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

Buku jo Joel bo Guluwa Aji Keman Seventh-day Adventist bo Laodicea - Nombo Ogu Kilan Mosaadeka Kileseri Kagei Ogojo Pida Oruwa Munaba Ose Ogidiri Otu Ogu Kagei Ogojo Noko Mooyama Nako Migaomidou Olokwọ Onyá

Number Twenty-One

Nomor Dua Puluh Satu

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Dan tolak masa korban harian itu dihapuskan, lalu kejijikan yang mendatangkan kebinasaan ditegakkan, maka akan ada seribu dua ratus sembilan puluh hari. Daniel 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Sejak 22 Oktober 1844, penerapan waktu nubuatan tidak lagi merupakan penerapan nubuatan yang benar bagi mereka yang ingin membagi firman kebenaran dengan tepat. Masa 1290 tahun dalam ayat sebelas harus diterapkan sebagai suatu masa simbolis setelah 1844, dan penerapan sesudah 1844, yakni suatu masa tanpa unsur-unsur “waktu,” harus mempertahankan pengertian dasar akan kebenaran, sebagaimana dipahami sebelum 1844. Angka 1290 melambangkan suatu masa 30, yang diikuti oleh 1260. Pengertian sebelum 1844 ialah bahwa tiga puluh tahun dari 508 sampai 538 melambangkan suatu masa persiapan bagi antikristus untuk mulai memerintah dari 538 sampai 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Peralihan 30 tahun itu merupakan pokok pembahasan Paulus dalam 2 Tesalonika. Paulus tidak menyertakan rujukan apa pun kepada unsur “waktu,” tetapi ia mengenali ciri-ciri nubuatan dari paganisme yang memberi jalan kepada kepausan dalam tiga puluh tahun tersebut. Kemudian pemerintahan kepausan pun dimulai. Pemahaman historis itu, tanpa unsur waktu apa pun, mengenali peralihan dari kerajaan keempat dalam nubuatan Alkitab kepada kerajaan kelima, yang disusul oleh pertumpahan darah kepausan yang pertama dari dua kali, sehingga melambangkan peralihan dari kerajaan keenam kepada persatuan rangkap tiga antara naga, binatang itu, dan nabi palsu, serta pertumpahan darah kepausan yang kedua.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

ការរៀបចំអស់រយៈពេល​សាមសិប​ឆ្នាំ បន្តតាម​ដោយ​រយៈពេល​ព្យាករណ៍ គឺជា​និមិត្តសញ្ញា​សំខាន់​មួយ​នៃ​សេចក្ដី​សញ្ញា​របស់​ព្រះ​ជាមួយ​នឹង​ប្រជាជន​ដែល​ទ្រង់​បាន​ជ្រើសរើស។ ការផ្លាស់ប្តូរ​អំណាច​ទាំងពីរ​ក្នុង​អំឡុង​សាមសិប​ឆ្នាំ​នោះ ដែល​បន្តតាម​ដោយ 1260 ឆ្នាំ​នៃ​ការ​បៀតបៀន ស្របគ្នា​នឹង​សាមសិប​ឆ្នាំ​នៃ​ការ​រៀបចំ​របស់​ព្រះគ្រីស្ទ ដែល​បន្តតាម​ដោយ 1260 ថ្ងៃ​នៃ​សេចក្ដី​សង្គ្រោះ។ ការរៀបចំ​អស់រយៈពេល​សាមសិប​ឆ្នាំ​របស់​អាន់ទីគ្រីស្ទ គឺជា​ការ​ក្លែងបន្លំ​តាម​គំរូ​សាមសិប​ឆ្នាំ​នៃ​ការ​រៀបចំ​របស់​ព្រះគ្រីស្ទ។ ចុងបញ្ចប់​នៃ​សាមសិប​ឆ្នាំ​នោះ​បង្ហាញ​អត្តសញ្ញាណ​ទាំង​ការ​ប្រទាន​អំណាច​ដល់​ព្រះគ្រីស្ទ​នៅ​ពេល​ទ្រង់​ទទួល​បុណ្យជ្រមុជទឹក ឬ​ក៏​ការ​ប្រទាន​អំណាច​ដល់​អាន់ទីគ្រីស្ទ​នៅ​ឆ្នាំ 538។ ការ​ប្រទាន​អំណាច​ដល់​អាន់ទីគ្រីស្ទ​បាន​មក​ពី​ការ​គាំទ្រ​ផ្នែក​សេដ្ឋកិច្ច និង​យោធា ដែល​បាន​មក​ពី​នគរ​មុន ហើយ​អំណាច​ដែល​បាន​ចាក់​បង្ហូរ​មក​លើ​ព្រះគ្រីស្ទ បាន​មក​ពី​នគរ​មុន​ដែល​ទ្រង់​បាន​ចាកចេញ​ពី​វា​កាលពី​សាមសិប​ឆ្នាំ​មុន។

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

ការបែកខណ្ឌរវាងរយៈពេលទាំងពីរ ត្រូវបានសម្គាល់ដោយការប្រទានអំណាច ហើយការបែកខណ្ឌរវាងរយៈពេលទាំងពីរ ដែលត្រូវបានបង្ហាញដោយ Abram និង Paul ត្រូវបានទទួលស្គាល់ដោយការប្រៀបធៀបយ៉ាងសាមញ្ញ។ ក្នុងការបែងចែករយៈពេលសាមសិបឆ្នាំរបស់ Abram និង Paul រយៈពេលរៀបចំគឺសាមសិបឆ្នាំដំបូង ដែលតំណាងឲ្យដំណើរការនៃសញ្ញាសម្ពន្ធមេត្រីភាព ដែលបានប្រទានអំណាចដល់កូនចៅរបស់ Abram ឲ្យបំពេញពាក្យទំនាយអំពីការជាប់ជាទាសករនៅអេស៊ីព្ទ។ រយៈពេលបួនរយសាមសិបឆ្នាំនេះ ក៏មានការបែងចែកជានិមិត្តសញ្ញាបន្ថែមទៀតដែរ ពីព្រោះ បើអនុវត្តឲ្យបានត្រឹមត្រូវ រយៈពេលពីររយដប់ប្រាំឆ្នាំដំបូង ត្រូវបានតំណាងដោយអ្នកតំណាងរបស់ព្រះ និង Pharaoh។ ដ្បិត សម្រាប់ Joseph និងរយៈពេល 215 ឆ្នាំដំបូង នោះគឺ Pharaoh ល្អ ហើយសម្រាប់ Moses និងរយៈពេល 215 ឆ្នាំទីពីរ នោះគឺ Pharaoh អាក្រក់។

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Kebahagian itu mengenal pasti dua tempoh yang masing-masing terdiri daripada empat generasi. Empat generasi yang pertama dapat diletakkan di atas empat generasi yang kedua, baris demi baris, dan dengan berbuat demikian, Yusuf dan Musa, suatu alfa dan omega nubuatan, berinteraksi dengan seorang Firaun alfa yang baik dan seorang Firaun omega yang jahat. Terdapat terang yang besar yang dapat diperoleh daripada pertimbangan selari ini, tetapi saya sekadar mengenal pasti bahawa ramalan Abram tentang generasi yang keempat itu mengenal pasti dua saksi bagi empat generasi dalam 430 tahun itu. Perwakilan berganda bagi empat generasi itu didapati dalam salasilah-salasilah Kejadian empat dan lima. Apabila kita mempertimbangkan Kain dan Set sebagai permulaan senarai garis keturunan itu, kita mendapati bahawa terdapat lapan generasi dari Set hingga Nuh, dan bahawa apabila dibahagikan di tengah, terdapat suatu perwakilan bagi dua tempoh yang masing-masing terdiri daripada empat generasi. Hal ini dikenal pasti dalam garis lapan generasi bagi kedua-dua Set dan Kain.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Genealogi dalam bab empat dan lima dipersembahkan dengan kesimpulan garis keturunan itu, iaitu Nuh. Nuh ialah lambang perjanjian Allah dengan umat manusia sebagaimana dilambangkan oleh pelangi. Abram ialah lambang perjanjian Allah dengan suatu bangsa pilihan sebagaimana dilambangkan oleh sunat. Kedua-dua perjanjian itu sentiasa terikat bersama, dan Kejadian sebelas, tempat kita mendapati menara Babel sejurus sesudah air bah Nuh, ialah tempat genealogi yang menuju kepada Abram dikemukakan. Dalam petikan itu terdapat sepuluh generasi, bukan lapan. Dalam petikan yang menuju kepada Abram dan petikan yang menuju kepada Nuh, perjanjian Nuh dan perjanjian Abraham diwakili.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Dalam petikan daripada fasal sebelas yang ditujukan kepada suatu umat pilihan, kita dapati bahawa dua daripada generasi itu sarat dengan terang yang besar.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> ហើយអេប៊ែរ​បាន​រស់​នៅ​សាមសិបបួន​ឆ្នាំ ហើយ​បង្កើត​បាន​ពេឡេក។ បន្ទាប់​ពី​អេប៊ែរ​បង្កើត​បាន​ពេឡេក​ហើយ នោះ​អេប៊ែរ​បាន​រស់​នៅ​បួន​រយ​សាមសិប​ឆ្នាំ ហើយ​បង្កើត​បាន​កូន​ប្រុស​កូន​ស្រី។ ហើយ​ពេឡេក​បាន​រស់​នៅ​សាមសិប​ឆ្នាំ ហើយ​បង្កើត​បាន​រឺអ៊ូ។ លោកុប្បត្តិ 11:16–19។

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Rujukan kepada Eber ialah rujukan pertama kepada perkataan Ibrani yang akhirnya dikenal pasti sebagai perkataan Ibrani “Hebrew.” Dalam salasilah suatu umat pilihan, salah seorang daripada sepuluh keturunan itu dinamakan Hebrew, iaitu nama yang akan dikenali bagi umat pilihan tersebut. Dalam tiga ayat, Eber dan Peleg digunakan untuk menandai perbezaan bangsa Ibrani yang terpilih. Eber bermaksud “menyeberang” atau “dia yang menyeberang” dan merupakan akar kepada perkataan “Hebrew.” Abram ialah lambang mereka yang menyeberang dari Babel ke Tanah Perjanjian. “Peleg” bermaksud “pembahagian” atau “perpecahan,” sebagaimana dirujuk dalam Kejadian 10:25, di mana kita diberitahu bahawa pada zaman Peleg, “bumi telah dibahagikan.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

에벨과 벨렉은 진리의 말씀을 옳게 나누고자 하는 자들을 위한 예언적 분할을 나타낸다. 노아의 계보는 여덟의 두 계열을 낳았는데, 이는 애굽에서의 사백삼십 년과 같이 네 세대씩의 두 집합을 나타낸다. 창세기 11장의 계보는 여덟이 아니라 열로 제시되니, 이는 그것이 택함 받은 백성의 계보이기 때문이다. 택함 받은 백성은 다섯씩의 두 무리로 나뉘며, 이로써 하나님의 언약 백성에 관한 비유인 열 처녀의 비유와 일치하게 된다.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Dalam silsilah umat pilihan itu, nama Peleg dan penggenapan sejarahnya melambangkan suatu pemisahan antara dua golongan, yakni gadis-gadis bijaksana dan gadis-gadis bodoh, tepat pada titik dalam sejarah Alkitab ketika bumi telah dibahagi pada menara Babel. Dalam senarai sepuluh itu, Peleg ialah nombor lima, kerana itulah pusat bagi sepuluh. Eber, orang Ibrani itu, yang ditipologikan oleh Abram, melambangkan seorang gadis bodoh yang menyeberang lalu menjadi seorang gadis bijaksana, apabila kedua-dua golongan itu dipisahkan pada seruan pada waktu tengah malam. Eber, orang Ibrani yang pertama menurut nama, melambangkan Abram, orang Ibrani yang pertama menurut perjanjian. Apabila Tuhan memanggil Abram keluar dari Babilon, hal itu melambangkan pekabaran seruan tengah malam, iaitu pemberdayaan malaikat kedua, yang memanggil lelaki dan perempuan keluar dari Babilon.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

မိန်းမပျိုဆယ်ယောက်၏ ဥပမာကို Eber နှင့် Peleg တို့က ကိုယ်စားပြုထားသည်။ ထိုနှစ်ဦးသည် စစ်ဆေးခြင်းကာလ၏ တံခါးပိတ်သွားစေသော Peleg ၏ ခွဲခြားမျဉ်း မပိတ်မီ အနည်းငယ်အချိန်တွင် “ထွက်လာကြလော့” ဟူသော ခေါ်ဆိုမှုကို ကိုယ်စားပြုကြသည်။ ပရောဖက်ဆိုင်ရာ ဆက်နွှယ်မှုအရ Eber သည် Peleg နောက်ပိုင်း ၄၃၀ နှစ် အသက်ရှင်ခဲ့ပြီး၊ ထို့နောက် Peleg သည် ၃၀ နှစ် အသက်ရှင်ခဲ့သည်။ Abram ၏ သုံးဆင့်ပါဝင်သော ပဋိညာဉ်၏ ပထမအဆင့်ကို Eber နှင့် Peleg တို့က ကိုယ်စားပြုခဲ့သည်။ Abram သည် Eber နှင့် Peleg ကဲ့သို့ အုပ်စုနှစ်စုအကြား ခွဲခြားမျဉ်းအဖြစ် ရပ်တည်ခဲ့သည်။ Abram ၏ ပရောဖက်ပြုချက်၌ Paul ၏ ထပ်ဖြည့်ချက်သည် Eber ၏ ပရောဖက်ပြုချက်၌ Peleg ၏ ထပ်ဖြည့်ချက်နှင့် တူသည်။ Eber သည် နှစ် ၄၀၀ ကို ကြေညာခဲ့သော်လည်း Peleg သည် ၄၃၀ နှစ်ကို သတ်မှတ်ဖော်ပြခဲ့သည်။ ထို့ကြောင့် Peleg သည် Paul ကို ကိုယ်စားပြုခဲ့ပြီး၊ နှစ် ၄၀၀ အပေါ် Paul ၏ နှစ် ၃၀ ထပ်ဖြည့်ချက်ကိုလည်း ကိုယ်စားပြုခဲ့သည်။ Paul ၏ အမှုဆောင်ခြင်းမှာလည်း သမ္မာကျမ်းစာပရောဖက်ပြုချက်ထဲမှ “Peleg” ကို သတ်မှတ်ဖော်ထုတ်ရန် ဖြစ်သည်။ Paul သတ်မှတ်ဖော်ထုတ်ခဲ့သော သမ္မာကျမ်းစာပရောဖက်ပြုချက်၏ “Peleg” သည် လူမျိုးကို အက္ခရာအတိုင်း အနက်ယူသောအခြေအနေမှ ဝိညာဉ်ရေးဆိုင်ရာအခြေအနေသို့ ခွဲခြားပြောင်းလဲခြင်းကို ကိုယ်စားပြုခဲ့သည်။

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Hoʻomaka mai iā Sema a hiki iā Pelega he ʻelima hanauna, a mai Reu a hiki iā ʻAberama he ʻelima.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Lalu firman-Nya kepada Abram: “Ketahuilah dengan pasti bahwa keturunanmu akan menjadi orang asing di suatu negeri yang bukan milik mereka; mereka akan diperbudak oleh penduduk negeri itu, dan mereka akan ditindas selama empat ratus tahun.” Kejadian 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Jadi kepada Abraham dan kepada benihnya telah diberikan janji-janji itu. Ia tidak berkata, “Dan kepada benih-benih,” seolah-olah tentang banyak orang, melainkan tentang satu orang, “Dan kepada benihmu,” yaitu Kristus. Dan inilah yang kukatakan: perjanjian yang telah diteguhkan lebih dahulu oleh Allah dalam Kristus tidak dapat dibatalkan oleh hukum Taurat, yang datang empat ratus tiga puluh tahun kemudian, sehingga janji itu menjadi tidak berlaku. Sebab jika warisan itu berdasarkan hukum Taurat, maka itu bukan lagi berdasarkan janji; tetapi Allah telah mengaruniakannya kepada Abraham melalui janji. Galatia 3:16–18.

Thirty Years Old

ប្រហែល​សាមសិប​ឆ្នាំ​ហើយ

Jesus was thirty when he began His ministry.

Yesu o ne a le dilemo di masomemararo fa a simolola tirelo ya Gagwe.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Yesus sendiri mulai berumur kira-kira tiga puluh tahun, dan menurut anggapan orang Ia adalah anak Yusuf, anak Eli. Lukas 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Josefa o ile a qala ho sebeletsa Faro Egepeta a le lilemo li mashome a mararo.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Yosefa o ne a le lilemo li mashome a mararo ha a ema pel’a Faro, morena oa Egepeta. Eaba Yosefa o tloha pela Faro, a tsamaea ho pholletsa le naha eohle ea Egepeta. Genese 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Nabi Ezekiel i berumur tiga puluh tahun semasa dia memulakan pelayanannya, dan pelayanannya berlangsung selama dua puluh dua tahun.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Mokgwa go ne ga diragala mo ngwageng wa masome a mararo, mo kgweding ya bone, ka letsatsi la botlhano la kgwedi, fa ke ne ke le fa gare ga batshwarwa fa nokeng ya Kebare, magodimo a ne a bulega, mme ka bona diponatshegelo tsa Modimo. Esekiele 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Dalam penulisannya, Yehezkiel mengandungi lebih banyak rujukan sejarah daripada mana-mana nabi yang lain. Terdapat tiga belas rujukan langsung kepada tarikh-tarikh yang dapat dipastikan dalam tulisan-tulisan Yehezkiel, dan tanpa disedari, para sarjana Alkitab dan ahli sejarah mengesahkan bahawa pelayanannya menjangkau dua puluh dua tahun, walaupun mereka tidak mengetahui bahawa dua puluh dua ialah lambang bagi seratus empat puluh empat ribu.

King David was thirty years old when he began to reign and he reigned for forty years.

Raja Daud berumur tiga puluh tahun ketika ia mulai memerintah, dan ia memerintah selama empat puluh tahun.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Daud berumur tiga puluh tahun ketika ia mulai memerintah, dan ia memerintah empat puluh tahun lamanya. Di Hebron ia memerintah atas Yehuda tujuh tahun enam bulan; dan di Yerusalem ia memerintah tiga puluh tiga tahun atas seluruh Israel dan Yehuda. 2 Samuel 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Ukubusa kukaDavide kweminyaka engamashumi amane kuyinombolo efanekisayo, futhi inkathi engu-40 injengo-Abrama noPawulu weminyaka engu-430, ngoba leyo minyaka engu-40 ihlukaniswe yaba izingxenye ezimbili (7 nengxenye kanye neminyaka engu-33). Izikhathi ezimbili zokubusa kukaDavide kweminyaka engamashumi amane zinezimfihlakalo zesiprofetho ezengeziwe, ngoba omunye ufakazi waseBhayibhelini ubhala lezo zikhathi ezimbili njengeminyaka eyisikhombisa neminyaka engamashumi amathathu nantathu. Lezo zinyanga eziyisithupha ezengeziwe ku-Second Samuel zimelelani, futhi u-7.5 no-33 kuba kanjani ngu-40? Kukhona ukugqagqana kwezinyanga eziyisithupha okumele kumele iqiniso lesiprofetho.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Days that David reigned over Israel were forty years: seven years he reigned in Hebron, and thirty-three years he reigned in Jerusalem. 1 Kings 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

២២ ជាចំនួននិមិត្តសញ្ញា ដែលតំណាងឲ្យការរួមបញ្ចូលគ្នារវាងទេវភាព និងមនុស្សជាតិ ហើយកិច្ចបម្រើរបស់អេសេគាលបានបន្តអស់រយៈពេលម្ភៃពីរឆ្នាំ។ ដប់បួនឆ្នាំរបស់យ៉ូសែបត្រូវបានបែងចែកជា​ពីររយៈពេល ដែលមួយៗមានប្រាំពីរឆ្នាំ សប្តាហ៍នៃសេចក្តីសញ្ញារបស់ព្រះគ្រីស្ទត្រូវបានបែងចែកជា​ពីររយៈពេលស្មើគ្នា គឺ 1260 ថ្ងៃ ហើយរជ្ជកាលសែសិបឆ្នាំរបស់ដាវីឌក៏ត្រូវបានបំបែកជា​ពីររយៈពេលផងដែរ ដោយមាននិមិត្តសញ្ញាបន្ថែមមួយភ្ជាប់រយៈពេលទាំងពីរនោះ។

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesu ni Mnabii, Kuhani na Mfalme. Katika siku za mwisho ataliinua kanisa Lake lenye ushindi kama bendera, na kanisa hilo linawakilishwa na Kristo, nabii, kuhani na mfalme ambaye ameunganisha Uungu Wake na wanadamu, wakiwakilishwa na Ezekieli nabii, Yusufu kuhani na Daudi mfalme. Alama hizo nne zinawakilisha waheshimiwa watatu katika tanuru iliyotiwa moto mara saba kuliko kawaida, ndipo akaonekana wa nne, naye alikuwa kama mwana wa Mungu. Ulimwengu wote uliwakilishwa katika sherehe ya sanamu ya dhahabu ya Nebukadreza, nao wote waliliona kanisa lenye ushindi likijengwa na nabii mwanadamu, kuhani mwanadamu na mfalme mwanadamu, wakitegemezwa na Nafsi ya nne ya Kiungu.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Setan telah menawan dunia. Ia telah memperkenalkan suatu sabat berhala, dan tampaknya memberinya arti yang sangat penting. Ia telah mencuri penghormatan dunia Kristen dari Sabat Tuhan kepada sabat berhala ini. Dunia sujud kepada suatu tradisi, suatu perintah buatan manusia. Sebagaimana Nebukadnezar mendirikan patung emasnya di tanah Dura, dan dengan demikian meninggikan dirinya, demikian pula Setan meninggikan dirinya dalam sabat palsu ini, yang baginya ia telah mencuri corak sorga.” Review and Herald, 8 Maret 1898.

## The Number Four

බිඳු හතර

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Pada tingkat kenabian, empat puluh ialah perpuluhan daripada empat ratus milik Abram, dan empat ialah perpuluhan daripada empat puluh. Sebarang ciri kenabian yang terdapat pada angka empat, mesti selaras dengan perlambangan empat puluh, yang seterusnya mesti selaras dengan perlambangan empat ratus. Dalam konteksnya, empat sering melambangkan “seluruh dunia,” suatu pengertian yang lazim, tetapi juga melambangkan “suatu perkembangan” dan dalam sesetengah konteks “suatu kebinasaan yang beransur-ansur.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Pu ko maika ko pɛ̈i pɛ̈i kɛ̈ jiɛ̈t tueŋ aci piny Rom ciɛ̈ɛ̈ŋ dhiëëc kɛ̈ kuɔny kuɔny. Rom ciɛ̈ɛ̈ŋ ëbën ku Constantinople acï gɔɔr ku tɔ̈n ku bɛ̈n cï ke Sultan abac ŋa Ottoman. Rɛc ku rɛc, Rom ciɛ̈ɛ̈ŋ ëbën ku Rom ciɛ̈ɛ̈ŋ ciɛ̈ɛ̈ŋ acï päl ku yök piny ku kuɔny kuɔny ku tɔ̈n ku aköl abac, ciɛ̈ kɛ̈ pu ko maika abac, ku aaŋɔ bɛ̈n guɔ̈p kɔc Islam ku pu ko maika aciɛ̈l ku adööt. Kuɔny ëbën ke rɛl arëët acï bɛn bɔ̈k tɔ̈n Rom ku diɛ̈t abac ke pu ko maika, katërë Islam ku löm luɔ̈i ku lëu piny dhuk ku cëkic piny piny, yic ke Sultan abac ke Islam cï cuëëc kuɔth baai piny. Aköl ke tɔ̈n ciɛ̈ɛ̈ŋ ku ëbën acï dhɛ̈t ku pɛ̈t ku bïäth baai piny ku Constantine ku run 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Sangkak apat a trumpeta ti akinlaud a Roma mangrugi idi 330, ken ti maikalima ken maikanem a trumpeta itakdarda ti pannakabalin a mangipababa iti akinlaud a Roma, nga isu met a maysa nga akinlaud a Roma a nangrugi idi 330. Agpadada a nagkontribuir ti akinlaud ken kinadaywan a Roma iti trabaho ti panangitugaw iti pannakabalin ti kinapapa iti trono ti daga idi 538, isu a dagiti dua a linya ti akinlaud ken kinadaywan itipikarda dagiti dua a sarukod ti Estados Unidos, nga isu ti mangisubli iti pannakabalin ti kinapapa iti trono iti panawen ti linteg ti Domingo. Ti akinlaud a Roma ket simbolo ti panagaramat iti iglesia iti naipadtoan a pannakikadua, ken ti kinadaywan a Roma ket simbolo ti panagaramat iti estado.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Ɔbɛtoeɛ Roma Atɔeɛfam ne Apueɛfam no abakɔsɛm mu na wɔda papa Roma abakɔsɛm no adi. Efi asuafoɔ asafo no, a wɔgyina hɔ ma no Efeso no, asafo mmiɛnsa a ɛdi kan no de yɛn kɔ asafo a ɛtɔ so nnan no so, a ɛno ne papa tumidie no fi afe 538 kɔsi 1798. Adiyisɛm ti dumiɛnsa mu no, wɔkyerɛ papa tumidie no sɛ ɛdi tumi mfe aduanan mmienu, na ne yarebɔne a ɛde owuo ba no a ɛbaa 1798 no, wɔsa no yadeɛ wɔ Kwasiada mmara no mu. “Ɛberɛ nni hɔ bio” wɔ 1844 akyi, enti bosome aduanan mmienu no yɛ sɛnkyerɛnneɛ a ɛgyina hɔ ma amanehunu mmerɛ no fi Kwasiada mmara no so kɔsi sɛ Mikael bɛsɔre agyina. Mmarima a wɔdii kan no tee ase sɛ asafo no, nsɔano no ne totorobɛnto no gyina hɔ ma abakɔsɛm nhoma mmiɛnsa a ɛkɔ so pɛpɛɛpɛ. Sɛ wɔde Atɔeɛfam Roma nkɔmhyɛ adansedie no gu Apueɛfam Roma kwan no ne papa Roma kwan no so no, ɛnyɛ nkɔmhyɛ mu dwumadie a Millerfoɔ no de dii dwuma; nanso saa kwan no nkɔtia wɔn nteaseɛ a wɔde agyina hɔ no mu biara.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

រឿងមួយលើរឿងមួយ ត្រែបួនដំបូង ត្រូវដាក់ស្របលើប្រវត្តិសាស្ត្រដែលត្រូវបានតំណាងដោយត្រែទីប្រាំ និងទីប្រាំមួយ ហើយបន្ទាប់មក ស្របទៅនឹងខ្សែបន្ទាត់នៃក្រុមជំនុំបីដំបូង ដែលនាំទៅដល់សម័យនៃការបៀតបៀនដោយសាសនាចក្របាប៉ាល ដែលត្រូវបានតំណាងដោយក្រុមជំនុំទីបួន។ ត្រែបួននៅលើខ្សែបន្ទាត់ទីមួយ ស៊ុលតង់បួននៅលើខ្សែបន្ទាត់ទីពីរ ហើយក្រុមជំនុំបួននៅលើខ្សែបន្ទាត់ទីបី។ លេខ «បួន» តំណាងឲ្យអ្វីដែលមានវិសាលភាពទូទាំងពិភពលោក ប៉ុន្តែវាក៏តំណាងឲ្យការបំផ្លាញជាបន្តបន្ទាប់នៃអំណាចស៊ីវិល ឬអំណាចសាសនាផងដែរ។ អ្វីដែលវាតំណាងឲ្យ ត្រូវបានកំណត់ដោយបរិបទ។

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

នៅពេលច្បាប់ថ្ងៃអាទិត្យត្រូវបានអនុម័ត អំណាចសម្តេចប៉ាបត្រូវបានស្តារឡើងវិញ។ លើកទីមួយដែលអំណាចសម្តេចប៉ាបត្រូវបានផ្តល់ឲ្យ មានរយៈពេលរៀបចំជាមុនសាមសិបឆ្នាំ។ នៅក្នុងក្រុមជំនុំបួនដំបូង ក្រុមជំនុំទីបួនគឺជាសម្តេចប៉ាប ហើយក្រុមជំនុំទីមួយគឺពួកសិស្ស ដែលត្រូវបានតំណាងថាជា អេភេសូរ។ បីជំនាន់ដំបូងនៃក្រុមជំនុំគ្រីស្ទាន បាននាំទៅដល់ក្រុមជំនុំទីបួន គឺ ធាទីរ៉ា ដែលត្រូវបានតំណាងដោយ យេសេបិល។ នៅពេលអ្នកឈានដល់ ធាទីរ៉ា នៅឆ្នាំ 538 ច្បាប់ថ្ងៃអាទិត្យមួយត្រូវបានអនុម័តនៅក្រុមប្រឹក្សា Orleans ដូច្នេះវាបញ្ជាក់អត្តសញ្ញាណច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក នៅពេលដែលរបួសដ៏ស្លាប់នៅឆ្នាំ 1798 ត្រូវបានព្យាបាល។

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Ukulandisa kusukela ngo-1798 kuze kube ngumthetho weSonto e-United States kumelwe ngamabandla amane okuqala. Ibandla lesine, iThiyathira, lingumthetho weSonto, kanye nokushushiswa kobupapa okulandela wona. Ibandla lokuqala, i-Efesu, ibandla elalahlekelwa uthando lwalo lokuqala, lagcina selifikile ekupheleni kokubhujiswa okuqhubekayo ngezigaba ezine, emthethweni weSonto waseThiyathira. Isizukulwane esiholela emthethweni weSonto waseThiyathira siyisizukulwane sesithathu sasePergamose. IThiyathira imele umthetho weSonto kuze kube sekupheleni kwesikhathi somusa, kanti iPergamose imele ukuyekethisa kwesizukulwane sesithathu esilungiselela indlela yeThiyathira. Isizukulwane sesithathu sasePergamose, kanye nokuyekethisa esikumele, sagcwaliseka okokuqala ngesikhathi sikaConstantine, owamisa wona kanye umthetho weSonto wokuqala ngowe-321. I-United States yaqala njengewundlu lase-Efesu, kodwa lapho ibuyisela iThiyathira esihlalweni sobukhosi, ikhuluma njengodrako.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Kemusnahan beransur-ansur Amerika Syarikat dilambangkan oleh empat gereja pertama dalam Wahyu. Kemusnahan beransur-ansur kerajaan keenam dalam nubuatan Alkitab berlaku sepanjang empat generasi yang membawa kepada undang-undang Ahad, ketika binatang dari bumi itu berbicara seperti seekor naga. Generasi terakhir dilambangkan oleh naga, iaitu seekor reptilia, sebagaimana di Taman Eden, dan atas sebab ini, baik Yohanes Pembaptis mahupun Yesus menyebut generasi terakhir Israel kuno sebagai “suatu generasi ular berbisa.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Moloko wa bone e bile wa bofelo e ka nna “moloko o o itshophilweng” o o emetseng ba le dikete di le lekgolo le masome a mane le bone, kgotsa moemedi wa one, e leng moloko wa dinoga. Setlhopha sengwe se bōpile setshwano sa ga Keresete, se sengwe sa bōpa setshwano sa sebatana—noga. Moloko wa dinoga o tlhagisiwa ka tlhamalalo, makgetlo a le mane mo Lefokong la Modimo. Mo dikgolaganong tsotlhe tsa ditemana tseo, maemo a farologane.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Tetapi apabila ia melihat banyak orang Farisi dan Saduki datang kepada baptisannya, berkatalah ia kepada mereka, Hai keturunan ular beludak, siapakah yang telah memperingatkan kamu supaya melarikan diri daripada murka yang akan datang? Matius 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Upami “turunan ular beludak” teh ngan saukur sababaraha ucapan ngahina ngeunaan sababaraha golongan jalma anu teu dipikaresep ku Yohanes, mangka moal aya nanaon anu kudu diucapkeun ngeunaan ungkara éta. Tapi unggal kecap dina Pangandika Allah téh suci, ku sabab éta Yohanes keur nerapkeun hiji sebutan anu husus ka urang Saduki jeung urang Parisi. Sebutan éta didefinisikeun sacara nabi ku kontéks petikan tempat éta diungkabkeun. Dina petikan éta Yohanes dipikawanoh keur ngalaksanakeun palayananana, tuluy urang Saduki jeung urang Parisi asup kana narasi. Dina ayat-ayat bubuka Yohanes dipikawanoh minangka “sora di padang gurun” numutkeun Yesaya.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Pada zaman itu datanglah Yohanes Pembaptis, memberitakan di padang gurun Yudea, dan berkata, Bertobatlah kamu, karena Kerajaan Surga sudah dekat.

> For this is he that was spoken of by the prophet Esaias, saying,

> Kerana inilah dia yang telah diperkatakan oleh nabi Yesaya, katanya,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Lentsoe la mongwe yo o huetsang kwa nageng ya sekaka la re, Baakanyang tsela ya Morena, tlhamalatsang ditselana tsa gagwe.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Dan John yang itu memakai pakaian dari bulu unta, dan ikat pinggang dari kulit pada pinggangnya; dan makanannya ialah belalang dan madu liar.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Maka keluarlah Yerusalem, seluruh Yudea, dan seluruh daerah di sekitar Yordan mendapatkan dia, lalu mereka dibaptis olehnya di Yordan sambil mengaku dosa-dosa mereka. Tetapi ketika ia melihat banyak orang Farisi dan Saduki datang kepada baptisannya, ia berkata kepada mereka, “Hai keturunan ular beludak, siapakah yang memperingatkan kamu untuk melarikan diri dari murka yang akan datang?” Matius 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Po dikokomelō tša mafelelo tša Isiraele ya bogologolo di bitšwa “moloko wa marabe,” ke moporofeta yo a tšwilego lešokeng. Johane ke yena moporofeta yo a phethagaditšego tema ya motseta wa Maleaki yo a lokišitšego tsela bakeng sa Moromiwa wa Kgwerano, yoo gape e bego e le lentšu le le hlabago lešokeng leo le hlaotšwego ke Jesaya.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Feriwa bynta ha “sla” kum ka dak, ngi shem ba ki mihpli ïa ka “jingkam paidbah jong ka jingngeit.” Ka jingkdew kaba nyngkong ka long ha u Adam bad ka Im, kiba la tap ïa ka jingïalam bakla jong ki da ki sla dieng soh ‘fig’. Mynshwa ki la phong ïa ka jingïong ba dei ka jainkup jong ka jingshai, ka jainkup jong ka hok; hynrei ynda kata ka la jah, ki la sngewthuh ba ki long kiba lyngkhuit—ki Laodikea—kiba pyrkhat ba kaei kaba ki donkam tang ka long ban rieh hadien “ki sla jong ka jingkam paidbah,” bad kiei-kiei kin long bha. Shuh shuh ha ka bynta, u Ioannis u kren beit pyrshah ïa ki Jiw Laodikea kiba shaniah ha ka jingïapohsyiem u Abraham ban pynim ïa ki, namar ka jingsngew sarong jong ki ka long tang ki sla thylli jong ka jingkam paidbah. Ki jainkup jong u briew ki mihpli ïa uei ba u long.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Miti ni ishara ya wanadamu na ya falme, na tunda, tawi, mbegu, udongo, maji, mzizi na, bila shaka, majani vyote vinawakilisha ishara maalumu za kinabii kila kimoja kwa namna yake; lakini kila mojawapo ya kweli hizo imeunganishwa na ishara nyingine zinazowakilishwa katika mistari mbalimbali ya unabii inayotumia ishara za kinabii zinazounda “mti.” Bila shaka, ishara ya kwanza ya kinabii ya mti ni kwamba unawakilisha jaribio la uzima au la mauti.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Johani muaj wakîlîwe kwa nguo alîsyawalaga, na chakula alîlyaga. Chakula cha kinabii, kîba nginya mana pâmwandi pa Israeli wa kala, kana Mkate wa Kûmawingû mwîso; no lazima kîlyiwe. Chakula kîu kîwakilîsya ujumbe wa kinabii wa kujaribu ambao no lazima uliwe, kwa kuwa ni mwîli wa Kristũ na ndamũ yake. Nguo syâsyawalaga Johani na chakula kyâlyaga nîsyo syatambulîsya ujumbe, na mjumbe ûla watengenezya njira ya Kristũ. Johani nî mwandiko wa mjumbe wa mbee wa mwîso ûtengenezya njira ya Kristũ, ûla Mjumbe wa Agano ûûka kwa gwafula hekaluni hwake wakati wa sheria ya Jumapili. Kîu kîngîkûtika, wanawali mapumbavu, ario o na Walaodikia na magugu, nîmo mawakilîsya kizazi kya kana kya mwîso kya andũ ala maikûmbîsya kana nîo andũ a agano ma Abrahamu a kîwîlyo, ta ũndũ wa Mafarisayo na Masadukayo mũthenya ûla Johani waumite kuuma irungu.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yohane o ne a apara moriri wa kamele le lebanta la letlalo le neng le e-na le sehokelo sa marapo, joalokaha liphoofolo tsa polasing li e-ba le sona hammoho le joko. O ne a ja, ka hona molaetsa oa hae e ne e le oa litsie, e leng letšoao le ka sehloohong la Boislamo ka Mangolong, ’me o ne a kopanya molaetsa oa hae oa Boislamo le mahe a linotši.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Na ruma ni Israel mitalana ia Manna; jala ia sama rengan beni ketumbari, putih; sereta rasanya baka kuih nipis ti digaga enggau nyiur madu. Keluaran 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

ꞌ만나는 하나님의 말씀의 상징이며, 그것은 꿀과 같은 맛이 났는데, 선지자들은 이를 그들이 먹는 것으로 나타내지는 메시지의 맛으로 밝힌다. 요한은 메뚜기로 상징되는 이슬람의 메시지와, 낙타 가죽 띠와 낙타 털로 그것을 가져왔다. 메뚜기와 낙타는 둘 다 이슬람의 상징이다. 그 이슬람의 메시지는 “꿀”로 상징되는 하나님의 말씀의 계몽과 섞여 있었다.

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Maka berkatalah Yonatan, “Ayahku telah mencelakakan negeri ini; lihatlah, aku mohon kepadamu, bagaimana mataku menjadi terang, karena aku mengecap sedikit madu ini.” 1 Samuel 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yohanes bukan sekadar mewakili suatu pesan Islam, melainkan ia datang dari padang gurun, sebagaimana Elia juga datang, dan Yohanes tidak memakan madu biasa, melainkan madu hutan, sebab ia, sama seperti Kristus, tidak dididik dalam lembaga-lembaga pada zamannya yang memiliki madu pesannya sendiri, yang dilambangkan oleh ragi orang-orang Farisi dan Saduki. Yohanes memakan madu dari padang gurun, sebab ia dididik oleh Roh Kudus di luar lembaga-lembaga keagamaan pada zamannya. Ikat pinggang yang lazim pada kurun waktu itu memiliki suatu mekanisme engsel yang padanya seseorang mengikatkan pakaiannya dari bulu unta. Engsel itu melambangkan Yohanes, yang merupakan titik peralihan dari tempat kudus duniawi kepada tempat kudus surgawi.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “நபி யோவான் அந்த இரு ஏற்பாடுகளுக்கிடையேயான இணைப்புக் கண்ணியாக இருந்தார். தேவனுடைய பிரதிநிதியாக அவர், நியாயப்பிரமாணமும் தீர்க்கதரிசிகளும் கிறிஸ்தவ ஏற்பாட்டோடு கொண்டுள்ள தொடர்பை வெளிப்படுத்த முன்வந்தார். அவர் சிறிய ஒளியாக இருந்தார்; அதற்குப் பின்பு வரப்போகிறது இன்னும் மகத்தான ஒளி. யோவானின் மனம் பரிசுத்த ஆவியினால் ஒளியூட்டப்பட்டது; அதனால் அவர் தமது ஜனங்கள்மேல் ஒளி பாய்ச்சும்படி ஆனார்; ஆனால் இயேசுவின் போதனையிலும் முன்மாதிரியிலும் இருந்து வெளிப்பட்ட அந்த ஒளிபோல், விழுந்துபோன மனிதன்மேல் வேறு எந்த ஒளியும் இதுவரை இவ்வளவு தெளிவாக பிரகாசித்ததில்லை; இனியும் பிரகாசிக்காது. கிறிஸ்துவும் அவருடைய பணி என்பதும் நிழல்மிக்க பலிகளால் முன்மாதிரியாகக் காட்டப்பட்டபடியே இருந்ததால், மிக மங்கலாகவே புரிந்துகொள்ளப்பட்டது. இரட்சகரின்மூலம் கிடைக்கப்போகும் எதிர்கால அழிவிலாத ஜீவனையும் யோவான் முழுமையாகப் புரிந்துகொள்ளவில்லை.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Pakaian engsel Yohanes diperkenalkan tepat pada saat pembaptisan Kristus, yang merupakan titik peralihan, dilambangkan oleh tempat Yohanes membaptis. Tempat itu bernama Bethabara yang berarti “tempat penyeberangan feri,” dan merupakan tempat yang sama di mana Israel purba memasuki Tanah Perjanjian ketika mereka keluar dari padang gurun, sebagaimana yang telah dilakukan Yohanes.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Tentu saja, pergerakan seratus empat puluh empat ribu itulah yang sedang diwakili oleh Yohanes, tetapi kami sekadar menunjukkan bahwa ketika Yesus dibaptis, generasi itulah yang oleh Dia dan Yohanes disebut sebagai “generasi ular beludak.” Yesus datang untuk memuliakan hukum Sepuluh Perintah Allah, dan Dialah yang mengilhamkan setiap kata dalam Alkitab; maka ketika Ia menyebut generasi terakhir Israel kuno sebagai suatu generasi ular beludak, Ia mengetahui sepenuhnya bahwa perintah yang kedua menunjuk kepada penghakiman yang sedang dilaksanakan atas keturunan yang ketiga dan keempat.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Moloko wa boraro le wa bone e emela kahlolo e ntseng e tsoela pele e qetellang molokong wa bone, e leng moloko wa marabe. Kolobetso ya Kreste e tshwantsha 9/11. Moloko wa Laodisea wa Seventh-day Adventist o bile molokong wa wona wa ho qetela ho tloha nakong eo. Molaetsa wa Johanne ho Bafarisi le Basaduse e ne e le molaetsa wa Laodisea.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Tetapi apabila dia melihat banyak orang Farisi dan Saduki datang kepada pembaptisannya, dia berkata kepada mereka,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> హే సర్పసంతానమా, రాబోవు కోపమునుండి పారిపోవాలని మీకు ఎవడు హెచ్చరించెను?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Oleh itu hasilkanlah buah-buah yang layak bagi pertobatan; dan janganlah kamu menyangka dalam hatimu bahawa kamu dapat berkata: Abraham ialah bapa kami:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> gonne ke a lo raya fun yin pe, Olorun le mu lati inu awon okuta wonyi dide awon omo fun Abrahamu.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> At izao koa ny famaky dia efa napetraka eo amin’ny fakan’ny hazo; koa ny hazo rehetra izay tsy mamoa voa tsara dia hokapaina ka hatsipy ao anaty afo. Izaho dia manao batisa anareo amin’ny rano ho amin’ny fibebahana; fa Izay avy manaraka ahy dia mahery noho izaho, ka tsy mendrika hitondra ny kapany akory aho; Izy no hanao batisa anareo amin’ny Fanahy Masina sy amin’ny afo; eny an-tanany ny famoliany, ary hodioviny tsara ny famoloany, ka hangoniny ao an-tsompitra ny variny; fa ny akofa kosa hodorany amin’ny afo tsy mety maty.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Lalu datanglah Yesus dari Galilea ke Yordan kepada Yohanes untuk dibaptis olehnya. Matius 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesu o ne a tswa Galalea, e e tshwantshetsang phetogo ya ntlha mo tumalanong le sebopiwa sa segono sa ga Johane, le bokao jwa Bethabara. Tiro ya ga Johane ya go baakanyetsa tsela e ne e fetogetse jaanong go nna tiro ya ga Keresete ya go tlhomamisa kgolagano. Dingwaga tse masome a mararo tsa boipaakanyo di ne di fedile, mme dingwaga tse tharo le halofo pele le morago ga sefapaano tsa simologa.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Pesan Yohanes ialah suatu amaran tentang murka yang akan datang pada kebinasaan Yerusalem, suatu kebinasaan yang juga melambangkan akhir dunia dan tujuh malapetaka yang terakhir. Pesan amaran itu ditempatkan dalam konteks Islam, dan disampaikan oleh seorang lelaki yang bukan sahaja menggenapi utusan Maleakhi yang menyediakan jalan, serta suara Yesaya di padang gurun, melainkan juga pesan Elia, kerana pakaian Yohanes sejajar dengan pakaian Elia sebagaimana pesan Yohanes sejajar dengan pesan Elia.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Basi akawaambia, Alikuwa mtu wa namna gani huyo aliyepanda kuwalaki na kuwaambia maneno hayo? Nao wakamjibu, Alikuwa mtu mwenye manyoya mengi, naye amejifunga mshipi wa ngozi viunoni mwake. Akasema, Huyo ni Eliya, M-Tishbi. 2 Wafalme 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Jika mereka bertanya tentang Yohanes, dan bukan tentang Elia, “orang yang bagaimanakah dia?” maka mereka akan dijawab, “seorang yang berbulu lebat, dan berikat pinggang kulit pada pinggangnya.” Seluruh pelayanan Yohanes selama enam bulan digambarkan dalam bagian ketika generasi yang terakhir dan yang keempat secara khusus dikenali dan didefinisikan. Pekabaran Laodikia kepada mereka secara langsung menyerang pengakuan sebagai umat perjanjian Allah, memperingatkan mereka tentang murka yang akan datang sebagaimana digambarkan oleh sebuah kapak yang menghantam akar pohon-pohon. Pekabaran itu mencakup bahwa Kristus akan menyelesaikan proses pengujian yang dimulai dengan Yohanes. Kemudian dalam Matius, Yesus juga menyebut orang-orang Yahudi “angkatan ular beludak,” dan Ia melanjutkan pemikiran dari tema Yohanes tentang menebang sebuah pohon, serta menjelaskan alasannya.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> “Fanaova ny hazo ho tsara, dia ho tsara ny voany; na fanaova ny hazo ho ratsy, dia ho ratsy ny voany; fa ny voany no ahafantarana ny hazo. Tarana-menarana, hataonareo ahoana no fiteny tsara, nefa ratsy ianareo? fa avy amin’ny haben’ny ao am-po no itenenan’ny vava. Ny olona tsara fanahy dia mamoaka zava-tsoa avy amin’ny rakitra tsaran’ny fony; ary ny olona ratsy fanahy kosa mamoaka zava-dratsy avy amin’ny rakitra ratsin’ny fony. Fa Izaho milaza aminareo: ny teny foana rehetra izay holazain’ny olona dia hampamoahina azy amin’izany amin’ny andro fitsarana. Fa ny teninao no hanamarinana anao, ary ny teninao no hanamelohana anao.” Matio 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

மற்றும் இரண்டாம் கட்டளையின்படி, நியாயத்தீர்ப்பின் நாள் நான்காம் தலைமுறையிலே இருக்கிறது. நியாயத்தீர்ப்பு நாம் பேசும் செய்தியை அடிப்படையாகக் கொண்டது; அந்தச் செய்தி நம் இருதயங்களிலிருந்து வெளிப்படுகிறது. நாம் பேசும் செய்தியே, நாம் பேதுருவின் “தெரிந்துகொள்ளப்பட்ட சந்ததி”யா அல்லது “பாம்புகளின் சந்ததி”யா என்பதை வெளிப்படுத்துகிறது. இந்த இரு வகுப்பினரும், கிறிஸ்து தூசியைத் துடைக்கும் மனிதனைப்போல் தமது களத்தைச் சுத்திகரிக்கிற ஒரு சோதனைச் செயல்முறையின் முடிவில் வெளிப்படுத்தப்படுகிறார்கள். பத்து கன்னியரின் உவமையில் உள்ள எண்ணெயைப் போலவே, அந்தச் செய்தி தீய இருதயமொன்றினாலோ நல்ல இருதயமொன்றினாலோ பிரதிநிதித்துவப்படுத்தப்படுகிறது. கிறிஸ்துவின் குறிப்பில் மேலும், பாம்புகளின் இந்தச் சந்ததி—நான்காம் மற்றும் இறுதியான தலைமுறை—ஒரு அடையாளத்தைத் தேடுகிறது; அவர்களுக்கு வழங்கப்படவிருந்த ஒரே அடையாளம் யோனாவின் அடையாளமே ஆகும்.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Lalu beberapa ahli Taurat dan orang Farisi itu menjawab, katanya, “Guru, kami ingin melihat suatu tanda dari pada-Mu.” Tetapi Ia menjawab dan berkata kepada mereka, “Suatu angkatan yang jahat dan tidak setia mencari suatu tanda; tetapi kepadanya tidak akan diberikan tanda selain tanda nabi Yunus. Sebab sebagaimana Yunus tinggal tiga hari dan tiga malam di dalam perut ikan besar, demikian juga Anak Manusia akan tinggal tiga hari dan tiga malam di dalam hati bumi. Orang-orang Niniwe akan bangkit pada penghakiman bersama angkatan ini dan akan menghukumnya, karena mereka telah bertobat oleh pemberitaan Yunus; dan sesungguhnya, yang lebih besar dari pada Yunus ada di sini. Ratu dari selatan akan bangkit pada penghakiman bersama angkatan ini dan akan menghukumnya, karena ia datang dari ujung-ujung bumi untuk mendengar hikmat Salomo; dan sesungguhnya, yang lebih besar dari pada Salomo ada di sini.” Matius 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Kristus merujuk kepada orang Yahudi sebagai satu generasi ular beludak, dan Dia menggunakan gambaran-gambaran penghakiman seperti pemberitaan Yunus, dan pemberitaan hikmat Salomo. Yesus sedang mengenal pasti melalui konteks, dan dengan dua saksi, bahawa generasi ular beludak itu ialah generasi keempat, kerana pada generasi keempatlah penghakiman dilaksanakan.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

အိပ္ပြောခြင်းမဟုတ်သော သူတော်စင်တစ်သိန်းလေးသောင်းလေးထောင်သည် နောက်ဆုံးကာလ၏ အလံအမှတ်၊ သို့မဟုတ် နိမိတ်လက္ခဏာဖြစ်ကြသည်။ ထိုသို့ပင် ဘုရားသခင်၏ ပညတ်တရားနှင့် ဥပုသ်နေ့လည်း ဖြစ်သည်။ ယောန၏နိမိတ်လက္ခဏာသည် ရှင်ပြန်ထမြောက်ခြင်း၏ နိမိတ်လက္ခဏာဖြစ်ပြီး၊ ခရစ်တော်၏ခေတ်ကာလရှိ ယုဒလူတို့အတွက်မူ သန့်ရှင်းသောဝိညာဉ်တော်သည် ချိုးငှက်ပုံသဏ္ဍာန်ဖြင့် ဆင်းသက်တော်မူခဲ့သော ကိုယ်တော်၏ဗတ္တိဇံပင် ဖြစ်သည်။ “ယောန” ဟူသောအမည်၏ အဓိပ္ပာယ်မှာ “ချိုးငှက်” ဖြစ်သည်။ ယောန၊ ဗျာဒိတ်ကျမ်းရေးသူ ယောဟန်၊ ဒံယေလ၊ ယောသပ်နှင့် လာဇရုတို့သည် လမ်းမပေါ်၌ သုံးရက်ခွဲကြာ သေဆုံးနေခြင်းမှ ရှင်ပြန်ထမြောက်လာသော သူတော်စင်တစ်သိန်းလေးသောင်းလေးထောင်ကို ကိုယ်စားပြုကြသည်။ ထိုအချိန်တွင် သူတို့သည် လောဒိကိယအသင်းသားများအဖြစ်မှ ဖိလဒေလဖိအသင်းသားများအဖြစ်သို့ ကူးပြောင်းရမည်ဖြစ်သဖြင့်၊ ထို့ကြောင့် ခုနစ်ပါးထဲမှ ထွက်သော အဋ္ဌမမြောက်သူ ဖြစ်လာကြသည်။ ယောနသည် ဗတ္တိဇံကို ကိုယ်စားပြုသည်၊ အကြောင်းမှာ သူသည် ရေထဲသို့ ပစ်ချခံရပြီး ဝေလငါးက မျိုချသောအခါ သင်္ကေတအားဖြင့် သေဆုံးခဲ့သောကြောင့်ဖြစ်သည်။ ထို့နောက် သူသည် ရှင်ပြန်ထမြောက်ခဲ့သည်။ ထိုနည်းတူ ယောဟန်သည် ပွက်ပွက်ဆူသော ဆီထဲမှ ထုတ်ယူခံရသောအခါ၊ ဒံယေလသည် ခြင်္သေ့တွင်းထဲမှ ထုတ်ယူခံရသောအခါ၊ ယောသပ်သည် တွင်းထဲမှ ထုတ်ယူခံရသောအခါ၊ လာဇရုသည်လည်း—ခရစ်တော်၏ကာလ၌ တံဆိပ်ခတ်ခြင်းဆိုင်ရာ အံ့ဖွယ်နိမိတ်ဖြစ်သကဲ့သို့—ရှင်ပြန်ထမြောက်ခဲ့သည်။ ယုဒလူတို့သည် ခရစ်တော်၏ရှင်ပြန်ထမြောက်ခြင်းအားဖြင့် ကိုယ်စားပြုထားသော ယောန၏နိမိတ်လက္ခဏာကို မမြင်နိုင်ခဲ့ကြသကဲ့သို့ပင်၊ အက်ဒဗင်တစ်ဝါဒသည်လည်း ယောန၏နိမိတ်လက္ခဏာဖြစ်သော 9/11 ၏နိမိတ်ကို ထိုထက်မက မရှင်းလင်းစွာသာ မြင်သည်။

We will continue these subjects in the next article.

Kita akan melanjutkan pokok-pokok ini dalam artikel berikutnya.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “An teng lemna tûna Pathian mite hnêna lo thleng tûr, hnaih leh hla taka awmte hnênah, chu vântirhkoh pathumna thuchah a ni. He thuchah hi hriat thiam tumtute chu, Seventh-day Adventist-te hi tûna an nihna siamtu rinna lungphûm tihchhiat tûra leh a tungdingtu tungte sawi bo tûra Thu an hman dânah Lalpa’n a hruai lo vang. Thutakte chu, Pathian Thu-a hrilhlâwkna kawng zuiin kan hmasawn zêl angin, an indawtin an lo lang chhuak a, tûnah hian thutak, thianghlim, kumkhua thutak an ni. Kan thil tawrhna chanchin kal tawh hunah chuan, hrilhlâwknaahte thutak hrui inzawm chu hmuhin, lei chu step by step-a lo kal tawhte chu, engkim zînga êng eng pawh pawm leh awih tûrin an lo inbuatsaihin an awm. Anni chu thilthîngtein, rawngbâwlnaah an ṭawngṭai a, an innghei a, thutak chu ro hlu tak inthlahrunna anga zawnin an chhui nghet a; tin, Thlarau Thianghlimin min zirtîr a, min hruai niin kan hria. Thurin tam tak chu an lo thlen a, thutak anga lang ve tûrin an nei; nimahsela, Pathian Lehkhathawn thu hrilhfiah sual leh hman sual nên an inchang tel avângin, ngaihtuah harsa leh hlauhawm takte thleng tûrin an hruai. Thutak point tinrêng chu engtiangin nge a lo nghet tih leh, Pathian Thlarau Thianghlimin chuta a chhinchhiahna a dah tih hi kan hre chiang hle. Chutih lai tak chuan awte pawh an riak zêl a, ‘Hetah hian thutak a awm,’ ‘Keiin thutak ka nei e; min zui rawh u,’ an ti. Mahse vaukhânna chu a lo thleng a, ‘An hnênah kal suh u. Ka tir an ni lo va, nimahsela an tlân chhuak.’ (Jeremia 23:21 en ang che.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Penuntun-penuntun Tuhan adalah nyata, dan sungguh ajaib penyataan-penyataan-Nya tentang apa yang adalah kebenaran. Pokok demi pokok ditegakkan oleh Tuhan Allah semesta langit. Apa yang dahulu adalah kebenaran, tetap adalah kebenaran pada hari ini. Tetapi suara-suara itu tidak berhenti terdengar—‘Inilah kebenaran. Aku mempunyai terang baru.’ Namun terang-terang baru ini dalam garis-garis nubuat nyata dalam kesalahan menerapkan Firman dan menghanyutkan umat Allah tanpa sauh yang dapat menahan mereka. Jika pelajar Firman mau menerima kebenaran-kebenaran yang telah Allah nyatakan dalam penuntunan-Nya atas umat-Nya, dan menjadikan kebenaran-kebenaran itu miliknya, mencernakannya, serta membawanya ke dalam kehidupan praktisnya, maka mereka akan menjadi saluran-saluran terang yang hidup. Tetapi mereka yang telah mengabdikan diri untuk menyelidiki teori-teori baru, mempunyai campuran kebenaran dan kesesatan yang digabungkan, dan setelah berusaha menonjolkan perkara-perkara ini, telah membuktikan bahwa mereka tidak menyalakan pelitanya dari mezbah ilahi, dan pelita itu pun padam dalam kegelapan.” Selected Messages, buku 2, 103, 104.

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