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

Buku ya Yoeli na Kanisa la Waadventista Wasabato wa Laodikia - Nambari Ishirini na Mbili

Number Twenty-Two

លេខ​ម្ភៃ​ពីរ

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Kami telah berada di pertengahan empat rujukan kepada Israel purba, sebagai generasi “ular beludak” dalam artikel sebelumnya. Dalam Injil Matius, baik Yohanes mahupun Yesus menandai orang Farisi dan Saduki sebagai generasi ular beludak. Yohanes melambangkan permulaan suatu proses pengujian yang dikenal pasti ketika ia mengajarkan bahawa Yesus, yang akan datang sesudahnya, akan benar-benar membersihkan tempat pengirikan-Nya. Yesus menambahkan kepada proses pengujian yang dinyatakan oleh Yohanes itu, dengan memasukkan proses penghakiman, ketika Ia merujuk kepada ratu Syeba dan Niniwe. Penghakiman berlangsung pada generasi keempat, dan satu golongan dalam penghakiman itu menyatakan dirinya sebagai ular, kerana bapa mereka ialah Iblis. Yesus menambahkan persoalan tentang generasi keempat yang mencari suatu tanda, padahal tanda itu nyata di hadapan mata.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

མད་ཐེའུ་ལེའུ་ཉེར་གསུམ་པར་ཕཱ་རི་སཱི་པ་དང་སད་དུ་ཀཱི་པ་ཚོའི་སྟེང་གི་“འཇིགས་སྣང་གི་སྨོན་མིན་རྣམས་” བསྟན་ཡོད་ལ། ཚོད་ལྟ་དང་ཁྲིམས་གཅོད་ཀྱི་རིམ་པ་ཡང་མཐའ་མའི་མི་རབས་དང་སླར་ཡང་སྦྲེལ་ཡོད། ལེའུ་ཉེར་གཉིས་པས་ལེའུ་ཉེར་གསུམ་པའི་འཇིགས་སྣང་གི་སྨོན་མིན་རྣམས་ཀྱི་གནས་སྟངས་སྔོན་དུ་བཤམས་པར་བྱེད།

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

> BaseFarisi ba ne ba sa ntse ba phuthehile hammoho, Jesu a ba botsa, a re: Le nahana’ng ka Kreste? Ke mora oa mang?

> They say unto him, The Son of David.

> ಬೆ ಎಂ, ದಾವೀದನ ಪುತ್ರನು.

> 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, bagaimanakah Daud oleh Roh memanggil Dia Tuhan, ketika berkata: Tuhan telah berfirman kepada Tuanku: Duduklah di sebelah kanan-Ku, sampai Kubuat musuh-musuh-Mu menjadi tumpuan kaki-Mu? Jadi, jika Daud memanggil Dia Tuhan, bagaimana mungkin Ia 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.

> Maka tian’oloi om lerni nahi pakhat chanchin ta’nba inî la loih hi, khatvei mah inla ni atang khân amah zâwt tum ngam ta lo. Matthaia 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Ja lurt ngarlepna ionpaba lawmna amsüng, Jisu chapang mungsü ka achiba rangdangchi nung angwoe ponganing meyok. Verse thirteen-o, sari Heaven kinüng lurt singsakba tazüia woe. Heaven kinüng lurt rangkim nung latter rain swrwi ok. Angwoe chi parokna, “mi tuta lurt lapok thei lo” ti lurt lapokba aro “mi tuta lurt khar thei lo” ti lurt kharba nung profes sakra miho jagi. Vision nung, Sister White-na Christ Most Holy Place-o zui lo miho an ngenna empty holy place-o haiha meyok; akhuna Satan-na Christ ama ang pretent sakra, item kim dangchí OK angti an ringot dak. Nanga holy place lapok dang, Most Holy Place khar dak.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “စွာများသောသူတို့သည် ယုဒလူတို့က ခရစ်တော်ကို ငြင်းပယ်၍ ကားတိုင်ပေါ်၌ သတ်ဖြတ်ခဲ့သည့် အပြုအမူလမ်းစဉ်ကို ကြောက်မက်ဖွယ်ဖြင့် ကြည့်ရှုကြ၏။ ကိုယ်တော်ခံရသော အရှက်ရဖွယ် ညှဉ်းပန်းနှိပ်စက်ခြင်း၏ သမိုင်းကို ဖတ်ရှုသောအခါ၊ သူတို့သည် ကိုယ်တော်ကို ချစ်ကြသည်ဟု ထင်မှတ်ကြပြီး၊ ပေတရုကဲ့သို့ ကိုယ်တော်ကို ငြင်းပယ်မည်မဟုတ်၊ သို့မဟုတ် ယုဒလူတို့ကဲ့သို့ ကိုယ်တော်ကို ကားတိုင်ပေါ်၌ သတ်ဖြတ်မည်မဟုတ်ဟု ယူဆကြ၏။ သို့သော် လူအပေါင်းတို့၏ စိတ်နှလုံးကို ဖတ်ရှုတော်မူသော ဘုရားသခင်သည် သူတို့က ယေရှုအပေါ် မိမိတို့၌ ရှိသည်ဟု ဆိုကြသော ထိုချစ်ခြင်းမေတ္တာကို စမ်းသပ်တော်မူခဲ့သည်။ ပထမကောင်းကင်တမန်၏ သတင်းစကားကို လက်ခံကြိုဆိုခြင်းကို ကောင်းကင်တစ်လုံးလုံးက အလွန်နက်ရှိုင်းသော စိတ်ဝင်စားမှုဖြင့် စောင့်ကြည့်နေခဲ့သည်။ သို့သော် ယေရှုကို ချစ်ကြသည်ဟု ဝန်ခံသူ အများအပြား၊ ကားတိုင်အကြောင်း ပုံပြင်ကို ဖတ်ရှုသောအခါ မျက်ရည်ကျသူများပင်လျှင်၊ ကိုယ်တော်ကြွလာခြင်း၏ သတင်းကောင်းကို လှောင်ပြောင်ရှုတ်ချကြ၏။ ထိုသတင်းစကားကို ဝမ်းမြောက်ခြင်းဖြင့် လက်ခံရယူမည့်အစား၊ ၎င်းသည် လှည့်စားမှုတစ်ခုသာဖြစ်သည်ဟု ကြေညာကြ၏။ ကိုယ်တော်၏ ပေါ်ထွန်းလာခြင်းကို ချစ်မြတ်နိုးသူတို့ကို သူတို့ မုန်းတီးကြပြီး၊ အသင်းတော်များထဲမှ ထုတ်ပယ်ကြ၏။ ပထမသတင်းစကားကို ငြင်းပယ်ခဲ့သူများသည် ဒုတိယသတင်းစကားမှလည်း အကျိုးမခံစားနိုင်ကြ; ထို့အတူ သူတို့အား ယေရှုနှင့်အတူ ယုံကြည်ခြင်းအားဖြင့် ကောင်းကင်ဗိမာန်တော်၏ အလွန်သန့်ရှင်းရာဌာနထဲသို့ ဝင်ရောက်ရန် ပြင်ဆင်ပေးရမည့် သန်းခေါင်ယံကြွေးကြော်သံမှလည်း အကျိုးမခံစားနိုင်ကြ။ ယခင် သတင်းစကားနှစ်ခုကို ငြင်းပယ်ခဲ့ခြင်းကြောင့်၊ သူတို့သည် မိမိတို့၏ နားလည်ခြင်းကို အလွန်မှောင်မိုက်စေခဲ့ကြသဖြင့်၊ အလွန်သန့်ရှင်းရာဌာနထဲသို့ ဝင်ရောက်ရာလမ်းကို ပြသသော တတိယကောင်းကင်တမန်၏ သတင်းစကား၌ ရှိသော အလင်းကို မမြင်နိုင်ကြတော့။ ယုဒလူတို့က ယေရှုကို ကားတိုင်ပေါ်၌ သတ်ခဲ့သကဲ့သို့ပင်၊ အမည်ခံ အသင်းတော်များသည် ဤသတင်းစကားများကို ကားတိုင်ပေါ်၌ သတ်ခဲ့ကြသည်ကို ငါမြင်ရ၏။ ထို့ကြောင့် သူတို့သည် အလွန်သန့်ရှင်းရာဌာနသို့ သွားရာလမ်းကို မသိကြ၊ ထိုအရပ်၌ရှိသော ယေရှု၏ ကြားဝင်ဖျန်ဖြေတောင်းဆိုခြင်းမှလည်း အကျိုးမခံစားနိုင်ကြ။ အကျိုးမရှိသော ယဇ်များကို ပူဇော်ခဲ့သော ယုဒလူတို့ကဲ့သို့၊ သူတို့သည်လည်း ယေရှု ထွက်ခွာသွားခဲ့ပြီးဖြစ်သော အခန်းတော်သို့ မိမိတို့၏ အကျိုးမရှိသော ဆုတောင်းချက်များကို တင်လှူကြ၏။ လှည့်စားမှုကြောင့် နှစ်သက်ဝမ်းမြောက်နေသော စာတန်သည် ဘာသာရေးဆန်သော သဘောသဏ္ဌာန်ကို ခံယူလျက်၊ ဤခရစ်ယာန်ဟု ဝန်ခံသူတို့၏ စိတ်များကို မိမိထံသို့ ဦးတည်စေပြီး၊ မိမိ၏ တန်ခိုး၊ နိမိတ်လက္ခဏာများ၊ မုသားအံ့ဖွယ်များဖြင့် အလုပ်လုပ်လျက်၊ သူတို့ကို မိမိ၏ ထောင်ချောက်အတွင်း အတည်တကျ ချုပ်နှောင်ထား၏။” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Ayat empat belas ialah satu celaka kerana menelan rumah janda-janda dan berdoa panjang-panjang. Celaka pada ayat lima belas adalah kerana menjadikan mualaf mereka dua kali ganda lebih menjadi anak-anak neraka daripada diri mereka sendiri. Ayat enam belas hingga dua puluh dua, orang-orang fasik itu bersumpah demi Bait Suci.

> “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.

> “Bano siak hata ni Sister White, hape hata ni Tuhan do, jala suruanna nunga mangalehon i tu ahu asa hupasahat tu hamu. Dijou Tuhan hamu asa unang be marhobas maralo tu Ibana. Godang pandidion nunga dilehon taringot tu angka jolma na mangangku dirina Kristen, alai na patuduhon sifat ni Satanas, maralo maradophon di tondi, hata, dohot pambahenan tu hamajuon ni hasintongan, jala tutu mangihuthon dalan na pinimpin ni Satanas tu nasida. Di bagasan kateaan ni roha nasida, nasida nunga manggenggam huaso na so adong sadia pe bagianna tu nasida, jala na ingkon so naeng diparjalahi nasida. Didok Guru na balga i, ‘Ahu naeng manggulingkon, manggulingkon, manggulingkon.’ Angka jolma didok di Battle Creek, ‘Bait ni Tuhan, Bait ni Tuhan do hami,’ alai api na biasa do na dihaporus nasida. Roha nasida so dipalambok jala so ditaluhon marhite asi ni roha ni Debata.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Dalam ayat dua puluh tiga dan dua puluh empat, celaka itu ditujukan kepada pengabaian terhadap keadilan, belas kasihan, dan kesetiaan. Ayat dua puluh lima dan dua puluh enam berbicara tentang kepura-puraan membersihkan bagian luar cawan, tetapi bukan bagian dalamnya.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘याक् अनमाक्हु सवभान्डायि गिद्रानो खजाना थिबा,’ हना प्रेरेतआय अघि नेबाय, ‘जेनना शक्तियाः महिमा परमेश्वरयाः हो, आर आमाक् नोह.’ परमेश्वर आपनाः सत्य पापरहित स्वर्गदूतको दोहोरा घोषणा करा सक्थे, किन्तु एना उहाँयाः योजना नोह. उहाँ मानवजाती, दुर्बलतायि घेराइएका मनुख्को, आपनाः अभिप्रायक्को पूरा करबार साधन रूपमा चुनाऽय. से अमूल्य खजाना माटियाः भान्डायि राखल जाय. मनुख्को माध्यमे उहाँयाः आशिष् संसारक् पहुँचा देल जाय. ओनाको द्वारा पापयाः अन्धकारभितर उहाँयाः महिमा प्रकाशित होल जाय.” Acts of the Apostles, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Kemudian ayat dua puluh tujuh dan dua puluh delapan mengenal pasti orang fasik sebagai kubur yang diputihkan, yang berkaitan dengan Sebna dalam Yesaya fasal dua puluh dua, di mana Sebna sedang meninggikan diri dalam kubur indah yang sedang dibuatnya, tetapi tidak akan pernah berada di dalamnya, kerana Allah akan mencampakkannya keluar dari mulut-Nya ke suatu padang yang jauh. Padang yang jauh itu dilambangkan oleh kubur nabi pendusta dari Betel yang menyebabkan nabi yang tidak taat dikuburkan dalam kubur yang sama. Kemudian celaka yang kelapan berkata:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Celakalah kamu, ahli-ahli Taurat dan orang-orang Farisi, hai orang-orang munafik! Sebab kamu membangun makam para nabi dan menghiasi kuburan orang-orang benar, lalu berkata: Jika kami hidup pada zaman nenek moyang kami, niscaya kami tidak akan ikut mengambil bagian bersama mereka dalam darah para nabi. Sebab itu kamu menjadi saksi terhadap dirimu sendiri, bahwa kamulah anak-anak dari mereka yang membunuh para nabi. Karena itu genapkanlah ukuran nenek moyangmu.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Bina no dinoga, bina no losok lo kiten, uwo omukuna kumangala osongwa y’gehena?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Sebab itu, lihatlah, Aku mengutus kepadamu nabi-nabi, orang-orang bijaksana, dan ahli-ahli Taurat; dan sebagian dari mereka akan kamu bunuh dan salibkan; dan sebagian dari mereka akan kamu cambuk di rumah-rumah ibadatmu, dan kamu aniaya dari kota ke kota; supaya atas kamu datang seluruh darah orang benar yang tertumpah di atas bumi, mulai dari darah Habel yang benar sampai kepada darah Zakharia anak Barakhia, yang kamu bunuh di antara Bait Suci dan mezbah.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Ka nnete ke a lo raya, dilo tsotlhe tse di tla wela mo kokomaneng e. Mathaio 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Ular-ular, yaitu angkatan keturunan ular beludak, sedang dihakimi dalam bagian itu. Dalam bagian tersebut, penghakiman itu tidak didasarkan pada kesaksian ratu Syeba dan Niniwe, melainkan oleh darah Habel sampai Zakharia. Angkatan keempat, yaitu mereka yang adalah ular beludak, dihakimi oleh dua saksi dari sejarah lahiriah Israel kuno dan dua saksi dari sejarah batiniah Israel kuno. Lukas pasal tiga adalah yang terakhir dari empat rujukan kepada ular beludak dari angkatan keempat dan terakhir, dan itu semata-mata merupakan paralel dengan Matius pasal tiga. Empat rujukan yang menunjukkan bahwa selama penghakiman terakhir atas rumah Allah, pada masa angkatan keempat, satu golongan akan menyatakan tabiat mereka sebagai putra-putri Iblis, dan golongan yang lain sebagai putra-putri Allah. Proses pengujian yang memulai pemisahan itu dimulai ketika utusan yang mempersiapkan jalan bagi Utusan Perjanjian meninggikan suaranya di padang gurun.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

Mwa ke mangwalo a a boitshepo, maina ga se matshwao fela, mme ke diporofeto tse di sebiditsweng ka bonya—dipina tsa bobedi tse di opelwang ka fa tlase ga bokantle jwa hisetori, di senola pelo ya topollo. Fa bokao jwa ditlogolwana go tswa go Atamo go ya go Noa bo rulaganngwa go nna polelo, bo tsala molaetsa o o dumalanang le hisetori e e emelwang ke losika leo. Adamo le raya “motho,” mme Sethe le raya “yo o tlhomilweng.” Enoshe le raya “yo o swang” (yo o laolwang ke loso), mme Kenane le raya “bohutsana.” Ka “thoriso/tshegofatso ya Modimo” (Mahalalele), Legodimo le ne le tla “fologa” (Jarede). Legodimo le ne la fologa jaaka “yo o neetsweng kgotsa yo o tloditsweng” (Enoke), yo o neng a itsise molaetsa wa katlholo ka morwawe Methusela (“fa a swa, go tla romelwa”). Loso lwa gagwe lo ne lo tla nna setlhoa sa go tshololwa mo go “maatla” ga Mowa o o Boitshepo, mo go emelwang ke Lameke (mowa wa phefo) a kopana le Methusela jaaka Kgoeletso ya Bosigogare e ne ya kopana le moengele wa bobedi. Methusela e ne e le moengele wa bobedi mme Lameke e le Kgoeletso ya Bosigogare e e neng ya fitlha kwa setlhoeng kwa morwaleng wa ga Noa.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Bila diperas lagi, nama-nama itu menyatakan: “Manusia telah ditetapkan fana, tunduk kepada dukacita dan maut, sebagai akibat dari Adam yang pertama; tetapi melalui berkat Allah, Kristus mengabdikan diri-Nya untuk turun, memberitakan penghakiman melalui kematian-Nya di salib, yang kemudian diikuti oleh pencurahan Roh Kudus yang penuh kuasa.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Mabitso a lesome a akaretsa molaetsa wa Evangedi ha a ntse a sala morao histori ya lefatshe ho tloha popong ho isa puleng ya morao, a qetella ka ho Tla ha Bobedi. Tšoantšetso ena, e patilweng mabitsong, e fumana se bapisanang le yona ho Tshenolo. Genese e hlahisa leloko la alfa, mme ba 144 000 ba Tshenolo 7 ba hlahisa phethahatso ya omega masalleng a tiisitsweng.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Yuda bermaksud “pujian,” Ruben bermaksud “lihatlah, seorang anak lelaki,” Gad bermaksud “nasib baik/pasukan,” Asyer bermaksud “bahagia/diberkati,” dan Naftali bermaksud “pergumulan.” Manasye bermaksud “menyebabkan lupa,” Simeon bermaksud “pendengaran,” Lewi bermaksud “dipersatukan/diikat,” Isakhar bermaksud “upah,” Zebulon bermaksud “kehormatan/tempat kediaman,” Yusuf bermaksud “pertambahan,” dan Benyamin bermaksud “anak tangan kanan.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Ba ba latelang Tau ya lotso lwa Juda ke bana ba Modimo, ba segofaditswe ka masego a matle fa ba feta mo tsamaong ya teko ya go kgaratlhela le Modimo jaaka Jakobe a dirile. Ka kgaratlho eno, dibe tsa bone di a lebalwa mo tsamaong ya boitshepiso e e tlhagisiwang ke go utlwa Lefoko la Modimo, e leng se se ba ngaparetsang mo go Keresete mo kamanong ya kgolagano. Tuelo ya bone ke go aga ka seriti le Keresete mo setulong sa Gagwe sa bogosi, ba ntse mo mafelong a selegodimo fa Modimo a ba dirisa go atisa bogosi jwa Gagwe—ba bitsa bontsi jo bogolo go tswa mo Babelona jaaka bana ba seatla sa Gagwe sa moja.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Enam anak laki-laki Leah ialah Ruben, Yehuda, Simeon, Lewi, Isakhar, dan Zebulon. Hamba perempuannya, Zilpa, yang namanya berarti “tetesan yang harum,” mempunyai dua anak laki-laki—Gad dan Asyer. Dua anak laki-laki Rahel ialah Yusuf dan Benyamin. Bilha, hamba perempuan Rahel, berarti “pemalu atau penakut,” dan anak-anak laki-lakinya ialah Dan dan Naftali. Secara profetis, silsilah di sini menyajikan beberapa garis pemikiran untuk dipertimbangkan. Berbeda dengan alfa dan sepuluh generasi dalam Kejadian pasal lima, omega mempunyai dua belas keturunan, dengan variabel-variabel profetisnya yang khas. Dalam kelompok seratus empat puluh empat ribu itu, Dan tidak disebutkan dan Manasye menggantikan saudaranya, Efraim.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

ဣကဗျာ၏ အာလဖာ မျိုးရိုးစဉ်သည် ဗျာဒိတ်ကျမ်း၏ အိုမေဂါ မျိုးရိုးစဉ်နှင့် ကိုက်ညီလျက်ရှိ၏။ အကြောင်းမှာ ဣကဗျာသည် ကယ်တင်ခြင်း၌ ခရစ်တော်၏ ဘုရားသခင်ဆိုင်ရာ အမှုတော်ကို ဖော်ပြသကဲ့သို့၊ ဗျာဒိတ်ကျမ်းသည်လည်း ထိုအာလဖာ ပရောဖက်ပြုချက်၏ အိုမေဂါ ပြည့်စုံခြင်းအတွင်း၌၊ အာလဖာ ပရောဖက်ပြုချက်၌ တင်ပြထားသော ကတိတော်နှင့် ပရောဖက်ပြုချက်ကို စုံလင်စွာ ပြည့်စုံစေသော သူတို့ကို ဖော်ပြသောကြောင့် ဖြစ်၏။

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Mokgwa wa mela ye mebedi gantši o dirwa ke baithutaditumelo, eupša ga se wa ka wa dirwa ka pono ya mokgwa wa “mothalo godimo ga mothalo.” Meloko ye mebedi ya tswalo ka go Genesi le Kutollo e nea dihlatse tše pedi tša gore Modimo o bolela boemong bja bobedi. Polelo e nngwe ke bohlatse bjo bo ngwadilwego bjalo ka ge bo ngwadilwe, gomme mothalo wa bobedi ka gare ga bohlatse bjoo o bewa pele boemong bja seswantšho. Gantši baithutaditumelo ga ba tswele pele go feta ditemogo tša godimo feela mabapi le molaetša wo o fetišwago ka ditlhalošo tša maina ka go Genesi le Kutollo. Ba swara seo ba se bonago bjalo ka selo sa boikgethelo, seo se bolelago kudu ka bohlale bja bona bja setho, bjalo ka ge go bonagala ka bokgoni bja bona bja boikgogomošo bja go bona seswantšho ka gare ga ditlhalošo tša maina. Ga ba ke ba bona molaetša wo o beilwego pele ka go barwa ba lesome le metšo e mebedi ba Ishmaele. Ga ba bone ka mo go nepagetšego meloko ya tswalo ya Jesu ka go Mateo le Luka. Ga ba bone meloko ya tswalo ya dikgoši tše šupa tša mafelelo tša Juda, le dikgoši tše šupa tša mafelelo tša Israele, goba dikgoši tše šupa tša mathomo tša Juda goba dikgoši tše šupa tša mathomo tša Israele.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

ကောင်းကင်တော်မူသောအခါ သူတို့သည် မမြင်ကြဟု ကျွန်ုပ်ဆိုသည့်အရာမှာ၊ သင်သည် Google တွင် ဤမျိုးရိုးစဉ်ဆက်များနှင့်ပတ်သက်သော သွန်သင်ချက်များ ရှိသလားဟု မေးလျှင်၊ ကမ္ဘာဦးကျမ်းရှိ အာဒံမှ နောအထိအတွက် “ရှိသည်” ဟုလည်းကောင်း၊ တစ်သိန်းလေးသောင်းလေးထောင်အတွက် “ရှိသည်” ဟုလည်းကောင်း အဖြေပြန်လိမ့်မည်။ သို့ရာတွင် ကမ္ဘာဦးကျမ်း အခန်း ၁၁ တွင်ပါသော အာဗြံ၏ ဆယ်ဆက်မြောက်သားစဉ်ကို ဤသဘောဖြင့် သူတို့ သက်ဆိုင်စွာ အသုံးချကြသလော။ မဟုတ်ပါ။ ကာဣန်၏ မျိုးရိုးစဉ်ဆက်နှင့် ရှေ့သ၏ မျိုးရိုးစဉ်ဆက်ကို သူတို့ အသုံးချကြသလော။ အသုံးချကြသည်၊ သို့သော် အမှန်တကယ် အနက်အဓိပ္ပာယ်နှင့် အလွန်ဝေးကွာသဖြင့်၊ အခြားအကြောင်းအရာတစ်ခုကို ပြောနေသကဲ့သို့ ဖြစ်နေသည်။ မဿဲနှင့် လုကာတွင်ပါသော ခရစ်တော်၏ မျိုးရိုးစဉ်ဆက်များကိုလည်း သူတို့ သေချာပေါက် ဆွေးနွေးကြမည်ဖြစ်သော်လည်း၊ ထပ်မံ၍ပင် အလွန်အမင်း လွဲချော်နေကြပြန်သည်။ အဘယ်ကြောင့် ထိုအရာသည် အရေးကြီးသနည်းဟု သင် မေးပါလိမ့်မည်။ အကြောင်းမှာ ကျွန်ုပ်သည် ဤပရောဖက်ပြုဆိုင်ရာ မျိုးရိုးစဉ်ဆက်လိုင်းများ၏ အနှစ်ချုပ်ခြုံငုံသုံးသပ်ချက်ကို တင်ပြရန် ရည်ရွယ်ထားပြီး၊ အစကတည်းက ရှင်းလင်းစွာ ဆိုလိုသည်မှာ၊ ကျွန်ုပ်သည် သမ္မာကျမ်းစာပရောဖက်ပြုခြင်း၏ သင်္ကေတအဖြစ် စတုတ္ထမျိုးဆက်၏ အရေးပါမှုကို ဖော်ထုတ်ရန် ကြိုးပမ်းနေသည်ဟု ဖြစ်သည်။ ဤမျိုးရိုးစဉ်ဆက်များ၏ ခြုံငုံသုံးသပ်ချက်သည် ထိုအရာနှင့်စပ်လျဉ်း၍ အထောက်အကူပြုမည်ဖြစ်သော်လည်း၊ နောက်တွင် ဆက်လက်ဖော်ပြမည့် ဤအရာများ၏ ရိုးရှင်းသော အကျဉ်းချုပ်သာလျှင် ဤမျိုးရိုးစဉ်ဆက်လိုင်းများအကြောင်း နားလည်ရန်ရှိသမျှ အကုန်ဖြစ်သည်ဟု မည်သူမဆို ထင်မြင်လျှင်၊ ထိုအရာသည် သူ၏ဘက်မှ ပေါ့လျော့မှုတစ်ရပ် ဖြစ်လိမ့်မည်။

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Ka murin hmingthang chhinchhiahna Adam aṭanga Noah thleng zawh hnuah, Genesis bung li leh bung nga-ah hmingthang chhinchhiahna hrang hrang pahnih kan hmû a. Chû hmingthang chhinchhiahna line pahnihte chu Cain thlahte leh Seth thlahte’n an entîr a ni. Adam aṭanga Noah thleng hmingthang chhinchhiahna chu thlah sawm a entîr ang lo takin, Seth leh Cain line ve ve hian thlah pariat an sawi chhuak. Hei avâng hian, chûte chu pali hun hnih angin ngaih tûr an ni. Seth leh Cain hi thuthlung entîrtu symbol an ni a, Cain chuan Isaia bung 28 leh 29-a thihna thuthlung siamtu, chu chu tui lianin a rawn chilh ṭumah tihbo tûr thuthlung an ni tihte chu a entîr. Chûte chu an inte pasir chungah sa those an ni. Lungpui chungah sa tute erawh chuan nunna thuthlung an siam a, chû chu 1 Peter bung 2-ah Lalpa a ṭha tih an lo tem tawhte leh “thlan chhuah khawhar” an ni tihin a entîr. “Mi tam tak” chuan pasir chungah an sa a, nimahsela “mi tlemte” chauh thlan an ni.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Salasilah Cain ialah suatu kord pemberontakan dalam simfoni nama-nama, kerana nama-nama itu melambangkan kemuliaan manusia yang sia-sia, yang membawa kepada pengembaraan tanpa tujuan setelah dipukul oleh syurga. Dengan mengabaikan amaran itu, keturunan Cain mengakui suatu keilahian palsu, yang berselubungkan kuasa manusia yang penuh dendam, dilambangkan oleh seni-seni kemanusiaan, yang menempa suatu kebudayaan besi; indah, tetapi ganas, dan tandus daripada pengharapan. Pernyataan terakhir itu ialah suatu tinjauan menyeluruh tentang mesej dalam lapan generasi Cain yang diperoleh daripada nama-nama itu.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Garis keturunan Set menjawab garis keturunan Kain dengan anugerah. Dalam kelemahan insani yang telah ditetapkan bagi umat manusia, mereka yang berseru kepada Allah akan mendapati dukacita mereka diubah menjadi pujian ketika surga turun. Dengan setia menempuh jalan yang naik menuju kemuliaan, selama suatu masa pencobaan, hingga seruan “pengharapan,” membawa perhentian, melalui air-air pembebasan. Pernyataan terakhir itu merupakan ikhtisar pesan dalam delapan generasi Set yang diturunkan dari nama-nama mereka.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Lebaka la go arola meloko e robedi ka ditlhopha tse pedi tsa meloko e mene le tlhomiwa mo kgatong ya ntlha ya kgolagano, fa boporofeti jwa bokgoba kwa Egepeto bo supiwa e le dingwaga di le 400, gape le gore dingwaga di le 400 tseo di ne di tla khutla mo molokong wa bone. Fa bosupi jwa ga Paulo bo akarediwa mo boporofeting jwa kgolagano ya alpha, bo tsala dinako tse pedi tsa dingwaga di le 215, tse di neng di bopilwe ka meloko e mene mo nakong nngwe le nngwe. Meloko e robedi, mo dingwageng di le 430, e emela dinako tse pedi tsa dingwaga di le 215. Nako ya ntlha e emelwa ke Faro yo o molemo yo o neng a itse Josefa. Dingwaga di le 215 moragonyana, ga nna le Faro yo mosha, yo o neng a sa itse Josefa. Foo setlhopha se se latelang sa meloko e mene sa simologa.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Jenerasi dalapan ti dibagi sarua kana dua mangsa, anu écés dipaluruh minangka mangsana sorangan nu diwangun ku opat generasi, ngadukung panerapan dalapan generasi Kain jeung Set dina cara nu sarua. Lamun panerapan éta dilakukeun, dalapan generasi Set jadi sajajar jeung dalapan generasi Kain. Kain ngawakilan jalma réa anu narima tanda sato galak, sedengkeun Set ngawakilan jalma saeutik anu narima segel Allah. Kain téh tanda kamanusaan, jeung Set téh tanda kamanusaan nu dihijikeun jeung Kaallahan dina kontéks perjangjian Nuh, sedengkeun; garis Yusuf jeung Musa aya dina kontéks perjangjian Abram.

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. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Afei, adwuma du-baako mu no, wɔde din du a efi Sem de besi Abram so gyina hɔ ma wɔn a wɔayi wɔn afi wɔn ho no abusua ntoatoaso. Adwuma du-baako mu no yɛ Babel abantenten no ho asɛm, nanso ɛyɛ nso wɔn a wɔayi wɔn afi wɔn ho no abusua ntoatoaso, sɛnea wɔde Abraham gyina hɔ ma no. Adwuma du-baako mu no de ɔman a wɔayi no ba anim, a na wɔbɛhyɛ apam mmiɛnsa mu ne Onyankopɔn. Anamɔn a ɛto so abiɛsa, na ɛyɛ nea etwa to no, ne Isak afɔrebɔ a ɛwɔ adwuma aduonu mmienu mu no. Adwuma “du-baako” yɛ alpha mfiase no, na adwuma “aduonu mmienu” yɛ omega awiei no. Gyidi a ehia na wɔate Onyankopɔn nne wɔ din ahorow mu nkyerɛase no, nyɛ soronko koraa na gyidi a ehia na wɔate Ne nne wɔ Ne Asɛm no akontaabu mu no. Nneɛma a wobetumi de abusua ntoatoaso no ayɛ adwuma ho a anyamekyerɛfo mpagyaw mu no, ne Ismael abusua ntoatoaso no, a ɛyɛ Islam sɛnkyerɛnne no.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Mona ke maina jojom uan ro im jelā in Ishmael, ion etanier ko air etan, einwōt wōr jikuul ko air bwij ko: Nebajoth, eo nejin Ishmael eo emōttak; im Kedar, im Adbeel, im Mibsam, im Mishma, im Dumah, im Massa, Hadar, im Tema, Jetur, Naphish, im Kedemah: Rej ro in nejin Ishmael, im rej ro etanier, ion jikin kōnōn ko air, im ion air pād ko; ruoñoul juon kiōj, einwōt jikin armij ko air. Genesis 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

To koba minɔŋgɔ ya bankombo zomi na mibale oyo etandami na lolenge ya maloba moko, etángamaka boye: “Na lolenge ya esakweli bakitani ya Isimaele bazali bato ya mbuma mingi, ya loposo moindo, oyo bayebani lokola bitumba, kasi bazali na mawa na lisolo mpe na esakweli na mokolo mwa 11 sanza ya mwambe, 1840, mpe na nsima na mokolo mwa 11 sanza ya libwa, 2001. Babengami bana ya ɛsti na lisolo ya Biblia. Bauti na Arabia epai biloko ya solo kitoko ya solo malasi oyo basalelaki na misala ya esika mosantu ya Baebele ekolaka. Liloba “assassins” euti na lisolo ya Islam mpe ezali komonisa liwa oyo ememamaka na kimia. Na ntango ya Bitumba ya Ekulusu, Islam ezingaki, ezingelaki mpe etyaki Eropa ya Katolike na bokangami, kasi bopemi na bango oyo eyaki na nsima etyamaki elembo ya boyei ya kobɔndisama ya 1840 kino 1844, mpe lisusu kobanda 9/11 kino na mikakatano ya mobeko ya Lomingo. Bandimbola ya bankombo zomi na mibale ya bana mibali ya Isimaele nyonso emonisami na maloba oyo eleki na nzela ya makomi ya makasi.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Amana dzinambala khumi na ziŵiri za mzera wa Ishmaeli ziyimira khumi na zitatu, ngati muŵerengeramo Ishmaeli pa mndandandawo. Khumi na zitatu ndi nambala yophiphiritsa ya “kupanduka,” chimene Hagara anachita, chimene chinapangitsa kuti Abrahamu alole Hagara ndi Ishmaeli kuthamangitsidwa. Paulo amagwiritsa ntchito chochitika chimenecho kufotokoza kuthamangitsidwa kwa Israeli wakale monga anthu a pangano a Mulungu, pa nthawi yomweyi imene Iye anali kukhazikitsa pangano ndi mkwatibwi Wake wachikhristu.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Sebab ada tertulis, bahwa Abraham mempunyai dua orang anak laki-laki, yang seorang dari seorang hamba perempuan, dan yang seorang lagi dari seorang perempuan merdeka. Tetapi dia yang dari hamba perempuan itu diperanakkan menurut daging; sedangkan dia yang dari perempuan merdeka itu melalui janji. Semuanya ini adalah suatu kiasan: karena kedua perempuan itu melambangkan dua perjanjian; yang satu berasal dari gunung Sinai, yang melahirkan kepada perhambaan, yaitu Hagar. Sebab Hagar ini adalah gunung Sinai di tanah Arab, dan sepadan dengan Yerusalem yang sekarang ada, karena ia hidup dalam perhambaan bersama anak-anaknya. Tetapi Yerusalem yang di atas adalah merdeka, dan dialah ibu kita semua. Sebab ada tertulis, Bersukacitalah, hai engkau yang mandul, yang tidak melahirkan; berterus-teranglah dan berserulah, hai engkau yang tidak merasa sakit bersalin; karena yang ditinggalkan suaminya mempunyai jauh lebih banyak anak daripada dia yang bersuami. Maka sekarang, saudara-saudara, sama seperti Ishak, kita adalah anak-anak janji. Tetapi sama seperti pada waktu itu dia yang diperanakkan menurut daging menganiaya dia yang diperanakkan menurut Roh, demikian juga sekarang ini. Namun apakah yang dikatakan Kitab Suci? Usirlah hamba perempuan itu beserta anaknya, karena anak dari hamba perempuan itu tidak akan menjadi ahli waris bersama-sama dengan anak dari perempuan merdeka. Jadi, saudara-saudara, kita bukanlah anak-anak dari hamba perempuan, melainkan dari perempuan merdeka. Galatia 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

ఇష్మాయేలు ఇస్లాం యొక్క చిహ్నము; ఇష్మాయేలు తల్లి హాగరు మరణ నిబంధన సంఘానికి చిహ్నము. ఇస్సాకు క్రైస్తవత్వానికి చిహ్నము; శారా జీవ నిబంధన సంఘానికి చిహ్నము. ఈ కారణంగానే ఇష్మాయేలుకు పండ్రెండు కుమారులు కలిగిరి; ఎందుకనగా పండ్రెండు అనేది దేవుని నిబంధన ప్రజలకు చిహ్నము, మరియు ఇస్లాం దేవుని నిబంధన ప్రజల యొక్క నకిలీ ప్రతిరూపము.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Katika Injili kuna nasaba mbili za Kristo: moja katika Mathayo na nyingine katika Luka.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> မူကောင်း ယာကုပ်သည် မာရိ၏ ခင်ပွန်း ယောသပ်ကို မွေးဖွားစေ၏။ မာရိမှ ယေရှုကို ဖွားမြင်၏။ ထိုယေရှုကို ခရစ်တော်ဟု ခေါ်ကြ၏။ ထို့ကြောင့် အာဗြဟံမှ ဒါဝိဒ်တိုင်အောင် အဆက်အဆက်တစ်ဆယ့်လေးဆက် ရှိကြ၏။ ဒါဝိဒ်မှ ဗာဗုလုန်သို့ သိမ်းသွားခြင်းတိုင်အောင် အဆက်အဆက်တစ်ဆယ့်လေးဆက် ရှိကြ၏။ ဗာဗုလုန်သို့ သိမ်းသွားခြင်းမှ ခရစ်တော်တိုင်အောင်လည်း အဆက်အဆက်တစ်ဆယ့်လေးဆက် ရှိကြ၏။ ယေရှုခရစ်တော်၏ ဖွားမြင်ခြင်းအကြောင်းမှာ ဤသို့ဖြစ်၏။ မယ်တော် မာရိသည် ယောသပ်နှင့် စေ့စပ်ထားစဉ်၊ သူတို့မပေါင်းသင်းမီ၊ သန့်ရှင်းသောဝိညာဉ်တော်အားဖြင့် ပဋိသန္ဓေယူလျက်ရှိကြောင်း တွေ့ရ၏။ မဿဲ ၁:၁၆–၁၈။

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

ဓမ္မသစ်ကျမ်း မဿဲ၏ မျိုးရိုးစဉ်၌ တစ်ဆယ့်လေးဆက်စီပါသော ကာလသုံးပိုင်းကို ဖော်ပြထားပြီး၊ ထိုသုံးပိုင်းတို့ပေါင်းသည် လေးဆယ့်နှစ်ဆက်ရှိသော ကာလတစ်ခုကို ဖွဲ့စည်းစေသည်။ ခရစ်တော်သည် ပဋိညာဉ်သမိုင်း၌ အာလဖာဖြစ်သော မောရှေနှင့် ဆက်စပ်၍ ပဋိညာဉ်သမိုင်း၏ အိုမေဂါဖြစ်တော်မူသည်။ မောရှေက ခရစ်တော်သည် “မိမိနှင့်တူသောသူ” ဖြစ်မည်ဟု ပရောဖက်ပြုခဲ့သည်။ မောရှေ၏ အသက်တစ်ရာနှစ်ဆယ်တာဘဝ၌ လေးဆယ်နှစ်စီပါသော ကာလသုံးပိုင်း ရှိခဲ့သည်။ မောရှေ၏ အသက်တာ၌ရှိသော လေးဆယ်နှစ်စီပါသော ကာလတစ်ပိုင်းစီကို “မျဉ်းပေါ်မှာ မျဉ်းတင်၍” ချထားသည့်အခါတိုင်း၊ ကာဒေရှ်၌ အဆုံးသတ်သဖြင့်၊ ထိုကာဒေရှ်သည် ၁၈၆၃ ခုနှစ်နှင့် တနင်္ဂနွေနေ့ဥပဒေ၏ သင်္ကေတဖြစ်သည်။ ခရစ်တော်၏ ကာလသုံးပိုင်းမှာမူ ဒါဝိဒ်၌လည်းကောင်း၊ ဗာဗုလုန်သုံ့ပန်းဘဝ၌လည်းကောင်း၊ ခရစ်တော်သည် လက်ဝါးကပ်တိုင်ပေါ်၌ မိမိ၏အသွေးဖြင့် ပဋိညာဉ်ကို အတည်ပြုတော်မူခြင်း၌လည်းကောင်း အဆုံးသတ်သည်။ ဒါဝိဒ်သည် တနင်္ဂနွေနေ့ဥပဒေ၌ အောင်မြင်သောအသင်းတော်ကို မြှောက်တင်ခြင်းကို ကိုယ်စားပြုပြီး၊ ဒုတိယမျဉ်းသည် တနင်္ဂနွေနေ့ဥပဒေ၌ မိုက်မဲသော ကညာတို့ကို ဗာဗုလုန်သို့ သယ်ဆောင်သွားခြင်းကို ဖော်ထုတ်ပြသည်။ တတိယကာလသည် လက်ဝါးကပ်တိုင်၌ အဆုံးသတ်ပြီး၊ ထိုအရာသည် တစ်ဖန် တနင်္ဂနွေနေ့ဥပဒေကို ပုံဆောင်လျက်၊ ထိုအခါ ခရစ်တော်သည် အာဗြဟံ၏ ပဋိညာဉ်ကို တစ်သိန်းလေးသောင်းလေးထောင်တို့နှင့်လည်းကောင်း၊ နောဧ၏ ပဋိညာဉ်ကို လူအစုကြီးနှင့်လည်းကောင်း အတည်ပြုတော်မူသည်။

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Nini ki nga utibikine akawa imikalo ibibili iyi yatelekwa peulu pa cila cimo, cintu ca kupelelwa sana eco icinga ukumfwikwa. Imyaka yakwe Mose umwanda umo na makumi yabili yailundumana ne myaka yakwe Noa 120, kabili imyaka ya bwikashi ya kwa Kristu amakumi yane na fibili yailundumana no mulwani wa kwa Kristu ukuteka pa myeshi amakumi yane na ibili iya bufi pa cipingo ca pa Mulungu.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> LORD akasa, “Roho yangu haitashindana na mwanadamu milele, kwa kuwa yeye naye ni mwili; hata hivyo siku zake zitakuwa miaka mia na ishirini.” Mwanzo 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Bersama-sama dengan salasilah Matius, yang menekankan perjanjian Abraham, salasilah Kristus sebagaimana dikemukakan oleh Lukas menjangkau sampai kepada penciptaan, dengan demikian menegaskan perjanjian kehidupan yang telah dilanggar Adam di Eden. Salasilah Lukas bermula dengan Yesus, lalu bergerak mundur melalui salasilah-Nya sampai kepada Adam, yang dikenali sebagai anak Tuhan. Garis keturunan itu berakhir dengan Adam kedua yang sempurna, dan bermula dengan Adam pertama yang sempurna. Dari Adam pertama hingga Adam kedua dinyatakan sebagai 77 generasi.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

สกุลวงศ์ทั้งหลายในพระคัมภีร์เป็นตัวแทนของสายแห่งความจริง บัดนี้เราได้ระบุหลายสายแล้ว ซึ่งเกินพออย่างยิ่งต่อพยานที่จำเป็นสำหรับการสถาปนาความจริงหนึ่งขึ้น สายสกุลวงศ์เหล่านี้บรรจุเสียงแห่งความสำเร็จลุล่วงทางประวัติศาสตร์และคำพยากรณ์ถึงอนาคตไว้ และยังบรรจุเสียงของพัลโมนี ผู้ทรงนับสิ่งลี้ลับอันน่าอัศจรรย์ไว้ด้วย โดยที่ปริศนาเชิงตัวเลขซึ่งได้ถูกวางไว้ภายในสายเหล่านั้นได้ให้เสียงที่สอง เสียงทั้งสองนั้นย่อมได้ยินพร้อมกับอีกเสียงที่สาม คือเสียงของนักภาษาศาสตร์ผู้มหัศจรรย์ ผู้ทรงสร้างและทรงควบคุมสรรพสิ่งทั้งปวง รวมถึงนามของผู้คน สถานที่ และสรรพสิ่งต่าง ๆ ด้วย

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Apabila Yohanes berpaling untuk melihat suara di belakangnya, suara itu seperti bunyi air yang banyak, dan ketika Daniel mendapat penglihatan yang sama, suara-Nya adalah suara suatu himpunan besar. Berita lahiriah Kitab Suci, demikian juga nama-nama yang terdapat bersama berita itu, dan juga bilangan-bilangan di dalam berita itu, merupakan tiga suara dalam satu bagian. Apabila engkau mengambil satu baris dengan ketiga suara itu dan meletakkannya di atas satu baris yang sejajar, tiga suara menjadi banyak suara.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> आनि थ्रोन निफ्राय मोनसे गथ’ आलासिनो, “जोंनि इसोरखौ फोसाव, बिदिनो बिथांनि दासफोर, आरो बिथांखौ गाबहो होनायफोर, गुबुन-बांद्रायबो।” आरो आंनो गुबुन मन्दलि गोजौनि गथ’ बादि, आरो गाहाय दांनि दैनि गथ’ बादि, आरो बोलोद गुडुंगनि गथ’ बादि मोनसे गथ’ खोनासिनो, आलासिनो, “हालेलुइया: मानोना गोसो जोंनि प्रभु इसोर राजागिरि खालामगासिनो।” प्रकाशित बाख्रा 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Ib qee cov keeb kwm xeeb ntxwv uas tseem ceeb tshaj plaws muaj nyob hauv cov vajntxwv ntawm cov Yixalayees. Xya tus vajntxwv thawj ntawm cov Yixalayees, yog lub nceeg vaj qaum teb, xaus rau Ahaj, Yesebees, thiab Eliyas, yog li ntawd sawv cev rau txoj cai hnub Sunday. Txoj kab keeb kwm ntawm xya tus vajntxwv kawg ntawm cov xeem qaum teb pib ntawm txoj cai hnub Sunday thiab xaus rau thaum txoj kev sim siab ntawm tib neeg kaw, thaum Mikhaees sawv tsees hauv Daniyee 12. Xya tus vajntxwv thawj ntawm Yudas ua piv txwv txog keeb kwm txij txoj cai hnub Sunday mus txog thaum Mikhaees sawv tsees, hos xya tus vajntxwv kawg qhia txog keeb kwm uas coj mus rau txoj cai hnub Sunday. Muaj ob txoj kab keeb kwm xeeb ntxwv, ob txoj tib si muaj ib keeb kwm alpha thiab ib keeb kwm omega. Keeb kwm alpha yog lub sijhawm txij 9/11 mus txog txoj cai hnub Sunday, thiab lub sijhawm omega yog txij txoj cai hnub Sunday mus txog thaum txoj kev sim siab kaw. Xya tus vajntxwv thawj ntawm cov Yixalayees sib haum nrog xya tus vajntxwv kawg ntawm Yudas; thiab xya tus vajntxwv kawg ntawm cov Yixalayees sib haum nrog xya tus vajntxwv thawj ntawm Yudas.

We will continue in the next article.

Mo tane bošego lahla re tla tšwela pele sehlogong se se latelago.

> “Be Steadfast Unto the End

> “Berdirilah Teguh Sampai Kesudahan”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[Penoleseni 1:1, 2, di nopang.] Ombak mBolibol guminavo do moboos; suai omboi no koyonuan do minatai id tangaan omboi mongohukum do Kristus, om omboi no koyonuan sid ia. Minangkuo do Kinoingan do tokou id Anak-Nya, ia no kitai doid pinoimbuatan om doid panobuson. Ninuang do Kristus id si John, i nokovio id Pulo Patmos, ngaavi do poingkito do kabanar hiti doid nopoimbulai ngaavi sogindai, do poingkito id ia omboi no mongorikot noikot. Ompuan Jesus Kristus no pongolindung koikatan do koyonuan doid Kinoingan. Id ia no kitai nopoingkito do mongomuhau id noingoliban doid ngaavi pamagatan poingkakat do kasaysayan do tana’ iti. Inaan do Kinoingan iti no koyonuan id Kristus, om inodop do Kristus iti id si John.”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Yuhane, maru setene tii ni seese, yei yina doborre wollo ko. Dii ye shii tsitsri po wɔn ko a kɛ Yelɔwo baa wɔn ni. A yi gbɛi Mumi Yelɔwo lɛ ni, ehaa lɛ nyɛ Daniel nɛ Mumi Yelɔwo lɛ kuku shia a, bɛ ehaa lɛ.”

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> “Tunggul ajar ti deka dipadah ngagai John nya penting amat, nya alai Kristus datai ari serega kena meri iya ngagai nembiak Iya, lalu madah ngagai iya ngirum iya ngagai bala gerija. Tunggul ajar tu patut nyadi objek pengulih ati enggau pengelama doa kitai dalam pengajarka iya; laban kitai idup ba maya lebuh mensia ke nadai dibai pengajar Roh Kudus deka mawa teori ke salah. Mensia baka tu udah bediri ba endur ke tinggi, lalu sida bisi proyek ke penuh pengingin ati deka disempurnaka. Sida ngiga deka ninggika diriempu, lalu ngubah revolusi seluruh rupanya utai. Allah Taala udah meri kitai tunggul ajar ti spesel kena nyaga kitai ari orang baka tu. Iya meri pesan ngagai John ngambika nulis dalam bup nya utai ti deka nyadi ba adegan penudi dalam sejarah dunya tu.”

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Selepas berlalunya masa itu, Tuhan telah mempercayakan kepada para pengikut-Nya yang setia prinsip-prinsip kebenaran masa kini yang berharga. Prinsip-prinsip ini tidak diberikan kepada mereka yang tidak mengambil bahagian dalam penyampaian perkhabaran malaikat pertama dan kedua. Prinsip-prinsip ini diberikan kepada para pekerja yang telah mengambil bahagian dalam pekerjaan ini sejak permulaannya.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Mereka yang telah melalui pengalaman-pengalaman ini harus teguh bagaikan batu karang terhadap prinsip-prinsip yang telah menjadikan kita Orang-orang Masehi Advent Hari Ketujuh. Mereka harus menjadi sesama pekerja dengan Allah, mengikat kesaksian dan memeteraikan hukum di antara murid-murid-Nya. Mereka yang telah mengambil bagian dalam penegakan pekerjaan kita di atas suatu dasar kebenaran Alkitab, mereka yang mengenal tanda-tanda penunjuk jalan yang telah menunjukkan jalan yang benar, harus dipandang sebagai pekerja-pekerja yang bernilai paling tinggi. Mereka dapat berbicara dari pengalaman pribadi mengenai kebenaran-kebenaran yang dipercayakan kepada mereka. Orang-orang ini tidak boleh membiarkan iman mereka diubah menjadi ketidakpercayaan; mereka tidak boleh membiarkan panji malaikat ketiga diambil dari tangan mereka. Mereka harus berpegang teguh pada permulaan keyakinan mereka sampai kepada akhirnya.

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Tuhan telah menyatakan bahawa sejarah masa lampau akan diulangi apabila kita memasuki pekerjaan penutup. Setiap kebenaran yang telah dikaruniakan-Nya bagi hari-hari terakhir ini harus diberitakan kepada dunia. Setiap tiang penopang yang telah ditegakkan-Nya harus diteguhkan. Kita sekarang tidak dapat menyimpang daripada dasar yang telah ditetapkan oleh Tuhan. Kita sekarang tidak dapat memasuki sebarang organisasi baharu; kerana hal ini bererti kemurtadan daripada kebenaran.

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “ခန္ဓာကျန်းမာရေးသာသနာပြုလုပ်ငန်းသည် ဘုရားသခင်၏လူမျိုးတော်၏ အတိတ်အတွေ့အကြုံအပေါ် ယုံကြည်သူတို့၏ ယုံကြည်ခြင်းကို အားနည်းစေမည့် အရာခပ်သိမ်းမှ သန့်စင်၍ စွန့်ရှားသန့်လင်းစေရန် လိုအပ်သည်။ လှပသော ဧဒင်၊ အလွန်လှပသော ဧဒင်သည် အပြစ်တရား ဝင်ရောက်လာခြင်းအားဖြင့် ပျက်စီးနိမ့်ချခံရ၏။ ယခုမူ အစအဦးကာလ၌ ကျွန်ုပ်တို့၏လုပ်ငန်းကို တည်ထောင်ရာတွင် အခန်းကဏ္ဍတစ်ရပ် ထမ်းဆောင်ခဲ့သော လူတို့၏ အတွေ့အကြုံကို ပြန်လည်သတိပေး၍ ဖော်ပြရန် လိုအပ်လျက်ရှိသည်။”

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Dzikhathi dzin’wana hi hlaya switiviso swa rifu ra vanhu lavakulu va misava. Nkarhi wa vona wu fika hi xitshuketa, onge hi nkarhinyana. Vo tala, lava a ku ehleketiwa leswaku va hanyile kahle, va fa endzhaku ka nkhuvo, kumbe endzhaku ko andlala makungu ya vutianakanyi ya ku tlakusiwa ka vona hi voxe. Rito ra huma ri ku, ‘U hlanganyisiwile ni swikwembu swa yena swa hava; n’wi tshikeni a ri yexe.’ Leswi swi vula leswaku Hosi a ya ha n’wi rindzeri eka khombo. Rifu ra xitshuketa ra fika, kutani ntirho wa vutomi bya yena wu pfuna yini? Vutomi bya yena a byi ri ku tsandzeka. Murhi wa wa hikuva matimba lawa a ma wu seketela ma wu tshika eka gandzelo ra wona ra vugandzeri bya swikwembu swa hava.

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> “Lelaki dan perempuan tenggelam dalam pencarian akan sesuatu untuk dinikmati. Mereka menjual jiwa mereka dengan sia-sia, dan Allah menarik kembali kesabaran panjang-Nya. Mereka dibiarkan kepada pilihan mereka.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “មានមនុស្សខ្លះ ដែលខណៈពេលដែលអះអាងថាជឿសេចក្ដីពិតសម្រាប់សម័យបច្ចុប្បន្ន បានបន្ថោកសេចក្ដីជំនឿរបស់ខ្លួន ហើយបដិសេធមិនព្រមដើរក្នុងពន្លឺ។ ឥឡូវនេះ តើអ្នកណានឹងលះបង់គោលការណ៍អាត្មានិយម និងលោកិយរបស់ខ្លួនចោល? ឥឡូវនេះ តើអ្នកណានឹងខិតខំឲ្យបានយល់ដឹងអំពីតម្លៃនៃព្រលឹង? តើវាមានប្រយោជន៍អ្វីដល់មនុស្សម្នាក់ បើគាត់ទទួលបានលោកិយទាំងមូល ប៉ុន្តែបាត់បង់ព្រលឹងរបស់ខ្លួន? ឬមនុស្សម្នាក់នឹងយកអ្វីមកដូរជំនួសព្រលឹងរបស់ខ្លួន? តើអ្នកកំពុងស្រេកឃ្លាន និងស្រេកទឹកចំពោះនំបុ័ងនៃជីវិត និងទឹកនៃសេចក្ដីសង្គ្រោះឬទេ? តើអ្នកយល់ដឹងអំពីតម្លៃនៃព្រលឹងទាំងឡាយ ដែលព្រះគ្រីស្ទបានសុគតជំនួសឬទេ? តើអ្នកដែលត្រូវបានសន្មតថាជាគ្រីស្ទបរិស័ទ កំពុងរស់នៅស្របតាមការប្រកាសសេចក្ដីជំនឿរបស់ខ្លួនឬទេ? តើពួកគេមានការយល់ដឹងអំពីតម្លៃនៃព្រលឹងឬទេ? តើពួកគេកំពុងខិតខំសម្អាតព្រលឹងរបស់ខ្លួនឲ្យបរិសុទ្ធ តាមរយៈការស្តាប់បង្គាប់ចំពោះសេចក្ដីពិតឬទេ?” Manuscript Releases, volume 20, 150, 151.

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