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

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Nombor Tujuh

Number Seven

Namba Seven

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

ក្នុងអត្ថបទពីរបីដំបូង យើងបានរួមបញ្ចូលអត្ថបទដកស្រង់ពី The Desire of Ages ដែលនិយាយអំពីព្រះគ្រីស្ទទ្រង់លើកឡើងពាក្យប្រៀបប្រដូចអំពីចម្ការទំពាំងបាយជូរ ទៅកាន់ពួកយូដាដែលចេះតែជជែកដេញដោល។ ពាក្យប្រៀបប្រដូចអំពីបទចម្រៀងនៃចម្ការទំពាំងបាយជូរ ក៏ជាបទចម្រៀងរបស់ម៉ូសេ និងរបស់កូនចៀមផងដែរ ហើយអំពើវិវរណៈបានប្រាប់យើងថា “បទចម្រៀង” មួយក្នុងទំនាយ តំណាងឲ្យ “បទពិសោធន៍” មួយ។ មួយសែនបួនម៉ឺនបួនពាន់នាក់ ដើរតាមកូនចៀមទៅគ្រប់ទីកន្លែងដែលទ្រង់យាងទៅ ដូច្នេះ ពួកគេនឹងឆ្លងកាត់បទពិសោធន៍ដូចគ្នានឹងដែលព្រះគ្រីស្ទ និងម៉ូសេបានឆ្លងកាត់។ ព្រះគ្រីស្ទ ក្នុងនាមជាអូមេហ្គានៃប្រវត្តិសាស្ត្រទំនាយរបស់អ៊ីស្រាអែលបុរាណ និងម៉ូសេ ក្នុងនាមជាអាល់ហ្វានៃប្រវត្តិសាស្ត្រទំនាយរបស់អ៊ីស្រាអែលបុរាណ ទាំងពីរបានរស់នៅក្នុងសម័យស្របគ្នា នៅពេលដែលប្រជារាស្ត្រសម្ពន្ធមេត្រីមុនមួយក្រុមកំពុងត្រូវបានរំលង ហើយប្រជារាស្ត្រសម្ពន្ធមេត្រីថ្មីមួយក្រុមកំពុងត្រូវបានជ្រើសរើស។ មួយសែនបួនម៉ឺនបួនពាន់នាក់ ច្រៀងបទចម្រៀងរបស់ម៉ូសេ និងរបស់កូនចៀម ដោយឆ្លងកាត់ប្រវត្តិសាស្ត្រមួយ ដែលក្នុងនោះប្រជារាស្ត្រសម្ពន្ធមេត្រីមុនមួយក្រុមកំពុងត្រូវបានរំលង ខណៈដែលព្រះអម្ចាស់កំពុងចូលក្នុងសម្ពន្ធមេត្រីជាមួយប្រជារាស្ត្រសម្ពន្ធមេត្រីចុងក្រោយរបស់ទ្រង់។

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Dalam pengertian nubuat, ketika Kristus menyampaikan perumpamaan itu, hal tersebut selaras dengan Petrus yang menegur orang-orang Yahudi yang berbantah-bantahan pada hari Pentakosta. Dalam krisis terakhir, Yesus yang menyampaikan perumpamaan itu kepada orang-orang Yahudi yang berbantah-bantahan melambangkan mereka yang menyanyikan nyanyian kebun anggur kepada orang-orang mabuk Efraim. Petrus menyampaikan nyanyian yang sama pada hari Pentakosta, hanya saja ia menyanyikannya dalam nada Yoel. Nyanyian kebun anggur adalah nyanyian tentang suatu umat perjanjian yang dahulu sedang diceraikan pada waktu yang sama ketika suatu umat perjanjian yang baru sedang dipersuntingkan dengan Tuhan. Gadis-gadis yang kecewa dan masuk ke dalam masa penantian sedang menantikan perkawinan itu, dan penggenapan yang sempurna ialah bahwa mereka sedang menantikan pemeteraian atas seratus empat puluh empat ribu.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Buka ea Joele e qala ka khaolo ea eona ea pele e hlalosang kamoo serapa sa morara sa Molimo se sentsoeng ke ba noang veine le seno se tahang, bao “veine e ncha” e khaotsoeng melomong ea bona. Hang ha Jesu a tsebisitse Bajuda hore ’muso oa bona o tla amohuoa bona ’me o fuoe sehlopha sa balemi ba serapa ba tla hlahisa litholoana tsa ’nete tsa serapa sa morara, Jesu a fetola taba hang-hang ’me a qotsa lejoe la sekhutlo ka tempeleng le neng le lahliloe ka thōko, empa le neng le reretsoe ho fetoha lejoe la sehlooho. Qalo e ne e tla phetoa qetellong, ’me ha ’nete ena e behoa pepeneneng, e emeloa e le “e makatsang.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“molao oa ho boleloa ka lekhetlo la pele” Lentsoeng la Molimo o re tsebisa hore, hobane Joele o qala ka ho bua ka timetso ea serapa sa morara, seo ke sona ntlha ea mantlha ea bopaki ba hae. Joele ha a eme a le mong, hobane moprofeta e mong le e mong e moholo o qala bopaki ba hae ka ho bua ka libe le boemo bo lahlehileng ba Iseraele.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Dalam Yesaya dua puluh lapan, “orang-orang pencemooh yang memerintah” “Yerusalem” dilambangkan sebagai “orang-orang mabuk Efraim,” dan sebagai “mahkota kesombongan.” “Mahkota” melambangkan kepimpinan dan “kesombongan” melambangkan watak Iblis.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Ba ba tagipkoljol i namjol jringjrot dakgipa manderangko Isolni “rasongni mukut” ong∙gipa dongkamao (“residue”) baksa dingtangatani donga; maina chisolo Ua “ka∙sachakani rajya”ko songataha gita chasongni bon∙kamgipa rangchi somoio Jihova An∙tangni “rasongni rajya”ko songata. Chisolo ong∙gipa ka∙sachakani rajya, Sunday lawo ong∙gipa rasongni rajyani dakmesokani ong∙a.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Hujan akhir bermula pada 9/11 apabila pemeteraian ke atas seratus empat puluh empat ribu dan juga penghakiman terhadap orang hidup turut bermula. Pada waktu pemeteraian itu, pencurahan Roh Kudus bermula pada 9/11, ketika Yesus menghembuskan beberapa titis. Itulah asasnya, dan pencurahan Roh Kudus pada Seruan Tengah Malam itulah batu penjuru puncak. “Marvelous” ialah suatu lambang bagi tempoh pencurahan Roh dari “9/11 hingga kepada undang-undang Ahad.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Simbolisme “mahkota” yang selari, namun bertentangan, sebagai lambang kepemimpinan dikemukakan dalam naratif Yesaya dua puluh lapan, apabila para pemabuk yang memerintah Yerusalem diketepikan dan kepemimpinan gereja Tuhan diberikan kepada sisa itu. Hal ini menggambarkan perumpamaan kebun anggur. Mahkota pemabuk itu ditanggalkan, dan seratus empat puluh empat ribu kemudian menjadi mahkota yang melambangkan kerajaan Kristus. Yesaya mengajarkan kebenaran yang sama dalam pasal dua puluh dua apabila Sebna dibuang ke negeri yang jauh dan digantikan dengan Elyakim. Sama ada para pemabuk Efraim ataupun Sebna dalam pasal dua puluh dua, kedua-duanya melambangkan bahawa kepemimpinan umat perjanjian lama Tuhan diketepikan.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zakaria mengenal pasti Perarakan Kemenangan, yang juga merupakan Seruan Tengah Malam, dan ayat-ayat yang berikutnya sependapat dengan Yesaya dengan mengenal pasti umat Tuhan sebagai sebuah mahkota.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Bergembiralah dengan sangat, hai puteri Sion; bersoraklah, hai puteri Yerusalem: lihatlah, Rajamu datang kepadamu: Ia adil, dan membawa keselamatan; rendah hati, dan menunggang seekor keldai, bahkan seekor anak keldai, anak betina keldai. Dan Aku akan melenyapkan kereta perang dari Efraim, dan kuda dari Yerusalem, dan busur peperangan akan dilenyapkan: dan Ia akan memberitakan damai kepada bangsa-bangsa: dan pemerintahan-Nya akan menjangkau dari laut sampai ke laut, dan dari sungai sampai ke ujung-ujung bumi.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Bagi engkau juga, oleh darah perjanjianmu Aku telah membebaskan orang-orangmu yang tertawan dari lubang yang tidak berair.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Berpalinglah kepada kubu pertahanan, hai tawanan pengharapan; bahkan pada hari ini juga Aku menyatakan bahawa Aku akan mengembalikan dua kali ganda kepadamu. Apabila Aku telah melenturkan Yehuda bagi-Ku, mengisi busur dengan Efraim, dan membangkitkan anak-anakmu, ya Sion, melawan anak-anakmu, ya Yunani, serta menjadikan engkau seperti pedang seorang pahlawan perkasa.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> කෙරෙහි යෙහෝවාන් වහන්සේ දක්නට ලැබෙන්නේය; උන්වහන්සේගේ ඊතලය විදුලියක් මෙන් පිටතට යන්නේය. ස්වාමිවූ යෙහෝවා දෙවියන් වහන්සේ තුරුම්පුව හමන්නේය; දකුණේ සුළිසුළං සමඟ උන්වහන්සේ යන්නේය. සේනාධිපති යෙහෝවාන් වහන්සේ ඔවුන් ආරක්ෂා කරන සේක; ඔවුහු භක්ෂණය කරති, ගල්පාරාවල ගල්වලින් යටත් කරති; ඔවුහු පානය කරති, මුද්‍රාරසයෙන් මෙන් ඝෝෂා කරති; ඔවුහු පාත්‍ර මෙන් පිරී යති, වේදිකාවේ කොන් මෙන්ද පිරී යති. එදින ඔවුන්ගේ දෙවිවූ යෙහෝවාන් වහන්සේ, තම සෙනඟගේ රැළ මෙන් ඔවුන් ගළවාගන්නා සේක; මක්නිසාද ඔවුහු ඔහුගේ දේශය මත ලකුණක් මෙන් උස්කරන ලද, කිරුළක ගල් මෙන් වන්නෝය. මන්ද, ඔහුගේ යහපත්කම කොපමණ මහත්ද! ඔහුගේ රූපලාවණ්‍යය කොපමණ මහත්ද! ධාන්‍යය යෞවනයන් ප්‍රීතිමත් කරන්නේය, අලුත් මුද්‍රාරසය තරුණියන්වද එසේම කරන්නේය. ශෙකරියා 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Ayat sebelas (9/11) menyatakan, “Adapun engkau juga, oleh darah perjanjianmu Aku telah melepaskan tawanan-tawananmu dari lobang yang tidak berair.” Kristus meneguhkan perjanjian dengan banyak orang selama satu minggu, dan minggu itu dimulai pada waktu baptisan-Nya. Selama tiga setengah tahun Kristus berjalan di antara manusia, dan pada bagian penutup dari tiga setengah tahun itu Kristus menggenapi nubuatan Zakharia yang menandai masuknya Mesias ke Yerusalem dengan kemenangan. Seruan Tengah Malam memulai suatu periode yang membawa kepada kematian, penguburan, dan kebangkitan Kristus. Baptisan Kristus melambangkan kematian, penguburan, dan kebangkitan-Nya, sehingga permulaan dan pengakhiran dari masa tiga setengah tahun itu adalah sama.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Pebaptisan Kristus melambangkan 9/11, dan 9/11 menandai permulaan suatu masa yang berakhir pada undang-undang hari Ahad. Pada 9/11, hujan akhir mula direnjiskan, dan pada undang-undang hari Ahad, hujan itu dicurahkan tanpa sukatan, sebagaimana dilambangkan oleh Kristus ketika menghembuskan ke atas murid-murid beberapa titis hujan terlebih dahulu sebelum pencurahan pada Pentakosta.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

सेखर्याह ९:११ ले ९/११ सँग, अनि आइतबारको व्यवस्था तर्फ डोर्‍याउने मध्यरातको पुकारसँग पनि मेल खान्छ। ९/११ मा लाओदिकेयाको सन्देश वर्तमान सत्यको रूपमा आयो, जसरी त्यो १८५६ र १८८८ मा आएको थियो। लाओदिकेयाको सन्देश त्यस्ता मानिसहरूलाई दिइन्छ, जो आफूहरू मरेका छन् भन्ने कुरामा अनभिज्ञ छन्। तिनीहरू “खाल्डो” मा छन्, जहाँ पछिल्लो वर्षाको सन्देश छैन, किनकि तिनीहरूको खाल्डोमा पानी छैन। यदि लाओदिकेयाले केवल आफ्ना हृदयमाथिको ढकढक्याइप्रति प्रतिक्रिया जनाए भने, प्रभुले तिनीहरूलाई त्यस खाल्डोबाट उठाउनुहुनेथियो, किनकि आइतबारको व्यवस्था अन्तर्गत अनुग्रहको समय बन्द नहुँदासम्म तिनीहरू “आशाका कैदीहरू” हुन्।

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Bagi engkau juga, oleh darah perjanjianmu Aku telah melepaskan tawanan-tawananmu dari lubang yang tidak berair itu. Kembalilah ke kubu pertahanan, hai tawanan pengharapan; bahkan pada hari ini Aku menyatakan bahwa Aku akan mengembalikan kepadamu dua kali lipat. Zakharia 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 telah memperkasakan pekhabaran yang tiba pada tahun 1989. Pekhabaran itu ialah pekhabaran malaikat ketiga, tetapi dalam struktur dan istilah gerakan reformasi Millerit, tahun 1989 menandakan tibanya malaikat pertama. Pekhabaran malaikat pertama telah diperkasakan pada 11 Ogos 1840 oleh penggenapan suatu nubuat mengenai Islam, dan hal itu menunjukkan bahawa ketibaan malaikat ketiga pada tahun 1989 akan diperkasakan oleh penggenapan suatu nubuat mengenai Islam.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Ha tawkphrophêtsâwk Islama a ni hnèt ta nih zîng August 11, 1840 ah, chuan Thupuan bung 10-a vântirkoh chu a lo chhuk a, chu chu 9/11-a Thupuan bung 18-a vântirkoh a lo chhuk tûr entîrna atân a lo ni. Vântirkoh pakhatna chu 1840-ah thiltihtheihna a chan leh, vântirkoh pahnihna chu 1844-ah thiltihtheihna a chan bawk kha, 9/11-a vântirkoh pathumna thiltihtheihna a chan tûr entîrna an ni ve ve. July 18, 2020 chu vântirkoh pahnihna a lo thlen ni a ni a, hei hi April 19, 1844-a Millerite-ho rilru beidawnna hmasa berin a entîr ang chiah kha a ni. Millerite hunlai chanchina vântirkoh pakhatna leh pahnihna te thiltihtheihna an chan chanchinte, leh 9/11-a vântirkoh pathumna thiltihtheihna a chan chanchin pawh, July 2023-a a lo thlen Zanlai Au hrilhfiahnain thiltihtheihna a chan thu hriattîrtu atân an lo ni.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Nako ya koponama ebandi na 9/11 mpe esukaka na mobeko ya Lomingo. Ebandi ntango Klisto apemi mwa matanga moke ya mbula ya nsuka, mpe esukaka na minoko ya mɔtɔ oyo ememi nsango epai ya mokili na Pantekote. Petelo ayebisaki ete Pantekote ezalaki kokokisama ya Yoele. Lokola ezali solo bongo, yango etiemi ete kopema ya Klisto ezalaki mpe kokokisama ya Yoele, mpo eleko ya Pantekote ezalaka na ebandeli mpe suka na yango ya solosolo oyo emonisaka ete alfa ezali mpe omega. Na mokolo ya lisekwa ya Klisto, likabo ya mbuma ya liboso ya orje epesamaki; mpe mikolo ntuku mitano na nsima, na Pantekote, likabo ya mbuma ya liboso ya ble etiamolamaki likolo. 9/11 ezali elilingi ya Kolela ya Katikati ya Butu oyo ekómaka kaka liboso mpe ememaka na mobeko ya Lomingo. Kokokisama ya kokoka ya elilingi ya Zakaria 9:9 ya Kolela ya Katikati ya Butu ezali nsima ya sanza ya nsambo 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Bergembiralah dengan sangat, hai puteri Sion; bersoraklah, hai puteri Yerusalem: lihatlah, Rajamu datang kepadamu: Ia adil, dan membawa keselamatan; rendah hati, dan menunggang seekor keledai, yakni seekor anak keledai jantan. Zakharia 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

ហេតុនេះ សាការីបានស្របគ្នានឹងការប្រើនិមិត្តរូបរបស់អេសាយដែលថា ប្រជារាស្ត្ររបស់ព្រះគឺជាមកុដ ប៉ុន្តែគាត់បានបន្ថែមទៀតថា មកុដនោះក៏ជាទង់សញ្ញាផងដែរ នៅពេលដែលគាត់បានកត់ត្រាថា «ដ្បិតពួកគេនឹងដូចជាត្បូងនៃមកុដ ដែលត្រូវបានលើកឡើងជាទង់សញ្ញានៅលើដីរបស់ទ្រង់» ហើយសាការីក៏បានបន្លឺសូរឡើងវិញអំពីសេចក្តីអំណរដែលភ្ជាប់ជាមួយនឹងនិមិត្តរូបរបស់យ៉ូអែលអំពី «ស្រូវ» និង «ស្រាទំពាំងបាយជូរថ្មី» ដោយមានប្រសាសន៍ថា «ស្រូវនឹងធ្វើឲ្យយុវជនមានចិត្តរីករាយ ហើយស្រាទំពាំងបាយជូរថ្មីនឹងធ្វើឲ្យនារីក្រមុំដូច្នោះដែរ»។ នៅពេលយើងពិចារណាអំពីកំណត់ត្រាស្តីពីពួកមនុស្សស្រវឹងរបស់អេប្រាអិមនៅក្នុងជំពូកទីម្ភៃប្រាំបី សូមកត់សម្គាល់ថា នេះគឺជាជំពូកក្នុងព្រះគម្ពីរដែលកំណត់អត្តសញ្ញាណ «ការសម្រាក និងការស្រស់ថ្លាឡើងវិញ»។ នេះជាបទគម្ពីរសំខាន់មួយក្នុងចំណោមបទគម្ពីរចម្បងៗស្តីអំពីភ្លៀងចុងក្រោយ ដូច្នេះ ពួកមនុស្សស្រវឹងរបស់អេប្រាអិមទាំងនេះត្រូវតែជាពួកមនុស្សស្រវឹងដដែលដែលយ៉ូអែលបាននិយាយអំពី។

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Celaka bagi mahkota kesombongan, bagi orang-orang Efraim yang mabuk, yang keindahannya yang mulia bagaikan bunga yang layu, yang ada di atas puncak lembah-lembah yang subur milik mereka yang dikalahkan oleh anggur! Lihatlah, Tuhan mempunyai seorang yang perkasa dan kuat, yang seperti badai hujan es dan angin ribut yang membinasakan, seperti banjir air yang hebat melimpah-limpah, akan melemparkan semuanya ke bumi dengan tangan-Nya. Mahkota kesombongan, orang-orang Efraim yang mabuk, akan diinjak-injak di bawah kaki; dan keindahan yang mulia, yang ada di atas puncak lembah yang subur, akan menjadi bunga yang layu, dan seperti buah awal sebelum musim panas; yang apabila orang yang memandangnya melihatnya, selagi buah itu masih di tangannya, ia menelannya habis. Pada hari itu TUHAN semesta alam akan menjadi mahkota kemuliaan dan serban keindahan bagi sisa umat-Nya, dan menjadi roh keadilan bagi dia yang duduk menghakimi, dan menjadi kekuatan bagi mereka yang memukul mundur peperangan sampai ke pintu gerbang. Tetapi mereka pun telah sesat oleh anggur, dan oleh minuman keras telah menyimpang dari jalan; imam dan nabi telah sesat oleh minuman keras, mereka ditelan oleh anggur, mereka menyimpang dari jalan oleh minuman keras; mereka sesat dalam penglihatan, mereka terhuyung-huyung dalam penghakiman. Sebab semua meja penuh dengan muntah dan kenajisan, sehingga tidak ada tempat yang bersih. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Tšanang hle le makala; goeletšang, ee, goeletšang: ba tagilwe, eupša e sego ka beine; ba thekesela, eupša e sego ka dino tše maatla. Gobane Morena o le tšholletše moya wa boroko bjo bogolo, gomme o tswaletše mahlo a lena; baporofeta le babuši ba lena, baboni, o ba khupeditše. Gomme pono ya tšohle e fetogile go lena bjalo ka mantšu a puku ye e tswaletšwego, ye batho ba e gafelago yo a rutegilego, ba re: Hle, bala se; yena a re: Nka se kgone, gobane e tswaletšwe. Gomme puku e gafelwa yo a sa rutegago, ba re: Hle, bala se; yena a re: Ga ke a rutega.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Дӕлбаргӕ, Хуыцау загъта: «Уымӕн ӕмӕ ацы адӕм мӕм сӕ дзырдӕй бахизынц, ӕмӕ мӕ сӕ ивтӕй кад кӕнынц, фӕлӕ сӕ зӕрдӕ мӕй ӕрвылбон хӕццӕ кӕнынц, ӕмӕ мӕм сӕ тӕрсын адӕмты фӕдзӕхстытӕй ахуыргонд у. Уӕдӕ, мӕнӕ, ӕз ацы адӕмы ’хсӕн бафӕнддзынӕн иумӕйаг ӕмӕ диссаг куыст, иумӕйаг ӕмӕ диссаг хабӕрттӕ: уымӕн ӕмӕ сӕ зондджынты зонд бӕргӕ уыдзӕн, ӕмӕ сӕ ӕмбаргӕ адӕмты ӕмбарынад бамбӕхсӕн уыдзӕн. Гъе уыцытӕн, чи сӕ фӕндтӕ Хуыцауӕй бамбӕхсынмӕ ӕнӕбӕрӕг цӕуынц, ӕмӕ сӕ куыстытӕ ӕрцӕуынц ӕмӕц, ӕмӕ зӕгъынц: “Кӕй нӕ федта? ӕмӕ кӕй нӕ базыдта?” Уӕхскӕд уӕ фӕрссагдзинад нымад уыдзӕн ганчъы хъазӕн ауадзынадыл: фӕлӕ мӕнӕ, куы нӕ зӕгъдзӕн амӕлӕд йӕ сфӕлдыстаджы тыххӕй: “Йӕ мӕ нӕ сфӕлдыста”? кӕнӕ куы нӕ зӕгъдзӕн арӕзтад ӕй арӕзтӕджы тыххӕй: “Ӕй нӕй ӕмбарынад?”» Isaiah 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Morena o tlilo dira “tiro e e gakgamatsang” mo gare ga matagwa a Eferaime fa a ntsha botlhale jwa bone le tlhaloganyo ya bone, e leng dilo tse pedi tsotlhe tse di amanang le go tlhaloganya koketsego ya kitso fa molaetsa wa boporofeti o senolwa. Ke ba ba botlhale ba ba tlhaloganyang. Karolo ya “tiro e e gakgamatsang” ke go tlosa kitso e e senotsweng ke Tau ya lotso lwa Juta mo megopolong ya matagwa a Eferaime. Kgaoganyo ya ba ba botlhale le baikepi ke karolo ya “tiro e e gakgamatsang” ya Morena. Ke efangele e e sa khutleng. Morago ga gore Keresete a etelele Bajuta ba ba ngangisanang pele ka setshwantsho sa tshimo ya morara, mme ka jalo a ba tshware mo serung gore ba ipolelele katlholo ya bone, O ne a botsa potso e e tswang mo go Pesalema 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Batu yang telah ditolak oleh para pembina telah menjadi batu penjuru. Inilah perbuatan Tuhan; ajaib pada pandangan kita. Inilah hari yang telah dijadikan Tuhan; kita akan bersukacita dan bergembira di dalamnya. Mazmur 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Tuhan akan melaksanakan “suatu pekerjaan yang ajaib dan suatu keajaiban” atas orang-orang mabuk Efraim, dan hal itu mencakup pencabutan kemampuan mereka untuk mengenali kebenaran. “Batu penjuru yang utama” itu ajaib di mata mereka yang memiliki “anggur baru” menurut Yoel.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Ba-da·zoe de siblɔŋa le mɔtɛne mo o, e bo nge a nle “ba-ke ba-sɔŋ” me, to bo nge a nle baŋa ba-laity ba tɔŋ ne “ba-ke ba-sɔŋ mɔtɛne o.” A taŋa mo o de siblɔŋa ba-kɛɛ Bible a mbɔk nnamle a profeti a pɛpɛɛ, nyi a lɛlɛ me “mokanda mo mɛ̄kɛ̄.” Siblɔŋa ba-doo baŋa mbɛɛ mi-lɔŋ mi-baa nyi ba lɛ “na nzɛla o.” Mbuu, a kɛkɛle ye li Isaiah 28, a pɛpɛɛ mo pɛ́tɛ́ a Mvɔ̈s a nsuk a suka, wɛ Isaiah a tɔŋ “a pɔ̀m na a sɔngle” i siblɔŋa ba-kɛɛkɛɛ o. “A pɔ̀m na a sɔngle” i nloŋ, naa a taŋa ye ba yɔk a.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Kera mabuk itu telah menyesatkan orang-orang mabuk keluar dari “jalan-jalan lama” Yeremia, yaitu “jalan” yang harus dilalui untuk berjalan di dalamnya dan menemukan hujan akhir, yang digambarkan oleh Yeremia sebagai “perhentian”. Penolakan terhadap pekabaran hujan akhir oleh orang-orang mabuk dari Efraim merupakan pokok bahasan yang khusus dalam Firman Allah. Mereka mabuk karena mereka menolak untuk kembali kepada sejarah dasar yang menyediakan cetak biru bagi sejarah seratus empat puluh empat ribu, yaitu sejarah hujan akhir.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“လုပ်ဆောင်အံ့ဩဖွယ်သောအမှု” ဟုဆိုသောအရာသည် ဧဖရိမ်၏ မူးယစ်သူတို့အပေါ်၌ နောက်မိုးကို သွန်းလောင်းရာကာလအတွင်း ပြည့်စုံလေသည်။ နောက်မိုးကာလတွင် စမ်းသပ်သော သတင်းစကားတစ်ရပ်သည် ကိုးကွယ်သူ အမျိုးအစားနှစ်မျိုးကို ဖြစ်ပေါ်စေပြီး၊ သူတို့ သောက်သုံးသော “စပျစ်ရည်” ဖြင့် ထိုသူတို့ကို ပုံဆောင်ဖော်ပြထားသည်။ မတရားသောသူတို့သည် မိမိတို့၏ ပရောဖက်ပြုဆိုင်ရာ အသုံးချမှုကို သန့်ရှင်းသော သမိုင်းကြောင်း၏ လမ်းကြောင်းများပေါ်တွင် အခြေမချလိုကြသော်လည်း၊ ဟေရှာယ အခန်း နှစ်ဆယ့်ရှစ်၏ “လိုင်းပေါ်လိုင်း” နည်းလမ်းကို အသုံးပြုသူတို့သည် “စပျစ်ရည်သစ်” ကို သောက်သုံးကြသည်။ မတရားသောသူတို့၏ မူးယစ်ခြင်းသည် ပရောဖက်ပြုချက်ကို နားမလည်နိုင်ခြင်းအားဖြင့် ထင်ရှားပေါ်လွင်လာပြီး၊ သူတို့၏ မျက်မမြင်အခြေအနေသည် အခြေခံဖြစ်သော ရှေးလမ်းဟောင်းများသို့ ပြန်လိုသော စိတ်မရှိခြင်းကြောင့် ဖြစ်ပေါ်လာခဲ့သည်။ ယေရှုကလည်း ပယ်ချခံရသော ကျောက်တုံးသည် ထောင့်အဖျား၏ အဓိကကျောက်ဖြစ်လာသည်ဟူသောအကြောင်းကို မိမိတို့ ဖတ်ရှုဖူးသလောဟု မေးမြန်းခြင်းအားဖြင့် အသေးစိတ်အငြင်းပွားနေသော ယုဒလူတို့ကို ဆုံးမတော်မူခဲ့သည်။

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

ថ្ម​ដែល​ក្លាយ​ជា​ក្បាល​ជ្រុង បង្ហាញ​ថា សេចក្តី​ពិត​ខាង​ទំនាយ​ដែល​ជា​គ្រឹះ ឬ​ថ្ម​ជ្រុង ត្រូវ​បាន​ធ្វើ​ឲ្យ​ស្ទួន​នៅ​ក្នុង​ថ្ម​កំពូល។ ថ្ម​អាល់ហ្វា ក៏​ជា​ថ្ម​អូមេហ្គា​ដែរ។ គោលការណ៍​ទំនាយ​សំខាន់​បំផុត ដែល​បង្កើត និង​ទ្រទ្រង់​វិធីសាស្ត្រ​នៃ «បន្ទាត់​លើ​បន្ទាត់» (ដែល​ជា​វិធីសាស្ត្រ​នៃ​ភ្លៀង​ចុង​ក្រោយ) គឺ​ថា ការ​ចាប់ផ្ដើម​នៃ​អ្វី​មួយ បង្ហាញ​អំពី​ចុង​បញ្ចប់​នៃ​អ្វី​នោះ។ គោលការណ៍​ទំនាយ​សំខាន់​បំផុត​ក្នុង​ចលនា​មីឡឺរ៉ាយ គឺ​គោលការណ៍​មួយ​ថ្ងៃ​ស្មើ​មួយ​ឆ្នាំ ដែល​ត្រូវ​បាន​បញ្ជាក់​នៅ​ពេល​ទេវតា​នៃ​វិវរណៈ ១០ ចុះ​មក។ គោលការណ៍​ទំនាយ​សំខាន់​បំផុត​ក្នុង​ចលនា​នៃ​មនុស្ស​មួយ​រយ​សែសិប​បួន​ពាន់ គឺ​ថា ការ​ចាប់ផ្ដើម​បង្ហាញ​អំពី​ចុង​បញ្ចប់ ដែល​ត្រូវ​បាន​បញ្ជាក់​នៅ​ពេល​ទេវតា​នៃ​វិវរណៈ ១៨ ចុះ​មក។

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Firman nubuatan Allah sangat terperinci dalam penjelasannya mengenai faktor-faktor yang berkaitan dengan hujan akhir. Salah satu fakta itu ialah bahwa para pemabuk Efraim tidak mampu mengenali hujan akhir, dan hal ini dilambangkan oleh orang-orang Yahudi yang mengatakan kepada Petrus bahwa murid-murid itu mabuk. Prinsip utama metodologi itu dinyatakan secara langsung sebagai Alfa dan Omega berulang kali di dalam Firman Allah, tetapi Firman itu telah dimeteraikan bagi mereka. Metodologi itu, kaidah nubuatan yang utama, dan pekabaran hujan akhir adalah sebagian dari tema-tema yang dikuduskan dalam suatu garis sejarah nubuatan yang dilukiskan sebagai suatu “pekerjaan yang ajaib.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Firman TUHAN semesta alam datang lagi kepadaku, demikian: Beginilah firman TUHAN semesta alam: Aku cemburu untuk Sion dengan kecemburuan yang besar, dan Aku cemburu untuknya dengan murka yang besar. Beginilah firman TUHAN: Aku telah kembali ke Sion, dan Aku akan diam di tengah-tengah Yerusalem; dan Yerusalem akan disebut kota kebenaran; dan gunung TUHAN semesta alam, gunung yang kudus. Beginilah firman TUHAN semesta alam: Masih akan ada orang-orang tua laki-laki dan perempuan yang tinggal di jalan-jalan Yerusalem, masing-masing dengan tongkat di tangannya karena sangat lanjut usianya. Dan jalan-jalan kota itu akan penuh dengan anak-anak laki-laki dan perempuan yang bermain di jalan-jalannya.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Berkatalah TUHAN semesta alam: Jika hal ini ajaib di mata sisa bangsa ini pada zaman ini, masakan hal itu juga ajaib di mata-Ku? firman TUHAN semesta alam. Berkatalah TUHAN semesta alam: Sesungguhnya, Aku akan menyelamatkan umat-Ku dari negeri timur dan dari negeri barat; dan Aku akan membawa mereka pulang, lalu mereka akan diam di tengah-tengah Yerusalem; mereka akan menjadi umat-Ku, dan Aku akan menjadi Allah mereka, dalam kebenaran dan keadilan. Berkatalah TUHAN semesta alam: Kuatkanlah tanganmu, hai kamu yang pada zaman ini mendengar perkataan ini dari mulut para nabi, yang ada pada waktu dasar rumah TUHAN semesta alam diletakkan, supaya Bait Suci itu dibangun. Sebab sebelum masa itu tidak ada upah bagi manusia, dan tidak ada upah bagi hewan; juga tidak ada damai bagi orang yang keluar ataupun yang masuk oleh karena kesesakan itu: sebab Aku membuat semua orang, masing-masing melawan sesamanya. Tetapi sekarang Aku tidak akan berlaku terhadap sisa bangsa ini seperti pada hari-hari yang dahulu, firman TUHAN semesta alam. Zakharia 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zakaria menyatakan, “Biarlah tanganmu menjadi kuat, hai kamu yang pada hari-hari ini mendengar perkataan ini dari mulut para nabi, yang ada pada waktu dasar rumah TUHAN semesta alam diletakkan, supaya bait suci itu dibangun.” Yang menguatkan umat Allah ialah pekabaran tentang dasar yang menjadi batu penjuru. Pekabaran itu ialah bahwa sejarah Millerit diulangi dalam sejarah seratus empat puluh empat ribu.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristus bertanya, “Jika hal itu ajaib di mata sisa bangsa ini pada zaman ini, apakah hal itu juga harus ajaib di mata-Ku?” Pertanyaan itu menandai periode nubuatan dari “pekerjaan ajaib” Allah yang menjadi pokok pembahasan setiap nabi, tetapi juga menandai saat gerakan Laodikia dari seratus empat puluh empat ribu berubah menjadi gerakan Filadelfia dari seratus empat puluh empat ribu. Itulah titik yang sama ketika mereka dimeteraikan, dan titik yang sama ketika gerakan itu berubah dari militan menjadi jaya, yang juga merupakan saat pekerjaan memadukan keilahian dengan kemanusiaan di antara kelompok orang ini diselesaikan ketika bait suci benar-benar ditahirkan. Hal ini dapat dikenali dalam ayat-ayat itu, sebab sejarah nubuatan yang dilambangkan oleh “pekerjaan ajaib”-Nya adalah ajaib di mata Allah dan di mata sisa umat itu, dan mata bertemu mata adalah lambang kesatuan. Kesatuan yang dilambangkan di sini berbicara tentang pemeteraian umat Allah yang mengikuti Anak Domba ke mana pun Ia pergi, yang telah mencapai suatu titik di mana mereka lebih memilih mati daripada berbuat dosa dan menyalahgambarkan tabiat Kristus.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mika o supa nalane ya motheo ya Iseraele ya bogologolo e le “dilo tše di makatšago.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Sesuai dengan hari-hari engkau keluar dari tanah Mesir, Aku akan memperlihatkan kepadanya perkara-perkara yang ajaib. Mikha 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Marvellous works” chu hnunga awm hmasak ber history a ni a, chu history chu a “marvellous” a nih chhan chu hnung lam history-ah a lo tih chhunzawm leh avângin a ni; chu chu capstone-in a entîr a ni. “Marvellous works” chu corner stone atanga ṭan a, “cap stone”-ah a tawp thleng history a ni. A “marvellous works” chu Mosia chanchinah a lo lang a, Krista chanchinah a lo tih chhunzawm leh a ni. Mosia chu corner stone a ni a, Krista chu cap stone a ni. Prophetically chuan, Mosia chu alpha a ni a, Krista chu omega a ni.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Bermula daripada Musa, Alfa sejati dalam sejarah Alkitab, Kristus menghuraikan dalam seluruh Kitab Suci perkara-perkara mengenai diri-Nya sendiri.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Musa alifundisha, na Petro alitumia maneno ya Musa siku ya Pentekoste kubainisha kwamba Musa alimwakilisha Kristo kwa mfano.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Tetapi segala sesuatu yang telah dinyatakan Allah sebelumnya melalui mulut semua nabi-Nya, yaitu bahwa Kristus harus menderita, telah digenapi-Nya demikian. Karena itu, bertobatlah dan berbaliklah, supaya dosamu dihapuskan, agar masa kelegaan datang dari hadirat Tuhan; dan supaya Ia mengutus Yesus Kristus, yang sebelumnya telah diberitakan kepadamu: yang harus diterima oleh sorga sampai pada waktu pemulihan segala sesuatu, yang telah difirmankan Allah dengan perantaraan mulut semua nabi-Nya yang kudus sejak dunia dijadikan. Sebab Musa benar-benar telah berkata kepada nenek moyang: Seorang nabi akan dibangkitkan bagimu oleh Tuhan, Allahmu, dari antara saudara-saudaramu, sama seperti aku; dia harus kamu dengarkan dalam segala sesuatu yang akan dikatakannya kepadamu. Dan akan terjadi, bahwa setiap jiwa yang tidak mau mendengarkan nabi itu akan dibinasakan dari tengah-tengah umat. Ya, dan semua nabi, mulai dari Samuel dan mereka yang menyusul sesudahnya, sebanyak yang telah berbicara, juga telah menubuatkan tentang hari-hari ini. Kisah Para Rasul 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Musa minangka alfa lan Kristus minangka omega wis ditetepaké déning paseksi kapindhoné Pétrus bab Musa ing pambanjuré Roh ing Pentakosta, lan kanthi mangkono Pétrus nekanaké lan mratélakaké yèn sawijining unsur utama saka pekabaran udan pungkasan (lan pasulayan sing diangkat nglawané) yaiku asas kenabian “alfa lan omega.” Asas iku minangka padanané golongan satus patang puluh papat ewu tumrap asas taun/dina ing sajarah Millerit. Asas “alfa lan omega” iku yaiku asas ‘dhasar dadi watu pucuk,’ iku asas-asas ‘Musa lan Sang Cempé;’ lan mulané, déning ilham, diidentifikasi minangka salah siji ayat ing kidhung kebon anggur, kang uga minangka kidhung Musa lan Sang Cempé.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Permulaan dan pengakhiran yang diwakili oleh pelbagai garis nubuatan itu melambangkan sejarah di mana Tuhan menyempurnakan “pekerjaan-pekerjaan-Nya yang ajaib,” dan terang yang terbit daripada pengenalan akan makna lambang “pekerjaan-pekerjaan yang ajaib” itulah yang mengubah seorang Laodikia menjadi seorang Filadelfia, lalu dengan demikian menjadi sebuah batu dalam sebuah bait yang sedang dibangun, sebagaimana bait Millerite telah dibangun dalam 46 tahun menjelang 22 Oktober 1844 ketika Tuhan dengan tiba-tiba datang ke bait-Nya.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Bạm lệ, anh em đã nếm biết Chúa là nhân từ dường nào. Hãy đến cùng Ngài như đến cùng hòn đá sống, là hòn đá thật bị loài người loại ra, song được Đức Chúa Trời lựa chọn và quý báu; và chính anh em cũng như những hòn đá sống, được xây nên nhà thiêng liêng, làm chức thầy tế lễ thánh, để dâng những của lễ thiêng liêng đẹp lòng Đức Chúa Trời, bởi Đức Chúa Jêsus Christ. Vì trong Kinh Thánh có chép rằng: Nầy, Ta đặt tại Si-ôn một hòn đá góc nhà, là hòn đá đã được lựa chọn, quý báu; ai tin đến Ngài sẽ chẳng bị hổ thẹn. Vậy, đối với anh em là kẻ tin, thì Ngài là quý báu; nhưng đối với những kẻ không vâng phục, thì hòn đá mà thợ xây nhà loại ra, chính hòn đá ấy đã trở nên hòn đá góc nhà, lại là hòn đá làm cho vấp ngã và tảng đá gây nên sự phạm thượng; họ vấp ngã vì không vâng phục lời, và đó cũng là điều họ đã được định cho. Nhưng anh em là dòng giống được lựa chọn, là chức thầy tế lễ nhà vua, là dân thánh, là dân thuộc riêng về Đức Chúa Trời, hầu cho anh em rao truyền những nhân đức của Đấng đã gọi anh em ra khỏi sự tối tăm, đến nơi sự sáng láng lạ lùng của Ngài. Anh em ngày trước không phải là một dân, nhưng bây giờ là dân của Đức Chúa Trời; trước kia chưa được thương xót, nhưng bây giờ đã được thương xót. I Phi-e-rơ 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Ku bitsirwe mu mucyo wiwe utangaje kugaragaza igihe ihamagarwa ritangwa, kuko ikimenyetso c’inzira c’umwaka wa 1888, gishyizwe ku murongo n’uguhumekerwa nk’uko ubugarariji bwa Kora buri mu mateka ya alfa ya Mose buzanywe mu misi y’iherezo, gihura na 9/11, igihe ubutumwa bwa Lawodikiya bushika hamwe n’umumarayika agira gatatu nk’uko uguhumekerwa kubivuga. Ab’i Lawodikiya mu buhanuzi ni “impumyi,” bisobanura ko bari mu mwiza, kandi ihamagarwa ryo kuva mu mwiza ryatanguye igihe ubutumwa bwa Lawodikiya bwashika mu 1856, 1888 no kuri 9/11. Kuri 9/11 “guhamagarwa kuva mu mwiza” ntikwari gusa uguhamagarirwa gutahura umucyo w’umumarayika wo mu Byahishuwe cumi n’umunani, ahubwo kandi kwari uguhamagarira uwuryumva kwinjira mu mateka nyene aho “ibikorwa bitangaje” vy’Imana bizoboneramwo ugusohora kwabyo gutunganye.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

E sa lawm khawp mai tawh kum sawmthum liam chhunga hian, “chanchin tha kumkhaw” tih hrilhlâwkna thû hrilhfiahna chu hrilhlâwkna thutak pakhat tihhriat a ni a, chu chuan hnehtu tûra fiahna kawng thum nei tih a hril a; chûng fiahna pathumah chuan hriat hranna pual pahnih a awm. Fiahna hmasa leh pahnihna te chu an nihphungah fiahna pathumna nên an dang a; a chhan chu, pathumna chu litmus fiahna ang a ni a, chu chuan fiahna hmasa leh pahnihna i passed em tih a lantîr. Chanchin tha kumkhaw chhunga hriat hranna dang chu, fiahna lo awm mêk hi i pass phawt a ngai a, chutichuan fiahna lo thleng zui tûrah i tel thei ang.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Kisah tentang “perbuatan-perbuatan yang ajaib” juga merupakan kisah di mana “Injil yang kekal” mencapai puncaknya, karena saat penghakiman yang diberitakan oleh malaikat pertama dan diidentifikasikan sebagai Injil yang kekal itu memperoleh penggenapan sempurnanya mulai pada 9/11. Penghakiman yang diperingatkan kepada kaum Millerit ialah 22 Oktober 1844, ketika pintu ditutup dalam perumpamaan tentang sepuluh gadis, dengan demikian melambangkan undang-undang hari Minggu ketika pintu itu ditutup kembali dalam perumpamaan tentang sepuluh gadis. 9/11 memberitakan bahwa saat penghakiman eksekutif Allah dimulai pada waktu undang-undang hari Minggu, sama seperti kaum Millerit memberitakan bahwa saat penghakiman pemeriksaan dimulai pada 22 Oktober 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Kusukela ngomhla ka-9/11 kuze kube ngumthetho weSonto, kukhona isikhathi esimelelwa ngokuthi “imisebenzi kaNkulunkulu emangalisayo,” futhi njengoba nje itshe lesisekelo eliba “yinhloko yegumbi,” futhi njengoba nje “isikhathi sePhentekoste,” futhi njengoba nje “uHabakuki isahluko sesibili,” futhi njengokuthi “isikhathi sokubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane,” futhi njengokuthi “isikhathi sokuvivinywa komfanekiso wesilo,” futhi njengokuthi “ivangeli laphakade,” futhi njengokuthi “umlando ongcwele ka-1840 kuya ku-1844,” futhi njengomlando “weSambulo isahluko seshumi,” futhi njengokuthi “umlando kusukela ekubhapathizweni kukaKristu kuze kube sekufeni Kwakhe.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Histori e emetsweng mo sebopegong sa fractal ka kolobetso ya Gagwe se simolotse paka ya malatsi a 2520 e e fedileng mo sefapanong. Kolobetso ya Keresete e ne e emetse loso lwa Gagwe, phitlho, le tsogo, tse di neng tsa diragadiwa ka boammaaruri kwa bokhutlong jwa malatsi a 1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

꞉Emoŋlɔŋ ŋutifafa la nɔ Kristo Ɔpatasi ŋu la, etsɔ ŋudrɔdrɔ fia Nyaŋutɔ si le Nyaŋutɔ ƒe Nudziagbalẽ la me le ta ɖeka kple enyi la gɔme ɖe 9/11 dzi. Ɣeyiɣi nyagɔmeŋkeke 1260 megbe la, nu siwo wotsɔ Ɔpatasi ŋu de dzesi la va wò nyateƒe me le atitsoga dzi. Xexeame si tso Ɔpatasi la me yi atitsoga la dzi la, ekele alfa ƒe xexeame si wowu nyateƒe me le ɣeyiɣi ma nuwuwu la. Alfa kple omega ƒe xexeamewo nye xexeame blibo la katã ƒe fractalwo. Xexeame si tso Ɔpatasi la me yi atitsoga la dzi la nye “Mawu ƒe dɔ wɔnukuwo,” eye xexeame ma kee wowɔ nɔnɔmetata nɛ abe “Kristo Ɔpatasi” ene, eye hã abe Eƒe nyateƒe “ku, yɔdo, kple tsitretsitsi” ene; eyata hã abe “blema Israel ƒe Ɔpatasi le Ƒutamɔ la dzi” ene, eye hã abe “amesia enyi siwo xɔ Ɔpatasi le Noa ƒe ŋkekewo me” ene. Ɣeyiɣi mawo katã represent His “marvelous works.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Apabila berkenaan dengan nombor 8 sebagai lambang kebangkitan, lapan jiwa di dalam bahtera itulah penyebutan pertama tentang nombor lapan sebagai suatu lambang; dan menurut prinsip penyebutan pertama, segala perincian kenabian terkandung dalam penyebutan yang pertama itu. Lapan jiwa itu sedang berpindah dari bumi yang lama kepada bumi yang baru, bukan?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Miafano enina ireo no velona nandritra ny fotoan’ny ranonorana, fa izay rehetra nandà ny hafatra fampitandremana momba ny ranonorana dia maty avokoa, sa tsy izany? Ireo fanahy “8” izay mankany amin’ny tany vaovao, izay aseho amin’ny alalan’ny tantaran’ilay hafatra fampitandremana nolavina, ny varavarana mihidy, ny ranonorana, ary ny tany vaovao, dia nandalo fiovan’ny fotoam-pitantanan’Andriamanitra avy amin’ny tontolo taloha ho amin’ny tontolo vaovao.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Perubahan dispensasi yang menandai delapan jiwa, yaitu seratus empat puluh empat ribu itu, ialah peralihan dari Laodikia kepada Filadelfia, yang juga merupakan peralihan daripada gereja yang sedang berjuang, yang terdiri daripada gandum dan lalang, kepada gereja yang menang, yang hanya terdiri daripada persembahan gandum buah sulung yang diangkat sebagai suatu panji persembahan untuk dilihat oleh seluruh dunia, serupa dengan memandang sebuah perahu tunggal di atas air yang bergelora. Mereka itu ialah yang 8 daripada yang 7, dan sejarah penyeberangan bahtera serta penyeberangan Laut Merah kedua-duanya merupakan gambaran “pekerjaan-pekerjaan-Nya yang ajaib.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Roh-roh sii chu Vîsâna 11:11 thil hlen famkimna atâna kaihthawh an ni. Anni chu Pathian thuthlung mite an ni a, an pa Abrahama hmangin an entîr a ni; amah chuan ni riatnaah zektan in an neih tûr khawngaihna thuthlung hriatna chu a pu.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

முழுவதுமுள்ள இந்த வரிகளெல்லாம் ஒரே காலப்பகுதியைக் குறிக்கின்றன; அந்தக் காலப்பகுதி 9/11 இன் அஸ்திவாரங்களுடன் ஆரம்பித்து ஞாயிற்றுக்கிழமைச் சட்டத்தோடு முடிவடைகிறது. 9/11 அஸ்திவாரக் கல்லாகும்; ஞாயிற்றுக்கிழமைச் சட்டம் உச்சிக்கல்லாகும். நெகேமியா மற்றும் எஸ்றாவின் நாட்களில் எருசலேமைக் கட்டியெழுப்பிய வரலாற்றில், முதல் ஆணையின் காலப்பகுதியில் அஸ்திவாரம் நிறைவு பெற்றது; மேலும், மூன்றாவது ஆணைக்கு மிக முன்னரே ஆலயம் தானும் முடிவுற்றது. மில்லரைட் வரலாற்றில், 1843 அட்டவணை வெளியிடப்பட்ட 1842 மே மாதத்தில் அஸ்திவாரங்கள் அமைக்கப்பட்டன. மில்லரைட் ஆலயம் 1798 முதல் 1844 வரை, நாற்பத்தாறு ஆண்டுகள் எழுப்பப்பட வேண்டியிருந்தது. 1844 அக்டோபர் 22க்கு முன்பே மில்லரைட் ஆலயம் முடிவுற்றிருந்தது; அதன் உச்சிக்கல் நடுநிசி முழக்கமாக இருந்தது. 1844 அக்டோபர் 22 அன்று நடுநிசி முழக்கம் முடிவுக்கு வந்தபோது, கி.மு. 457 ஆம் ஆண்டின் அல்பாவும் மூன்றாவது ஆணையும் 1844 ஆம் ஆண்டின் ஒமேகாவில் தன் இணைப்பைச் சந்தித்திருந்தது. 2300 ஆண்டுகளுக்கான அல்பாவாக கி.மு. 457, ஒமேகாவாக 1844. ஒரு நிலைப்பாட்டில் இவ்விரண்டும் ஒன்றே; ஏனெனில் ஒரு ஆணையோ அல்லது ஒரு தூதனோ இரண்டும் செய்திகளே ஆகும்; மேலும், இரண்டும் ஞாயிற்றுக்கிழமைச் சட்டத்திற்கு முன்மாதிரியாக நிற்கின்றன, அங்கு ஒரு ஆணை இருக்கும்; அங்குதான் மூன்றாம் தூதனுடைய செய்தி பெருகி உரத்த முழக்கமாக உயரும்.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Ho tloga ka 457 BC go fihla ka 408 BC, dingwaga di le masome a mane le boferabongwe di ne tsa supiwa ke Daniele e le paka ya nako e Baebele e neng e tla e dirisa gore Bajuta ba fetse go aga sesha, “seterata se tla agiwa gape, le lobota, le mo dinakong tsa matshwenyego.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Darus angkaw ko, om fahamio, bahawa mulai daripada keluarnya perintah untuk memulihkan dan membina Yerusalem sampai kepada Mesias, Sang Raja, akan ada tujuh minggu dan enam puluh dua minggu; jalan raya akan dibina semula, demikian juga tembok kota, walaupun pada masa-masa yang sukar. Daniel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 SM dengan 1844 ialah alfa dan omega bagi nubuat 2300 tahun. Kedua-duanya melambangkan undang-undang Ahad, kerana sebagai alfa dan omega keduanya adalah sama, dan kekecewaan tahun 1844 disejajarkan oleh ilham dengan kekecewaan salib. Jika 1844 melambangkan salib, dan memang demikian, maka padanan alfaninya (457 SM) juga demikian. 1844 hingga 1863 menggambarkan proses pengujian malaikat ketiga. Proses pengujian itu diwakili oleh 49 tahun antara dekri ketiga, dekri undang-undang Ahad, dan penyelesaian pekerjaan jalan serta tembok yang berlaku pada masa kesusahan.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

457 BC hingga 408 BC ialah sejarah alfa bagi 2300 tahun yang menggambarkan sejarah omega dari 1844 hingga 1863. Kedua-dua sejarah itu menggambarkan sejarah seratus empat puluh empat ribu setelah mereka dimeteraikan pada waktu undang-undang Ahad hingga masa percubaan manusia berakhir. Pekerjaan seratus empat puluh empat ribu ialah memanggil lelaki dan perempuan kembali kepada “jalan-jalan lama”, yang digambarkan oleh Yesaya sebagai membina semula tempat-tempat pembaziran lama, dan yang dikenal pasti oleh Yeremia sebagai jalan yang membawa kepada pekabaran hujan akhir. “Tembok” itu ialah hukum Tuhan yang akan diwakili oleh seratus empat puluh empat ribu kepada seluruh dunia sebagai suatu panji. Hal ini akan berlaku pada masa-masa kesukaran dalam celaka ketiga Islam, kerana Islamlah yang membangkitkan kemarahan bangsa-bangsa. Pekerjaan itu dan masa-masa kesukaran itu berterusan sehingga Mikhael bangkit.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Jadi, jika anda dapat melihat bahawa 457 SM hingga 408 SM ialah suatu tempoh nubuatan yang bermula pada dekri ketiga dan melambangkan suatu tempoh nubuatan yang bermula pada tahun 1844 dengan kedatangan malaikat ketiga dan berakhir pada tahun 1863, maka anda dapat melihat bahawa hubungan mereka dengan nubuatan 2300 tahun, sama ada sebagai titik permulaan ataupun titik pengakhiran, mengenal pasti mereka sebagai alfa dan omega dalam hubungan antara satu sama lain. Masa kesesakan pada zaman Nehemia menggambarkan masa kesesakan yang mendahului dan merangkumi Perang Saudara. Tempoh empat puluh sembilan tahun dalam sejarah alfa melambangkan tempoh 19 tahun dalam sejarah omega. Tempoh 19 tahun itu juga dilambangkan oleh 19 tahun pada permulaan nubuatan 65 tahun dalam Yesaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Kerana kepala Syria ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam tempoh enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Yesaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Isaiah nyie nkɔmhyɛ yi totoo hɔ wɔ 742 BC mu, na mfe 19 akyi, wɔ 723 BC mu no, wɔfaa atifi ahenni no kɔɔ nnommum mu mfe 2520, de wiee wɔ 1798. Mfe 19 a efi 742 BC kosi 723 BC no hyia mfe 19 a efi 1844 kosi 1863 no, efisɛ mfe 19 a edi kan no yɛ nkɔmhyɛ yi alpha, na mfe 19 a etwa to no yɛ omega. Wɔ mfe 19 yi abakɔsɛm mu no, odiahoni Isaiah de asɛm a ɛfa osu a etwa to ho no kɔkaa amumɔyɛ hene Ahaz ho anim, sɛnea wɔgyina hɔ ma no wɔ nyekyem 8 mu sɛ “mmerɛ ason” no nkra. Ahaz pow saa nkra no, sɛnea Laodikeafo Millerite Adventism nso yɛe wɔ 1863 mu no.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Da mɔmant la nu, Ahaz bo adɔksrɔ̃ tɔŋ a yi Assyria, lɛ e ba nù yé lɛ́ woŋ hēblɔ lɛ́, eye Ahaz na wo tu e ɖe Mawu hɛɛ klɔ̃ me. Mɔ́ sia sɔ kple nyateƒe nyanyui la, si le nyagblɔla si meɖo to o ŋu, ame si womele be wòtrɔ va Yuda to mɔ ma ke si dzi wòva la dzi o, gake eyae wɔe eye nyagblɔla alakpa kple aʋatsɔ̃ aɖee mɔ na e, si le apostate Protestant metodoloji me trɔgbugblɔ tsɔ ɖo ɖe Millerite gɔmesese si le “seven times” ŋu la nu be woaɣla le eme, le nuwuwu sɔgbɔ me abe avu si trɔ yi eɖokui taɖi me ene.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Perkara ini sedang berlaku ketika suatu Perang Saudara antara kerajaan utara dan kerajaan selatan mula tercetus, lalu dengan demikian melambangkan Perang Saudara di Amerika Syarikat apabila tempoh 19 tahun itu diulangi. 742 SM hingga 723 SM mewakili tempoh 19 tahun dari 1844 hingga 1863, yang mewakili tempoh dari undang-undang Ahad hingga penutupan masa percubaan. Sejarah dari 9/11 hingga undang-undang Ahad ialah sejarah ujian patung binatang itu di dalam Amerika Syarikat yang diduplikasi dalam ujian patung binatang dunia yang bermula pada undang-undang Ahad. Atas sebab ini, tempoh-tempoh 19 tahun yang mewakili undang-undang Ahad hingga penutupan masa percubaan, juga mewakili sejarah dari 9/11 hingga undang-undang Ahad, iaitu sejarah “pekerjaan-pekerjaan-Nya yang ajaib.”

We will continue in the next article.

Ag tercie dalan ni suruten iti sumaruno nga artikulo.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Lalu datanglah firman TUHAN kepadaku, bunyinya: “Hai anak manusia, apakah peribahasa yang kamu miliki di tanah Israel itu, yang berbunyi: Hari-hari berlalu panjang, dan setiap penglihatan menjadi gagal? Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Aku akan mengakhiri peribahasa ini, dan mereka tidak akan memakainya lagi sebagai peribahasa di Israel; tetapi katakanlah kepada mereka: Hari-hari itu sudah dekat, dan penggenapan setiap penglihatan. Sebab tidak akan ada lagi penglihatan yang sia-sia maupun tenungan yang menyanjung di tengah kaum Israel. Sebab Akulah TUHAN: Aku akan berfirman, dan firman yang akan Kusampaikan itu akan terjadi; itu tidak akan ditangguhkan lagi; sebab pada zamanmu, hai kaum yang memberontak, Aku akan mengucapkan firman itu dan melaksanakannya, demikianlah firman Tuhan ALLAH.”

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lagi firman TUHAN datang kepadaku, demikian: Hai anak manusia, sesungguhnya kaum dari rumah Israel berkata, Penglihatan yang dilihatnya itu mengenai hari-hari yang masih lama, dan ia bernubuat tentang masa yang masih jauh. Sebab itu katakanlah kepada mereka, Beginilah firman Tuhan ALLAH: Tidak ada lagi firman-Ku yang akan ditangguhkan; melainkan firman yang telah Kuucapkan itu akan terjadi, demikianlah firman Tuhan ALLAH. Yehezkiel 12:21–28.

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