਰ ਭੇਜ ਦਿੱਤਾ ਗਿਆ। ਗਿਲਆਦ ਦਾ ਅਰਥ ਰਾਹ-ਚਿੰਨ੍ਹ ਹੈ, ਅਤੇ ਉਹ ਰਾਹ-ਚਿੰਨ੍ਹ ਜਿਥੇ ਬਾਈ ਹਜ਼ਾਰਾਂ ਨੂੰ ਘਰ ਭੇਜਿਆ ਗਿਆ ਸੀ, 19 ਅਪ੍ਰੈਲ, 1844 ਜਾਂ 18 ਜੁਲਾਈ, 2020 ਦੀ ਪਹਿਲੀ ਨਿਰਾਸ਼ਾ ਹੈ। ਬਾਈ ਉਸ ਪਹਿਲੀ ਨਿਰਾਸ਼ਾ ਦੇ ਰਾਹ-ਚਿੰਨ੍ਹ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ, ਜਿਵੇਂ 22 ਉਸ ਦਿਨ ਦੀ ਪਛਾਣ ਕਰਦਾ ਹੈ ਜਦੋਂ ਮਹਾਨ ਨਿਰਾਸ਼ਾ 22 ਅਕਤੂਬਰ, 1844 ਨੂੰ ਆਈ।

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

የሚቀጥለው ፈተና የውኃው ፈተና ነበር፤ ይህም በሚለራይት ታሪክ ውስጥ በኤክሰተር የሰፈር ጉባኤ ተመስሎ ተቀርቦአል፤ በዚያም ከውኃ ጋር የተያያዙ ሁለት ድንኳኖች ነበሩ፣ እነርሱም ሁለት የአምልኮ ሰጪዎችን ክፍሎች ይወክላሉ። ኤክሰተር ማለት “በውኃ ላይ ያለ ምሽግ” ማለት ነው፤ ሌላው ድንኳን ደግሞ ከዋተርታውን የመጡት ሰነፍ ድንግሎች የተያዙበት ነበር። ኤክሰተር የጌዴዎንን የውኃ ፈተና ይወክላል፤ ነገር ግን ጉዳዩ ውኃው ብቻ አልነበረም፥ ይልቁንም ውኃውን ለመጠጣት የተጠቀሙት ዘዴ ነበር። አንዱ ክፍል ውኃውን እየጨለፉ በመውሰድ ሳሉ መቀጠል እንዲችሉ እጅግ ደክመው ነበር፤ ሌላው ክፍል ግን ወደ ፊት መንቀሳቀሱን ቀጠለ። አንዱ ክፍል የደካማው ክፍል ነበር፤ ይህም መልካም ተጓዥ ከነበረችው ከራሔል ጋር በተቃራኒ በሌያ የተወከለ ነበር።

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Pelayanan Future for America adalah Gideon pada 11/9, ketika ujian pertama dari dua ujian akan menyingkirkan suatu golongan besar dari pasukan Gideon. Terorisme 11/9 menandai mata air Harod sebagai lambang ketakutan dan kengerian, dan bukit Moreh menandai permulaan hujan akhir. Suatu pemisahan terjadi pada 18 Juli 2020 ketika dua puluh dua ribu orang pergi, sehingga menandai tibanya masa penantian dengan angka dua puluh dua. Tiga ratus orang Gideon adalah mereka yang lulus ujian kedua, yaitu ujian metodologi hujan akhir sebagaimana dikenali dalam Yesaya dua puluh delapan.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Peter engkudini ri Panium sama ngakuh ba Pentekos. Pentekos nya ukum Hari Minggu, lalu Daniel sebelas ayat enam belas mega nya ukum Hari Minggu. Ayat tiga belas ngagai lima belas ari pasal sebelas Daniel nya Panium, lalu ayat-ayat nya nyempamaka sejarah nubuatan luaran ti mai ngagai ukum Hari Minggu, lalu Peter dalam Surat Kereja Rasul, ba jam ti ketiga enggau jam ti kesembilan, nyempamaka sejarah nubuatan dalaman ti mega mai ngagai ukum Hari Minggu. Garis luaran nya ngelalaika sejarah ti mai ngagai tanda jelu, lalu garis dalaman nya ngelalaika sejarah penyegelan seratus empat puluh empat ribu orang. Ketegal Peter amat beguna sebagai lambang dalam sejarah luaran enggau dalaman ti diatu agi dalam proses pengamat, nya ngasuh patut meh Peter ditempatka dalam konteks nubuatan ti bejalai di baruh bacaan permukaan Bup Kudus.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Maprofeto a Mesia a le sombale mi na ye zala ya kokokana na buku ya Matai, ezali komonisa lisolo ya bato nkóto nkama moko na tuku minei na minei. “Ntango ya nsuka” ezali kolakisa ebandeli ya mouvement moko ya mbongwana; mpe kaka ndenge kobotama ya Arona mpe Moize emonisaki “ntango ya nsuka” na molongo ya Moize, alfa ya Klisto, ndenge moko mpe kobotama ya Yoane, mpe ndeko na ye ya libota Yesu, emonisaki “ntango ya nsuka” na 1989. Soki ezali na litomba kotalela maprofeto zomi na mibale ya Masiya, likambo yango ekomi lisusu ya kobenda likebi mingi soki etiamaki na lolenge na yango ya malamu na kotombolaka motuna mosusu. Buku nini mosusu ya Biblia ezali komonisa kokokisama ya Masiya mingi lokola oyo emonani na Matai?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Kerja Tuhan di bumi memperlihatkan, dari zaman ke zaman, suatu keserupaan yang sangat nyata dalam setiap reformasi besar atau gerakan keagamaan. Prinsip-prinsip perlakuan Allah terhadap manusia senantiasa tetap sama. Gerakan-gerakan penting pada masa kini memiliki padanannya dalam gerakan-gerakan pada masa lampau, dan pengalaman gereja pada zaman-zaman sebelumnya mengandung pelajaran yang sangat berharga bagi zaman kita sendiri.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Setiap gerakan reformasi mempunyai suatu titik permulaan, yang dalam kitab Daniel disebut sebagai “waktu akhir.” Waktu akhir dalam gerakan reformasi Kristus ialah kelahiran-Nya, yang melambangkan kedua-dua tahun 1798 dan 1989,

## The First Messianic Waymark—1989

Tanda Jalan Mesianik yang Pertama—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> బేత్లెహేము యూదయలోనని వారు అతనితో చెప్పిరి; ఎందుకనగా ప్రవక్త ద్వారా ఇలా వ్రాయబడెను: “ఓ యూదా దేశమందలి బేత్లెహేమా, యూదా ప్రధానులలో నీవు ఏమాత్రమును అతి చిన్నది కావు; ఎందుకనగా నీలోనుండి ఒక అధిపతి బయలుదేరి వచ్చును; ఆయన నా ప్రజలైన ఇశ్రాయేలును పాలించును.” మత్తయి 2:5, 6.

## Prediction

Ramalan

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Tetapi engkau, Betlehem Efrata, sekalipun engkau kecil di antara kaum-kaum Yehuda, namun dari padamulah akan tampil bagi-Ku Dia yang akan menjadi pemerintah di Israel; yang permulaan-Nya sudah sejak purbakala, sejak kekekalan. Mikha 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989 ialah waktu kesudahan bagi pergerakan malaikat yang ketiga. Ia datang 126 tahun selepas pemberontakan tahun 1863, dan dilambangkan oleh Ronald Reagan dan George Bush yang lebih tua. Waktu kesudahan dalam sejarah Musa ialah kelahiran Harun dan Musa, sebagaimana waktu kesudahan dalam sejarah Kristus ialah kelahiran Yohanes Pembaptis dan Kristus. Apabila kitab Daniel dibuka metainya, sebagaimana yang berlaku pada tahun 1989, maka bertambahlah pengetahuan. Pertambahan pengetahuan itu membawa kepada penanda jalan yang kedua, dengan mengenal pasti bila suatu pekabaran ujian dibangunkan daripada pengetahuan yang telah dibuka metainya.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Сэргээн шинэчлэлийн хөдөлгөөн бүр мессежийг албажуулдаг мөчийг тэмдэглэдэг бөгөөд түүнээс хойш тэр нь сорих мессеж болдог. Христ эрэгтэй, эмэгтэй хүмүүсийг тэр сорилын өмнө хариуцлага хүлээлгэхээс урьтаж, сорилыг үргэлж тайлбарладаг. Адам, Ева хоёр дуулгаваргүйтвэл ямар үр дагавар гарахыг урьдчилан хэлүүлсэн байсан бөгөөд Бурхан хэзээ ч өөрчлөгддөггүй.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Maka TUHAN Allah memerintahkan manusia itu, firman-Nya, “Dari segala pohon di taman ini engkau bebas makan; tetapi dari pohon pengetahuan tentang yang baik dan yang jahat itu, janganlah engkau makan buahnya; sebab pada hari engkau memakannya, pastilah engkau mati.” Kejadian 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller 1831 dah 1833 sungah ngena cara “formal” nyadika berita penguji melikat keterubah. Berita senentang orang saratus empat puluh empat ribu pen diresmika dalam taun 1996, lebuh diterbitka majalah Time of the End ke ngeliputi enam ayat penudi dalam Daniel sabelas, ti udah dibuka meterai iya dalam taun 1989. Dalam taun nya mega diterbitka penerbitan ke benama Prophetic Time Lines, lalu nerangka metodologi ke dua puluh dua kali lebih bekuasa ari aturan ti diambi ulih William Miller. Aturan-aturan nya diatu mega dalam penerbitan Prophetic Keys. Aturan ti deka dikena ulih semua orang ke ngumumka berita melikat ketiga nya meh aturan William Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Mereka yang terlibat dalam memberitakan pekabaran malaikat ketiga sedang menyelidiki Kitab Suci menurut pola yang sama seperti yang dianut oleh Bapa Miller.” Review and Herald, 25 November 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Rules Miller adalah alfa dan Kunci-Kunci Nubuatan adalah omega. Satu-satunya cara untuk lulus suatu pekabaran ujian nubuatan ialah dengan menggunakan metodologi pembelajaran yang diuraikan dalam Firman Allah. Pekabaran yang benar tidak dapat dipisahkan dari metodologi yang benar yang menegakkan pekabaran itu. Dalam setiap gerakan reformasi, pekabaran ujian bagi generasi itu dikemukakan, dan hal itu mencakup metodologi yang benar sebagai salah satu unsur penanda jalan. Pekabaran Miller didasarkan pada penyingkapan meterai kitab Daniel. Pekabarannya adalah pekabaran Gideon, sebab pekabaran itu juga menghasilkan suatu bala tentara yang berjumlah tiga ratus.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Choncho iye anagawira amuna mazana atatuwo m’magulu atatu, ndipo anaika lipenga m’dzanja la munthu aliyense, pamodzi ndi mbiya zopanda kanthu, ndi nyali m’kati mwa m’mbiyamo. Ndipo anati kwa iwo, Yang’anani pa ine, ndipo chitani momwemonso; ndipo taonani, ndikalowa ku mbali yakunja ya msasa, kudzakhala kuti, monga ndichita ine, inunso mudzachita motero. Pamene ndidzaliza lipenga, ine ndi onse amene ali pamodzi ndi ine, pamenepo inunso muziliza malipenga kumbali zonse za msasa wonse, ndipo nenani, Lupanga la Yehova, ndi la Gideoni. Oweruza 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Pesan Miller nyaéta “tarompét,” jeung “pedang.” Sanajan kitu, éta téh pedang milik Gideon jeung milik Gusti ogé. Firman Gusti diterbitkeun dina taun 1611, sarta 220 taun saterusna Miller medarkeun pesen anjeunna ngeunaan malaikat kahiji. Déklarasi Kamerdikaan diterbitkeun dina taun 1776, sarta 220 taun saterusna dina 1996, pesen malaikat katilu diterbitkeun. Pesen Miller nyaéta pesen internal malaikat kahiji pikeun umat Allah, sakumaha diwakilan ku tetempoan ngeunaan Walungan Ulai, anu ngumumkeun dibukana pangadilan. Pesen malaikat katilu tina Future for America nyaéta pesen éksternal pikeun umat Allah, sakumaha diwakilan ku tetempoan ngeunaan Walungan Hiddekel, anu ngumumkeun ditutupna pangadilan.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

ꞌMethodologyꞌ ya prophet yi represented by one of the Messianic prophecies wey Matthew identify say Christ fulfil, and by so doing e typify 1831, wit the “father” representing im son for 1996. The two witnesses of methodology be alpha and omega, and with the involvement of the human messenger, together dem establish a father and son relationship, wey be the relationship of Malachi’s Elijah message. The hearts of the father dem turn to the children, and vice versa. Miller’s rules are to be joined wit the rules titled as Prophetic Keys. The new light must be built upon the old light. Those wey choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice na your own?

## The Second Messianic Waymark —1996

Waymark ya Vubirhi ya Vumesiya—1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Supaya genapi apa yang telah difirmankan oleh nabi, demikian: Aku akan membuka mulut-Ku dalam perumpamaan; Aku akan mengucapkan perkara-perkara yang telah tersimpan rahasia sejak dunia dijadikan. Matius 13:35.

## Prediction

Ramalan

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Ndzi ta ahlamisa nomo wa mina hi xitekatekisano; ndzi ta vula swivuriso leswi fihlakeke swa khale. Pisalema 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Dipolelo tše di utilwego; diswantšho tšeo Tau ya lešika la Juda e di “bolelago” di emela ditlhagišo tša ditherešo tše di beilwego mola godimo ga mola, tšeo di tswaletšwego, goba tša bolokwa e le sephiri go tloga motheong wa lefase. Ge molaetša o šetše o hlophišitšwe ka mokgwa wa semmušo, ka morago o fiwa maatla ka phethagatšo ya boporofeta yeo e swaišago mathomo a nako ya teko.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Apabila hujan akhir mula direnjiskan pada 11 September 2001, pemberontakan tahun 1888 dan pemberontakan Korah telah berulang. Dalam pemberontakan Minneapolis pada tahun 1888 dan dalam pemberontakan Korah, para utusan pilihan Allah telah ditolak bersama-sama dengan pekabaran yang mereka sampaikan. Kedua-duanya, baik bayi mahupun air mandian, dibuang sekali gus. Mereka dibuang atas anggapan bahawa seluruh jemaah sama kudusnya dengan mereka yang telah dipilih Allah. Para pemberontak tidak dapat melihat Keilahian yang menyertai para utusan manusia itu. Yang dapat mereka lihat hanyalah diri mereka sendiri, kemanusiaan yang kosong daripada Keilahian; oleh itu mereka menyangka bahawa semua orang adalah sama.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> A Korah, syn Izharův, syna Kehatova, syna Léviho, a Dátan a Abíram, synové Eliabovi, a On, syn Peletův, synové Rubenovi, vzali s sebou muže. A povstali proti Mojžíšovi spolu s některými z synů Izraele, dvě stě padesáti knížaty shromáždění, proslulými v pospolitosti, muži zvučného jména. A shromáždili se proti Mojžíšovi a proti Áronovi a řekli jim: Příliš mnoho si osobujete, vždyť celé shromáždění je svaté, každý jeden z nich, a Hospodin je uprostřed nich; proč se tedy povyšujete nad shromáždění Hospodinovo? Numeri 16,1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Pemberontakan Korah, 1888, dan 9/11 digambarkan sebagai penolakan untuk tunduk kepada pilihan Allah atas kepemimpinan yang telah ditetapkan, sambil menaruh kepercayaan pada suatu definisi palsu tentang jemaat Allah. Yeremia mengidentifikasi gejala yang sama ketika para pemberontak mengklaim, “bait Tuhan, bait Tuhan, bait Tuhan inilah.”

> The word that came to Jeremiah from the Lord, saying,

> Taba e tlilego go Jeremia go tšwa go Morena, e re,

> 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.

> Berdirilah di pintu gerbang rumah Tuhan, dan serukanlah di sana firman ini, dan katakanlah: Dengarlah firman Tuhan, hai semua orang Yehuda, yang masuk melalui pintu-pintu gerbang ini untuk beribadah kepada Tuhan. Beginilah firman Tuhan semesta alam, Allah Israel: Perbaikilah jalan-jalanmu dan perbuatan-perbuatanmu, maka Aku akan membiarkan kamu diam di tempat ini. Janganlah kamu percaya kepada perkataan dusta dengan berkata: Bait Tuhan, Bait Tuhan, Bait Tuhan, inilah itu.

> 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.

> Bana sika piathla lo dingtuak in, in thiltihte lo siamtha takzet ula; mi pakhat leh a vengte inkara rorêlna lo dik taka tih ula; ramdang mi, pa nei lo, leh hmeichhiahmei lo tihtheih lo va, he hmunah thisen ngaihnawm lo lo luangtir lo va, inmahni chhiatna tûra pathian dangte zui lo ula: chutiang chuan he hmunah hian ka in chenna tûrin ka siam ang, in puipate hnêna ka pêk ramah chatuan atâna chatuanin.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Lihatlah, kamu percaya kepada kata-kata dusta yang tidak mendatangkan faedah. Yeremia 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Man∙so gipa kapramgipa kattarang, Jeremia-ni somoio ong∙achim, uarang Korah aro uni dolgiparang, 1888-ni bobilrang, aro nanganibe, 9/11-ni bobilrangni kapramgipa kattarang ong∙a. Uarang Isaia adugipani adu-saonani chong∙motgipa kattarang ong∙a, jeon Ephraim-ni matgitalrang an∙ching chini nangrake donnua.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Ngenxa yalokho yizwani izwi leNkosi, nina madoda aklolodayo, enibusa lesi sizwe esiseJerusalema. Ngokuba nithi, Senze isivumelwano nokufa, futhi neHayidesi sivumelene; lapho isishayo esikhukhulayo sidlula, asiyikufika kithi; ngokuba senze amanga abe yisiphephelo sethu, sazifihla ngaphansi kwamanga. Isaya 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Ijuga ni uongo unaowakilisha kutokuwapo kwa kuipenda Kweli, jambo linaloleta upotevu mkuu katika 2 Wathesalonike.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> သို့ဖြစ်၍ သူတို့သည် မုသာကို ယုံကြည်စေရန် ဘုရားသခင်သည် သူတို့ထံသို့ အလွန်ပြင်းထန်သော လှည့်ဖြားမှုကို စေလွှတ်တော်မူလိမ့်မည်။ အကြောင်းမူကား သမ္မာတရားကို မယုံကြည်ဘဲ မတရားခြင်း၌ နှစ်သက်ပျော်မွေ့ခဲ့သောသူအပေါင်းတို့သည် အပြစ်ဒဏ်ချမှတ်ခြင်းကို ခံရကြမည်။ ၂ သက်သာလောနိတ် ၂:၁၁၊ ၁၂။

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“ਕੂੜੀਆਂ ਗੱਲਾਂ” ਉਸ ਮੂਰਖੀ ਭਰਪੂਰ ਵਿਚਾਰ ਦੀ ਪ੍ਰਤੀਕ ਹਨ ਕਿ ਮੁਕਤੀ ਕਲੀਸਿਆ ਵਿੱਚ ਮਿਲਦੀ ਹੈ, ਨਾ ਕਿ ਚੁਣੇ ਹੋਏ ਦੂਤਾਂ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਚੁਣੇ ਹੋਏ ਸੰਦੇਸ਼ਾਂ ਵਿੱਚ। ਪਰਮੇਸ਼ੁਰ ਅਤੇ ਮਨੁੱਖ ਦੇ ਵਿਚਕਾਰ ਸੰਬੰਧ ਕੇਵਲ ਉਸ ਦੇ ਬਚਨ ਦੁਆਰਾ ਹੀ ਸਥਾਪਿਤ ਅਤੇ ਕਾਇਮ ਰੱਖਿਆ ਜਾਂਦਾ ਹੈ। ਉਹ ਬਚਨ ਹੈ, ਅਤੇ ਕੋਈ ਮਨੁੱਖ ਬਚਨ ਤੋਂ ਬਿਨਾ ਪਿਤਾ ਕੋਲ ਨਹੀਂ ਆਉਂਦਾ। ਮਸੀਹ ਆਪਣੇ ਚੁਣੇ ਹੋਏ ਦੂਤਾਂ ਅਤੇ ਉਨ੍ਹਾਂ ਦੇ ਪੇਸ਼ ਕੀਤੇ ਸੰਦੇਸ਼ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਿਤ ਕੀਤਾ ਜਾਂਦਾ ਹੈ। ਇਸ ਤੋਂ ਵੱਖਰਾ ਵਿਸ਼ਵਾਸ ਕਰਨਾ ਸੱਚਾਈ ਨਾਲ ਵੈਰ ਰੱਖਣਾ ਅਤੇ ਝੂਠ ਉੱਤੇ ਵਿਸ਼ਵਾਸ ਕਰਨਾ ਹੈ। ਯਿਰਮਿਯਾਹ ਉਹਨਾਂ ਯਹੂਦੀਆਂ ਦੀ ਨਿੰਦਾ ਕਰਦਾ ਹੈ ਜੋ ਮੰਦਰ ਉੱਤੇ ਭਰੋਸਾ ਰੱਖਦੇ ਹਨ, ਉਨ੍ਹਾਂ ਨੂੰ ਸ਼ੀਲੋ ਦੀ ਯਾਦ ਦਿਵਾ ਕੇ, ਜਿੱਥੇ ਵਾਅਦੇ ਕੀਤੀ ਧਰਤੀ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰਨ ਤੋਂ ਲੈ ਕੇ ਪਰਮੇਸ਼ੁਰ ਦਾ ਸੰਦੂਕ ਰਿਹਾ ਸੀ।

> 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.

> Ngenxa yoko ke, ndiyakwenzela le ndlu, ebizwa ngegama lam, enithembele kuyo, nendawo endayinika nina nooyihlo, njengoko ndenzayo eShilo. Ndize ndinigxothe emehlweni am, njengoko ndabagxothayo bonke abazalwana benu, iyiyo yonke imbewu kaEfrayim. Ngenxa yoko, musa ukubathandazela aba bantu, ungabaphakamiseli sikhalo nokuba ngumthandazo, ungandenzeli sibongozo; kuba andiyi kukuva. Yeremiya 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Eli si ananaɔn, na ne mma baanu ananaɔn no, Hofni ne Finehas, ne Kora, Datan ne Abiram di nsɛso na wɔhyia mu, efisɛ wɔmaa awaeɛ a ɛrekɔ so dennen no nyin kɔsii sɛ ahummɔborɔ bere no toee mu, na wɔn baasa no nyinaa wuwui da koro no ara so, sɛnea Kora, Datan ne Abiram nso yɛe no. Wɔn nyinaa wuwu wɔ Homeda mmara no so!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

Pada 9/11, pemberontakan Korah, dan pemberontakan Eli, pemberontakan orang-orang Yahudi dalam kesaksian Yeremia dan para pemberontak tahun 1888 menolak dan memberontak terhadap pekabaran dan para pembawa pekabaran pada masa itu. Masa itu berakhir pada hukum Minggu setelah dua ujian. Ujian pertama berlangsung dari 9/11 hingga 18 Juli 2020, dan ujian kedua adalah penyingkiran dan pemeteraian yang dilambangkan oleh pekabaran Seruan Tengah Malam. Dari proses penyucian itu, Gideon dan tiga ratus orangnya dipersiapkan untuk meniup sangkakala mereka, dan mereka melakukannya ketika Samuel dibangkitkan pada hukum Minggu, yakni ketika Tabut dirampas oleh orang Filistin. Kemudian gereja yang menang diangkat sebagai panji.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Gereja itu mempunyai seorang raja, bernama Daud, dan seorang nabi yang dilambangkan oleh Yehezkiel, dan Samuel, pada saat keruntuhan Silo. Gereja itu juga akan mempunyai imamat yang dilambangkan oleh Yusuf. Masa ujian hukum hari Minggu adalah saat api Roh Kudus dicurahkan tanpa ukuran, sebagaimana dilambangkan oleh meterai ketujuh. Api itu membinasakan orang-orang termasyhur yang memberontak bersama Korah, Datan, Abiram, Eli, Hofni, Pinehas, dan para pemberontak tahun 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Api beshlaam amok omon Káwér miŋinino okopan asukop omon Ɛspiritu Kutuk ni, ene ke nyuma eneme ediọk enyunyom emi anam ufọk-nsọ esit. Ufọk-nsọ efiɛri ọkpọn̄ ukara David, omikop Ezekiel, ye Joseph ukara asan̄a. Ita emi esụk idirọk ke ọkụ emi ebietde ikọt 250 emi ẹkesiode, nte ọkụ Nebuchadnezzar ebietde ikọt emi ẹkefịnde ita emi ẹkeme edep ke ufọk-ikɔt ọkụ. Nte ufọk-nsọ esit emi esinde mmeri, ererimbot ofuri etie nnyịn̄ etie ke akanyan̄a idem mmọ ke ufọk-ikɔt ọkụ, edi ke mbufo kiet, Eyen Abasi ada itie ye omikop ufọk-nsọ, asan̄a ye ọkpọn̄ ukara—emi ẹkenamde nnọchite ke Shadrach, Meshak ye Abednego. Ikwọ ita ye kiet emi ẹdude afọñ 30 ke ufọk-ikɔt ọkụ, ẹnam nnọchite otitọ ke Ubọk-Abasi akpanikọm ye idaha owo mmọ ọwọrọ kiet idinam mmehie!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Korah, Dathan dan Abiram, yang juga ialah Eli, Hophni dan Phineas, merupakan pemalsuan gereja yang berjaya, yang terdiri daripada nabi, imam dan raja. Ketiga-tiga itu ialah 300 orang Gideon, tiga ribu jiwa pada Hari Pentakosta, 300 orang pengkhotbah Millerit, carta-carta tahun 1843 yang berjumlah tiga ratus, yang berumur tiga puluh tahun ketika undang-undang Ahad tiba dan api turun dari langit. Pada zaman Elia, api itu adalah untuk membezakan antara nabi-nabi yang benar dan yang palsu. Api yang turun dalam Imamat pada hari “kelapan”, apabila Harun mula melayani, menghanguskan persembahan Harun, iaitu persembahan dalam Maleakhi tiga, yang menyenangkan seperti pada tahun-tahun dahulu. Api yang sama itu membinasakan mereka yang mempersembahkan api asing atau api biasa, sebagaimana dilambangkan oleh Hophni dan Phineas, anak-anak Harun.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Apabila Tuhan mengesahkan nabi yang benar melalui Elia, atau imam yang benar melalui Harun, api itu membawa kepada kematian nabi-nabi palsu Baal, yang juga ialah Hofni dan Pinehas. Hofni dan Pinehas ialah anak-anak Harun; mereka merupakan generasi terakhir suatu umat perjanjian yang dimuntahkan keluar dari mulut Tuhan pada waktu undang-undang Ahad.

> “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.

> “Bukan perkataan Sister White ini, melainkan perkataan Tuhan, dan utusan-Nya telah memberikannya kepadaku untuk kusampaikan kepadamu. Allah memanggil kamu supaya jangan lagi bekerja bertentangan dengan Dia. Banyak petunjuk telah diberikan berkenaan dengan orang-orang yang mengaku sebagai orang Kristen, padahal mereka sedang menyatakan sifat-sifat Iblis, menentang dalam roh, perkataan, dan perbuatan kemajuan kebenaran, dan dengan pasti sedang mengikuti jalan ke mana Iblis memimpin mereka. Dalam kekerasan hati mereka, mereka telah merampas wewenang yang sama sekali bukan milik mereka, dan yang tidak seharusnya mereka jalankan. Demikian firman Sang Guru Agung, ‘Aku akan membalikkan, membalikkan, membalikkan.’ Orang-orang berkata di Battle Creek, ‘Bait Tuhan, bait Tuhan adalah kami,’ tetapi mereka memakai api biasa. Hati mereka tidak dilembutkan dan ditundukkan oleh kasih karunia Allah.” Manuscript Releases, jilid 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“ꯀꯣꯃꯣꯟ ꯐꯥꯏꯔ” ꯍꯥꯏꯕꯗꯤ ꯑꯥꯔꯣꯟꯒꯤ ꯃꯆꯥꯅꯨꯄꯥꯅ ꯄꯨꯔꯣꯍꯤꯠꯇꯒꯤ ꯊꯧꯔꯥꯡ ꯍꯧꯗꯣꯛꯄ ꯃꯇꯝꯗ ꯁꯤꯖꯤꯟꯅꯕꯅꯤ। “81” ꯍꯥꯏꯕ ꯃꯁꯤ ꯄꯨꯔꯣꯍꯤꯠꯇꯒꯤ ꯈꯨꯗꯝ ꯑꯃꯅꯤ, ꯑꯗꯨꯒ ꯂꯦꯚꯤꯇꯤꯀꯁ ꯑꯍꯨꯝꯁꯨꯕ ꯃꯅꯨꯡꯗ, ꯃꯄꯨꯡ ꯑꯃꯗꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯄꯨꯔꯣꯍꯤꯠ ꯑꯃꯒꯤ ꯃꯄꯨꯟ ꯊꯤꯡꯗꯣꯛꯄ ꯑꯃꯁꯨꯡ ꯃꯔꯥꯠ ꯊꯣꯛꯄꯒꯤ ꯅꯨꯃꯤꯠ ꯇꯔꯦꯠ ꯍꯥꯏꯕ ꯃꯁꯤ ꯑꯣꯏꯅ ꯎꯠꯂꯤ। ꯃꯈꯣꯏꯒꯤ ꯐꯤꯖꯦꯠꯁꯤꯡ ꯂꯧꯊꯣꯛꯂꯒ ꯑꯇꯣꯞꯄ ꯑꯃ ꯏꯁꯤꯟꯕꯅꯤ, ꯃꯁꯤꯗꯤ ꯖꯦꯀꯦꯔꯥꯏꯌꯥꯒꯤ ꯃꯉꯥꯟꯗ ꯆꯦꯞꯇꯔ ꯑꯍꯨꯝꯁꯨꯕꯗ ꯖꯣꯁꯨꯋꯥ ꯑꯃꯁꯨꯡ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯊꯢꯜꯗ ꯎꯠꯂꯤꯕ ꯑꯃ ꯃꯇꯨꯡꯏꯟꯅ, ꯁ꯭ꯋꯔꯒꯤ ꯑꯍꯥꯟꯕ ꯄꯨꯔꯣꯍꯤꯠꯀꯤ ꯐꯤꯖꯦꯠꯁꯤꯡꯗ ꯍꯣꯡꯗꯣꯛꯄꯅꯤ। ꯖꯦꯀꯦꯔꯥꯏꯌꯥꯗꯒꯤ 300 ꯑꯁꯤ “ꯃꯤꯌꯥꯝꯅ ꯑꯉꯥꯡꯕ” ꯍꯥꯏꯅ ꯎꯠꯂꯤ, ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅ ꯂꯥꯏꯔꯤꯛꯀꯤ ꯄꯨꯋꯥꯔꯤꯗ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯇꯝ ꯑꯃꯗ ꯃꯍꯥꯛꯅ ꯃꯤꯌꯣꯏꯕꯒꯤ ꯏꯅꯥꯏꯁꯤꯡ ꯂꯧꯊꯣꯛꯄꯗ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯣꯏꯕꯁꯤꯡꯒꯤ ꯃꯔꯥꯜꯁꯤꯡ ꯄꯨꯔꯛꯄꯒꯤ ꯄꯨꯋꯥꯔꯤ ꯑꯃ ꯎꯠꯂꯤꯕꯁꯤ, ꯃꯁꯤꯗꯤ Sunday law ꯑꯅꯤ, ꯃꯇꯝ ꯑꯗꯨꯗ ꯆꯔꯆꯁꯤ ꯃꯤꯂꯤꯇꯦꯟꯇꯇꯒꯤ ꯇ꯭ꯔꯥꯏꯑꯃꯐꯦꯟꯇꯇ ꯑꯣꯏꯅ ꯍꯣꯡꯗꯣꯛꯄꯅꯤ। ꯃꯔꯥꯠ ꯊꯣꯛꯄꯒꯤ ꯅꯨꯃꯤꯠ ꯇꯔꯦꯠ ꯂꯣꯏꯔꯕꯒꯤ ꯃꯇꯨꯡꯗ, ꯃꯈꯣꯏꯅ ꯅꯨꯃꯤꯠ ꯅꯤꯄꯥꯜꯗ ꯊꯧꯔꯥꯡ ꯇꯧꯕ ꯍꯧꯖꯤꯜꯂꯤ।

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Kamu jangan keluar dari pintu Khemah Pertemuan selama tujuh hari, sehingga genap hari-hari pentahbisanmu; kerana selama tujuh hari Dia akan mentahbiskan kamu. Imamat 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Hari yang kedelapan adalah lambang bagi yang kedelapan, yaitu yang berasal dari ketujuh; lambang Laodikia yang berubah menjadi Filadelfia; lambang delapan jiwa di dalam bahtera Nuh; lambang hari kedelapan penyunatan; dan hari kedelapan kebangkitan. Hari itu adalah hukum hari Minggu, ketika luka mematikan kepausan disembuhkan, dan karena itu, setelah dibangkitkan kembali, ia menjadi yang kedelapan, yaitu yang berasal dari ketujuh.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Moses nda’ngonilingi, lou loulou mayam makhet va Aron hle a fapa-te, leh Israel upa-te. Leviticus 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Di hari yang kedelapan, para imam mulai melayani, tetapi anak-anak Harun mempersembahkan “api biasa.” Kaum Advent mengeklaim bahwa merekalah bait Tuhan, dan Sister White mengenali klaim itu sebagai api biasa. Bukan saja itu adalah suatu dusta, melainkan juga api biasa, yang dikontraskan dengan api kudus. Api kudus adalah pekabaran Seruan Tengah Malam, dan api biasa adalah pekabaran damai dan aman yang palsu, yang akan menjadi pekabaran terakhir yang diberitakan oleh anjing-anjing bisu yang menolak untuk menggonggong dan memberikan pekabaran amaran. Dalam pasal sembilan, Harun mempersembahkan korban, dan api turun dari langit serta menghanguskan korban itu. Kemudian dua anaknya yang jahat mempersembahkan api biasa, dan api Allah menghanguskan mereka.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> ហើយអើរ៉ុនបានលើកដៃរបស់គាត់ទៅកាន់ប្រជាជន ហើយប្រទានពរ​ដល់ពួកគេ រួចក៏ចុះមកពីការថ្វាយយញ្ញបូជាសម្រាប់បាប និងយញ្ញបូជាដុតទាំងមូល និងយញ្ញបូជាមេត្រី។ ហើយម៉ូសេ និងអើរ៉ុនបានចូលទៅក្នុងត្រសាលនៃក្រុមជំនុំ ហើយបានចេញមកវិញ ហើយប្រទានពរ​ដល់ប្រជាជន៖ ហើយសិរីល្អនៃព្រះអម្ចាស់បានលេចមកដល់ប្រជាជនទាំងអស់។ ហើយមានភ្លើងមួយចេញមកពីចំពោះព្រះអម្ចាស់ ហើយបានឆាបឆេះយញ្ញបូជាដុតទាំងមូល និងខ្លាញ់នៅលើអាសនៈ៖ កាលណាប្រជាជនទាំងអស់បានឃើញ នោះពួកគេក៏ស្រែកឡើង ហើយក្រាបមុខចុះដល់ដី។ រីឯណាដាប់ និងអាប៊ីហ៊ូវ ជាកូនប្រុសរបស់អើរ៉ុន ម្នាក់ៗបានយកថូដុតក្រអូបរបស់ខ្លួន ដាក់ភ្លើងនៅក្នុងនោះ ហើយដាក់ក្រអូបនៅលើនោះ ហើយបានថ្វាយភ្លើងចម្លែកនៅចំពោះព្រះអម្ចាស់ ជាភ្លើងដែលទ្រង់មិនបានបង្គាប់ដល់ពួកគេឡើយ។ ហើយមានភ្លើងមួយចេញមកពីព្រះអម្ចាស់ ហើយបានលេបត្របាក់ពួកគេ ហើយពួកគេក៏ស្លាប់នៅចំពោះព្រះអម្ចាស់។ លេវីវិន័យ ៩៖២២–១០៖២។

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Orang-orang di Battle Creek ialah Sanhedrin moden yang menaruh kepercayaan pada struktur gereja mereka melebihi pekabaran Saksi yang Benar kepada Laodikia. Saksi yang Benar kepada Laodikia ialah Kristus, dan Dia tidak pernah berubah, dan Dia sentiasa menggunakan orang-orang pilihan-Nya sendiri untuk menyampaikan pekabaran itu kepada suatu umat yang sedang memperlihatkan ciri-ciri Laodikia. Tidak ada sesuatu pun yang baru di bawah matahari.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Hyɛno na ɔpaw Mose, a Onyankopɔn nko ara na ɔtetee no mfe aduanan, sɛnea wɔtetee Yesu ne ne busuani Yohane nso no. Ɔpaw Mose, Kristo ne Yohane sɛ wɔn a wɔtetee wɔn wɔ nhomasua nhyehyɛe a wɔagye atom no akyi no ho nhwɛso. Nasaret gyina hɔ ma obi a wɔapaw no ho sɛnkyerɛnne, sɛnea na upstarts foforo no te; Jones ne Waggoner wɔ 1888 Minneapolis atuatew no mu no. Nasaret gyina hɔ ma onipa a wɔapaw no frɛ ne ne ho so ahyɛnna, nanso onipa a wɔapaw no yɛ kurow bi a wɔbu no animtiaa no ɔman muni.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Natanael pun berkata kepadanya, “Mungkinkah sesuatu yang baik datang dari Nazaret?” Filipus berkata kepadanya, “Marilah dan lihat.” Yohanes 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Lidila tse di kokomogang tsa Jesaya 28, di emetse bao ba tswang Nasaretha. Morago ga go tlhamiwa semmuso ga molaetsa wa Miller ka 1831, molaetsa o ne wa newa maatla ka tiragalo ya go diragadiwa ga boporofeti jwa tatlhego ya bobedi, jo bo neng bo tshwantsha go diragadiwa ga boporofeti jwa tatlhego ya boraro ka 9/11. Re tla sekaseka boporofeti jwa boraro jwa ga Mesia mo setlhogong se se latelang.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Hararo heqea mabapi le go swa ga ofisi ya Review, ke ne ke le mo botlhokong jo mafoko a ka se bo tlhaloseng. Ke ne ke sa kgone go robala. Ke ne ka tsamaya mo phaposing, ke rapela Modimo gore a utlwele batho ba Gagwe botlhoko. Foo ga lebega jaaka e kete ke ne ke le mo ofising ya Review le banna ba ba okametseng setheo seo. Ke ne ke leka go bua le bone, mme ka tsela eo ke ba thuse. Mongwe yo o nang le taolo a ema a re, ‘Lo re, Tempele ya Morena, tempele ya Morena re yone; ka jalo, re na le taolo ya go dira selo seno le selo sele le selo sengwe gape. Mme lefoko la Modimo le thibela dilo tse dintsi tse lo akanyang go di dira.’ Mo go tleng ga Gagwe ga ntlha, Keresete o ne a itshekisa Tempele. Pele ga go tla ga Gagwe ga bobedi O tla boa a itshekisa tempele gape. O ne a le teng a itshekisa tempele. Ka ntlha yang? Ka gonne tiro ya kgwebo e ne e tsentswe mo go yone, mme Modimo o ne a lebetse. Ka go akgofa fano le go akgofa fale le go akgofa golo gongwe, go ne go se na nako ya go akanya ka legodimo. Melaometheo ya molao wa Modimo e ne ya tlhagisiwa, mme ka utlwa potso e bodiwa, ‘Ke bokae jwa molao jo lo bo ikobetseng?’ Foo ga buiwa lefoko la re, ‘Modimo o tla itshekisa a bo a itshekatsheke tempele ya Gagwe mo kgakalalong ya Gagwe.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “신은 밤의 환상 가운데 내가 불의 검이 배틀크리크 위에 드리워져 있는 것을 보았다.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Saderek-saderek, Allah bersungguh-sungguh dengan kita. Saya hendak memberitahukan kepada kamu bahwa jika, setelah amaran yang diberikan dalam kebakaran-kebakaran ini, para pemimpin umat kita terus sahaja, sebagaimana yang telah mereka lakukan pada masa lalu, meninggikan diri mereka sendiri, Allah seterusnya akan mengambil tubuh-tubuh itu. Sesungguhnya, demi Dia yang hidup, Dia akan berbicara kepada mereka dalam bahasa yang tidak mungkin gagal mereka fahami.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Modimo o re lebeletše go bona ge e ba re tla ikokobetša pele ga Gagwe bjalo ka bana ba bannyane. Ke bolela mantšu a bjale gore re tle go Yena ka boikokobetšo le go itshola, gomme re lemoge seo A se nyakago go rena.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Хәзерге вакыт өчен хәбәр болай түгел: ‘Без — Раббының гыйбадәтханәсе, Раббының гыйбадәтханәсе, Раббының гыйбадәтханәсе’. Раббы кемнәрне хөрмәткә лаек савытлар итеп кабул итә? — Мәсих белән хезмәттәшлек итүчеләрне; хакыйкатькә ышанучыларны, хакыйкать буенча яшәүчеләрне, хакыйкатьне аның барлык яклары белән игълан итүчеләрне.” Review and Herald, October 22, 1903.

> “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.

> “Ini bukan perkataan Sister White, melainkan perkataan Tuhan, dan utusan-Nya telah memberikannya kepadaku untuk kusampaikan kepadamu. Allah memanggil kamu supaya tidak lagi bekerja berlawanan dengan Dia. Banyak petunjuk telah diberikan mengenai orang-orang yang mengaku dirinya Kristen, padahal mereka sedang menyatakan sifat-sifat Iblis, menentang dalam roh, perkataan, dan perbuatan kemajuan kebenaran, dan dengan pasti mengikuti jalan ke mana Iblis sedang memimpin mereka. Dalam kekerasan hati mereka, mereka telah merampas wewenang yang sama sekali bukan milik mereka, dan yang tidak seharusnya mereka jalankan. Demikianlah firman Sang Guru Agung, ‘Aku akan membalikkan, membalikkan, membalikkan.’ Orang-orang berkata di Battle Creek, ‘Bait TUHAN, bait TUHAN adalah kami,’ tetapi mereka sedang menggunakan api biasa. Hati mereka tidak dilembutkan dan ditaklukkan oleh kasih karunia Allah.” Manuscript Releases, volume 13, 222.

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