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

Buka ea Joele le Kereke ea Bo-Seventh-day Adventist ea Laodisea — Nomoro ea Mashome a Mabeli

Number Twenty

Hamba nke Iri Abụọ

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Buku Yoel mengenal pasti bahawa kebinasaan kebun anggur Tuhan berlaku pada generasi keempat.

> The word of the Lord that came to Joel the son of Pethuel.

> Mambo ga Jehofa lawa ya ta eka Yuwele, n’wana wa Pethuwele.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Dengarlah ini, hai orang-orang tua, dan pasanglah telinga, hai semua penduduk negeri. Pernahkah hal ini terjadi pada zamanmu, atau bahkan pada zaman nenek moyangmu? Ceritakanlah hal itu kepada anak-anakmu, dan biarlah anak-anakmu menceritakannya kepada anak-anak mereka, dan anak-anak mereka kepada angkatan yang lain.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Se se neng se tlogetswe ke seboko sa palema, se ne sa jewa ke tsie; mme se se neng se tlogetswe ke tsie, sa jewa ke seboko sa cankerworm; mme se se neng se tlogetswe ke seboko sa cankerworm, sa jewa ke seboko sa caterpiller.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Tsohang, lona ba tagilweng, mme lo lele; lo bokolle, lona lotlhe ba ba nwang beine, ka ntlha ya beine e ntšhwa; gonne e kgaotswe mo melomong ya lona. Joele 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Kisah perumpamaan tentang sepuluh dara itu ialah perumpamaan tentang Adventisme, dan kebangkitan dalam perumpamaan itu berlaku apabila gandum dan lalang dipisahkan; pada ketika itu, lalang tersedar akan hakikat bahawa mereka telah “diputuskan” daripada “air anggur yang baharu.” Ungkapan “diputuskan” melambangkan langkah pertama perjanjian Abram, ketika seekor lembu betina, kambing betina, dan domba jantan dibelah dua dalam upacara untuk mengesahkan perjanjian itu dengan darah. Dalam petikan perjanjian yang sama itu, Tuhan menyatakan bahawa Dia akan melawat umat-Nya dalam penghakiman pada generasi yang keempat.

> 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; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Ka jing ong U ha u Abram, “To tip skhem ba u symbai jong me un long u nongwei ha ka ri kaba ym dei ka jong ki, bad kin shakri ïa ki; bad kin pynshitom ïa ki saw spah snem; bad ïa kata ka jaitbynriew ruh, ïa kaba kin shakri, ngan bishar; bad hadien kata kin mih noh ryngkat bad ka spah kaba khraw. Bad ma me, men leit sha ki kpa jong me ha ka jingïasuk; yn tep ïa me ha ka jingïathuh tymmen kaba bha. Hynrei ha ka pateng kaba saw kin wan phai biang sha kane ka jaka: naba ka pop jong ki Amorait kam pat dap.” Jenesis 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Apabila nubuat itu digenapi pada generasi keempat, iaitu pada generasi Musa, Tuhan mengemukakan Sepuluh Perintah sebagai lambang perjanjian antara Allah dengan umat pilihan-Nya. Dalam perintah yang kedua daripada sepuluh hukum itu, terang empat generasi Abram diperbesarkan.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ukawiya te kupanga usambano ali onse ongafanana na chinthu ciri cose cili kudzulu pamwambapa, peno ciri cose cili pa dziko lapansi pansipa, peno ciri cose cili m’manzi pansi pa dziko lapansi: ukawiya te kugwadira izo, peno kuzitumikira: pakuti Ine Yehova Mulungu wako ndine Mulungu wansanje, wolanga mphulupulu za makolo pa ana kufikira mbadwo wacitatu na wacinai wa iwo amene anidana Ine; ndipo kuonetsa cifundo kwa zikwi za iwo amene anikonda Ine, na kusunga malamulo anga. Eksodo 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Cuatro generaciones del pacto de Abram fueron incorporadas en la magnificación del carácter de Dios como Dios celoso. Su celo se contrasta con las imágenes talladas. En la cuarta generación de Abram también encontramos un juicio progresivo. El juicio recayó sobre la nación donde el pueblo de Dios estaba en servidumbre, así como sobre el pueblo de Dios, y después de eso, los amorreos serían juzgados. Abram identifica un proceso de juicio progresivo que comienza con la casa de Dios y avanza progresivamente por el mundo, y el segundo mandamiento identifica que el proceso de juicio divide a la humanidad en una clase de los que aborrecen a Dios y una clase de los que aman a Dios, tipificando así la ley dominical que proclama a gran voz: «Si me amáis, guardad mis mandamientos.»

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Ka nako e tšoanang eo Molao o neng o fanoa Sinai, Moshe o bontšoa semelo sa Molimo.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Tuhan berfirman kepada Musa, “Pahatlah bagimu dua loh batu seperti yang pertama; dan Aku akan menuliskan pada loh-loh ini perkataan-perkataan yang ada pada loh yang pertama, yang telah kaupecahkan. Bersiaplah pada pagi hari, lalu naiklah pada pagi hari itu ke gunung Sinai, dan berdirilah di sana di hadapan-Ku di puncak gunung itu. Janganlah seorang pun naik bersama engkau, dan janganlah seorang pun terlihat di seluruh gunung itu; juga kawanan kambing domba maupun lembu sapi janganlah makan rumput di depan gunung itu.”

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Maka dia memahat dua loh batu seperti yang pertama; lalu Musa bangun pagi-pagi benar, dan naik ke Gunung Sinai, seperti yang telah diperintahkan Tuhan kepadanya, serta membawa dalam tangannya kedua loh batu itu. Lalu Tuhan turun dalam awan dan berdiri di sana bersama dia, serta memaklumkan nama Tuhan. Dan Tuhan lewat di hadapannya, lalu berseru,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Tuhan, TUHAN Allah, penuh belas kasihan dan rahmat, panjang sabar, dan berlimpah dalam kebaikan dan kebenaran, yang menaruh kasih setia bagi beribu-ribu orang, yang mengampuni kesalahan, pelanggaran, dan dosa, tetapi sekali-kali tidak membebaskan orang yang bersalah; yang membalaskan kesalahan bapa-bapa kepada anak-anaknya, dan kepada anak-anak dari anak-anaknya, sampai kepada keturunan yang ketiga dan yang keempat.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Musa segera bergegas, lalu sujud menyembah ke tanah dan beribadah. Maka berkatalah ia, “Jika sekarang aku telah mendapat kasih karunia di hadapan-Mu, ya Tuhan, biarlah kiranya Tuhanku berjalan di tengah-tengah kami; sebab bangsa ini adalah bangsa yang tegar tengkuk; ampunilah kesalahan kami dan dosa kami, dan terimalah kami menjadi milik pusaka-Mu.” Keluaran 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

ᱟᱹᱜᱮᱫ ᱫᱟᱹᱱ ᱦᱚᱨ ᱨᱮ ᱪᱟᱹᱫᱟᱣ ᱫᱚ 1850 ᱯᱟᱭᱚᱱᱤᱭᱟᱨ ᱪᱟᱨᱴ ᱥᱟᱶ ᱢᱮᱞ ᱮᱫᱟᱭᱟ᱾ ᱯᱳᱭᱞᱚ ᱯᱟᱴᱤᱭᱟᱹᱜ ᱠᱚ ᱵᱷᱮᱜᱟᱨ ᱮᱱᱟ, ᱟᱨ ᱯᱳᱭᱞᱚ ᱯᱟᱴᱤᱭᱟᱹᱜ ᱨᱮ ᱜᱚᱱᱚᱝ ᱠᱚ ᱨᱮ ᱵᱷᱩᱞ ᱛᱟᱦᱮᱸᱱᱟ᱾ ᱛᱚᱱᱠᱟ ᱯᱩᱨᱟᱹᱛᱟᱹᱱ ᱤᱥᱨᱟᱭᱮᱞ ᱠᱚ ᱚᱱᱚᱞ ᱨᱮᱭᱟᱜ ᱡᱚᱢᱟᱣᱟᱜ ᱠᱚ ᱛᱮ ᱛᱮᱭᱟᱨ ᱮᱱᱟ, ᱟᱨ ᱱᱟᱶᱟ ᱤᱥᱨᱟᱭᱮᱞ ᱠᱚ ᱤᱥᱚᱨᱟᱜ ᱚᱱᱚᱞ ᱟᱨ ᱤᱥᱚᱨᱟᱜ ᱯᱷᱚᱨᱚᱯᱷᱮᱴᱤᱠ ᱣᱟᱹᱠᱭ ᱨᱮᱭᱟᱜ ᱚᱱᱚᱞ ᱠᱚᱣᱟᱜ ᱡᱚᱢᱟᱣᱟᱜ ᱠᱚ ᱛᱮ ᱛᱮᱭᱟᱨ ᱮᱱᱟ᱾ ᱡᱚᱜ ᱫᱚ ᱮᱱ ᱵᱟᱨ ᱯᱟᱴᱤᱭᱟᱹᱜ ᱯᱳᱭᱞᱚ ᱩᱯᱩᱱ ᱮᱱᱟ, ᱛᱚ ᱰᱮᱨᱮ ᱨᱮ ᱥᱟᱹᱨᱤ ᱵᱤᱫᱨᱚᱦ ᱛᱟᱦᱮᱸᱱᱟ, ᱟᱨ 1850 ᱪᱟᱨᱴ ᱡᱚᱜ ᱩᱯᱩᱱ ᱮᱱᱟ, ᱛᱚ ᱰᱮᱨᱮ ᱨᱮ ᱟᱫᱽᱭᱟᱛᱢᱤᱠ ᱵᱤᱫᱨᱚᱦ ᱵᱩᱞ ᱮᱫᱟᱭᱟ᱾ ᱟᱵᱨᱟᱢᱟᱜ ᱪᱟᱹᱨ ᱯᱩᱥᱛᱟᱹᱣ ᱨᱮᱭᱟᱜ ᱯᱷᱚᱨᱚᱯᱷᱮᱥᱤ ᱫᱚ ᱢᱳᱥᱮ ᱫᱚᱨᱟᱭ ᱪᱟᱹᱨ ᱯᱩᱥᱛᱟᱹᱣ ᱨᱮ ᱯᱩᱨᱟᱹᱣ ᱮᱱᱟ, ᱳᱱᱰᱮ ᱤᱥᱚᱨ ᱪᱟᱹᱨ ᱯᱩᱥᱛᱟᱹᱣ ᱨᱮ ᱵᱤᱪᱟᱨ ᱨᱮᱭᱟᱜ ᱯᱨᱚᱠᱟᱥ ᱢᱟᱨᱟᱝ ᱠᱮᱫᱟᱭᱟ ᱫᱚᱥᱨᱟ ᱟᱫᱮᱥ ᱨᱮ᱾ ᱢᱩᱨᱛᱤ ᱠᱚ ᱤᱥᱚᱨᱟᱜ ᱥᱟᱹᱨᱤ ᱥᱮᱣᱟ ᱨᱮᱭᱟᱜ ᱱᱚᱠᱚᱞ ᱮᱱᱟ, ᱟᱨ ᱤᱥᱚᱨᱟᱜ ᱪᱮᱛᱟᱱᱟᱹᱜ ᱫᱚ ᱵᱤᱪᱟᱨ ᱥᱟᱶ ᱡᱚᱲᱟᱣ ᱮᱱᱟ᱾ ᱛᱚᱱ ᱢᱳᱥᱮ ᱤᱥᱚᱨᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱧᱮᱞ ᱠᱮᱫᱟᱭᱟ᱾ ᱩᱱᱤ ᱤᱥᱚᱨᱟᱜ ᱪᱮᱛᱟᱱᱟᱹᱜ ᱠᱮ ᱤᱥᱚᱨᱟᱜ ᱪᱟᱹᱨᱤᱛᱨᱚ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱜᱩᱱ ᱞᱮᱠᱟ ᱧᱮᱞ ᱠᱮᱫᱟᱭᱟ, ᱡᱮᱛᱟ ᱩᱱᱤᱭᱟᱜ “name” ᱛᱮ ᱩᱫᱽᱫᱤᱥᱴ ᱮᱱᱟ, ᱟᱨ ᱥᱮᱣᱟᱠ ᱟᱨ ᱩᱱᱤᱭᱟᱜ ᱟᱹᱯᱩ-ᱟᱯᱟ ᱠᱚᱣᱟᱜ ᱯᱟᱯ ᱛᱟᱞᱟ ᱨᱮᱭᱟᱜ ᱥᱚᱢᱵᱚᱱᱫᱷ ᱯᱨᱚᱠᱟᱥ ᱮᱱᱟ᱾

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Nako Kriisto teempeli yore ngenda eke yiandeka, bano bayekuru baawe bakarokerwa mbu obwizu bw’inzu Ye bwamurya. “Obwizu” ni ekigambo “obwihatiro bw’obughyali.” Embebeka ya Ruhanga eraga obwihatiro Bwe obw’obughyali, ni yo nsonga eyareetera Kriisto kweza teempeli Ye, kandi omwoyo gw’obunabbi ogw’obwetaago bw’okwatura ebibi eby’ba shoimwe, gwabaho bwanyima kuba ekintu eky’omugasho munonga mu kuranga okw’okwegarukamu mu rubanja rw’“emirundi musanvu” rwa Abaleevi abiri na mukaaga. “Omuzukulwana ogw’okuna” gwa Abramu gukura gukomera kandi gukwata oburemezi bwingi nk’oku gukwendelea mu byafaayo by’endagaano. Ekitabo kya Yoeri kiraga obwire bw’enkuba ey’ahamuheru, eibaho mu biro by’ahamuheru. Ekitabo kya Yoeri kiteera obutumwa bwakyo ku kutandikaho kw’okuleeta obutumwa bw’emiganda ena, nk’omutwe ogwahandiikirwe mu mutendera gw’okubanza gw’endagaano ya Abramu ey’emitendera eshatu na Ruhanga. Omutwe ogwo gusinga ku musozo gwagwo mu kitabo kya Yoeri.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Selepas berada di Tanah Perjanjian, Tabut perjanjian ditempatkan di Silo, di mana Eli, imam besar yang jahat dan bodoh, serta dua orang anak lelakinya yang fasik, diperhadapkan dengan panggilan Samuel. Silo akan menjadi satu tahap dalam perjalanan Tabut itu, yang merupakan lambang perjanjian. Sesudah Tabut itu digunakan sebagai lambang yang meruntuhkan tembok Yerikho, ia ditempatkan di Silo selama kira-kira empat ratus tahun, sehingga kematian Eli dan anak-anak lelakinya yang jahat. Kemudian Tabut itu dirampas oleh orang Filistin, dan sesudah itu, apabila Daud memindahkan Tabut itu ke Yerusalem, terlaksanalah gambaran pertama tentang kemasukan kemenangan ke dalam Yerusalem. Tujuan yang dinyatakan bagi pemindahan lambang perjanjian itu ke Yerusalem ialah bahawa Allah telah memilih untuk meletakkan nama-Nya di Yerusalem, dan nama-Nya dikaitkan dengan kecemburuan-Nya, yang dikaitkan dengan penghakiman-Nya yang cemburu pada keturunan yang keempat.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Pada masa undang-undang hari Ahad, Tuhan akan meninggikan gereja yang menang mengatasi segala bukit dan gunung, dan bangsa-bangsa bukan Yahudi akan berkata, “Mari, marilah kita pergi ke rumah Tuhan.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> “Pada hari-hari terakhir akan terjadi, bahawa gunung rumah TUHAN akan ditegakkan di puncak gunung-gunung, dan akan ditinggikan mengatasi bukit-bukit; dan segala bangsa akan mengalir kepadanya. Dan banyak bangsa akan pergi serta berkata, Marilah, dan biarlah kita naik ke gunung TUHAN, ke rumah Allah Yakub; maka Dia akan mengajar kita tentang jalan-jalan-Nya, dan kita akan berjalan di lorong-lorong-Nya; kerana dari Sion akan keluar hukum, dan firman TUHAN dari Yerusalem.” Yesaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Firman Tuhan keluar dari Yerusalem, kerana di sanalah Dia telah memilih untuk meletakkan “nama”-Nya. Bersama Musa, “Tuhan turun dalam awan itu, lalu berdiri di sana bersama-sama dengannya, dan memberitakan nama Tuhan. Maka Tuhan lalu di hadapannya, dan berseru,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> 主、主なる神、あわれみ深く、恵みに富み、忍耐強く、慈しみと真実とに満ち、幾千代にわたってあわれみを保ち、不義と背きと罪とを赦すが、決して罰すべき者を無罪にはされず、父たちの不義を子らに、また子らの子らに、三代、四代にまで報いられる。出エジプト記 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“ឈ្មោះ” របស់ទ្រង់ គឺជាលក្ខណៈរបស់ទ្រង់ ហើយលក្ខណៈរបស់ព្រះជាម្ចាស់ មានទាំងជម្រៅស្មុគស្មាញយ៉ាងខ្លាំង និងមានភាពសាមញ្ញយ៉ាងខ្លាំង។ ព្រះជាម្ចាស់គឺជាសេចក្តីស្រឡាញ់ ដែលជាការបង្ហាញលក្ខណៈរបស់ទ្រង់យ៉ាងពេញលេញ ប៉ុន្តែបង្ហាញក្នុងទម្រង់សាមញ្ញ។ សេចក្តីពិតនៃសម្ពន្ធមេត្រីរបស់អាប់រ៉ាម អំពី “ជំនាន់ទីបួននៃការជំនុំជម្រះ” ត្រូវបានពង្រីក “បន្ទាត់លើបន្ទាត់” ដោយពន្លឺបន្ថែមរបស់បញ្ញត្តិទីពីរ ស្តីអំពីជំនាន់ទីបួន។ បន្ទាប់មក បទពិសោធន៍របស់ម៉ូសេ បានពង្រីកពន្លឺអំពីទំនាក់ទំនងរវាងជំនាន់ទីបួន និងលក្ខណៈរបស់ព្រះជាម្ចាស់ ដោយបន្ថែមពន្លឺអំពីការច្រណែនរបស់ទ្រង់។ ការបំផុសគំនិតបានកំណត់និយមន័យលក្ខណៈថាជា “គំនិត និងអារម្មណ៍រួមបញ្ចូលគ្នា” ប៉ុន្តែក៏បានជូនដំណឹងដល់យើងផងដែរថា គំនិតរបស់យើង មិនដូចគំនិតរបស់ព្រះទេ។ លក្ខណៈរបស់ទ្រង់ គឺជាគំនិត និងអារម្មណ៍រួមបញ្ចូលគ្នារបស់ទ្រង់ ហើយលក្ខណៈរបស់ទ្រង់មានមុខមាត់ជាច្រើនលើសពីគំនិត និងអារម្មណ៍សាមញ្ញរបស់មនុស្សយើង ដល់ថ្នាក់ដែលភាពខុសគ្នានោះ គឺថា គំនិតរបស់ទ្រង់ខ្ពស់ជាងមេឃ ប្រៀបនឹងផែនដី។

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> “Kerana fikiran-Ku bukanlah fikiranmu, dan jalanmu bukanlah jalan-Ku, demikianlah firman TUHAN. Sebab seperti langit lebih tinggi daripada bumi, demikianlah jalan-Ku lebih tinggi daripada jalanmu, dan fikiran-Ku daripada fikiranmu.” Yesaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Idlan nnsni yiwen umeslay n wumdan ara yili d ayen i t-id-yesmedden; ma yella ttabiɛt n Öebbi tettwassen s yisem-is, ihi yal taẓuri n yisem n Öebbi d taẓuri n ttabiɛt-is. Aryul n taqbilt n Yuda yettmuddu taxutemt i Wawal-is n tnebbit, yerna yettakk-as tuffɣa; Palmoni d Ameqqran Aḥesab n Wufraren, win i d aẓar seg wakal aqquran, yerna d taqerruyt i yettaṛa, d tagut n tmes, d tigejdit n tmes, d lmalak ameqran Mixa’el, akked wayen niḍen war taggara. Iwṣifen n ttabiɛt n Öebbi, akka i d-ttwaseknen s yismawen-is yemgaraden, ur sɛin ara taggara. “Ameslay n wumdan ara yili d ayen i t-id-yesmedden” d wa. Deg meṛṛa yinawen yemgaraden n ttabiɛt n Öebbi i nettwassen d wid yellan, acu-t unamek—belli deg umecwar amezwaru n leɛqed deg ukala n leɛqed amkraḍ n Abram—“aḥuddu n tis kraḍ d ukkuz” d asentel agejdan deg leɛqed—i d-yettbanen yisem-is?

> 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; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Lalu firman-Nya kepada Abram, “Ketahuilah dengan pasti bahwa keturunanmu akan menjadi orang asing di suatu negeri yang bukan milik mereka; mereka akan diperhamba oleh penduduk negeri itu, dan penduduk itu akan menindas mereka empat ratus tahun lamanya. Tetapi bangsa yang kepadanya mereka akan diperhamba itu akan Kuhakimi; sesudah itu mereka akan keluar dengan membawa harta benda yang besar. Adapun engkau, engkau akan pergi kepada nenek moyangmu dalam damai; engkau akan dikuburkan pada usia yang lanjut dan baik. Tetapi pada keturunan yang keempat mereka akan kembali ke sini, sebab kedurjanaan orang Amori belum genap.” Kejadian 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Tabia ya Mungu kama Mwamuzi wa wanadamu na wa mataifa huwapa wanadamu kipindi cha majaribio kinachowakilishwa na vizazi vinne. Mungu ndiye Mwamuzi, Yeye ni mwenye rehema, Yeye ni mvumilivu, naye huifikisha hukumu ya wanadamu na ya mataifa kwenye ukamilisho katika kizazi cha nne. Tamko la msingi la Mungu katika agano Lake na watu waliochaguliwa linajumuisha hukumu ya kizazi cha nne. Kama vile ujumbe wa malaika wa kwanza unavyobeba sifa zote za kila mmoja wa jumbe za wale malaika watatu binafsi, vivyo hivyo, hatua ya kwanza ya agano la Abramu inabeba sifa za agano lote la sehemu tatu. Jina la Mungu ni kwamba Yeye ni Mwamuzi mwenye rehema, ahukumuye katika kizazi cha nne. Kila hatua nyingine katika historia ya agano la watu waliochaguliwa hujengwa juu ya msingi huo.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Apabila kitab Yoel ditempatkan pada kebangkitan Seruan Tengah Malam dalam ayat lima, dan “air anggur yang baru” “diputuskan” dari mulut mereka, pendahuluan kepada pemisahan perjanjian yang terakhir itu atas suatu umat perjanjian yang terpilih merupakan pekabaran dasar tentang perjanjian yang mengemukakan pemberontakan umat perjanjian yang kemudian “diputuskan,” sebagai sesuatu yang digenapi pada generasi yang keempat. Mereka “diputuskan,” kerana tidak memahami pekabaran dasar perjanjian itu.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Khri̱hthina leh phu̱rhna a ni zêl tûr thuthlung thu, Genesis bung 15-a châng li-ah a awm chu, thuthlung thuchah tâwpna—capstone message—chu ni hnuhnung lamah “uain thar” angin a lo puan chhuah huna hman tûr tehfung rod leh rorêlna hrui a ni. “Uain thar” chu “tan bo” a nih huna Ephraim zu ruihte an harh chhuahna nêna inzawm nghiatna chu, ni hnuhnung lamah ruah sur hnuhnung hun chhûnga fiahna hunah, lalna do zêl thlante hnam hel avâng chuan an khâng tihna hnam chhuakna lina tâwpna chunga rorêlna puan chhuahna thu bulpuiah a dah tel chuan chauh dik takin hriatthiam theih a ni.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Dalam Kejadian tujuh belas, kita mendapati langkah kedua daripada perjanjian tiga serangkai dengan Abraham:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Nunga Katonda akagamba Ibrahimu nti, “Olirindanga endagaano yange; ggwe n’ezzadde lyo oluvannyuma lwo mu mirembe gyalyo. Eno ye ndagaano yange, gye munaakwata, wakati wange nammwe n’ezzadde lyo oluvannyuma lwo;”

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Setiap anak laki-laki di antara kamu harus disunat. Dan kamu harus menyunat daging kulupmu; dan hal itu akan menjadi tanda perjanjian antara Aku dan kamu. Dan anak laki-laki yang berumur delapan hari harus disunat di antara kamu, setiap anak laki-laki turun-temurun dalam generasimu, baik yang lahir di rumahmu maupun yang dibeli dengan uang dari orang asing, yang bukan dari keturunanmu. Baik yang lahir di rumahmu maupun yang dibeli dengan uangmu, keduanya wajib disunat; dan perjanjian-Ku akan ada di dalam dagingmu sebagai suatu perjanjian yang kekal. Dan anak laki-laki yang tidak disunat, yang daging kulupnya tidak disunat, orang itu harus dilenyapkan dari antara bangsanya; ia telah melanggar perjanjian-Ku. Kejadian 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Ekang epe eñwene udua anam esio nnọ nte aban̄a ke idoho “ke ekebio.” Uyo emi akenamde nte “ekebio,” anam mfik ke ikot anam̄de Abram akan̄a ke ubọk iba ke ikọt ition̄o ye ise, ndien ke itie oro, owo eke idikpaha ke obio idaha oro ekebio esit “ekebio” efep ke mme idot enye. Nditọt esịt ekenam nnọchi ke baptism ke akụkọ ifaŋ idem idot, ebe Christ anamde nte anam ọfiọk mme eziokwu emi; ndien nte emi, Enye, nte ufak itoro nnyịn, akpanam esit nte efen ke usen ition̄o isii.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Tanda itu harus digenapi pada hari kedelapan, sebagaimana dilambangkan oleh delapan jiwa di dalam bahtera. Pada langkah kedua inilah ujian yang bersifat visual digambarkan, baik ketika Israel memilih antara nabi-nabi Izebel dan Elia menjelang penghakiman yang dilaksanakan oleh Elia, maupun ketika rupa Daniel, Sadrakh, Mesakh, dan Abednego tampak lebih baik dan lebih gemuk daripada mereka yang memakan santapan raja; ujian kedua bersifat visual. Sunat adalah suatu tanda kehidupan, dan delapan jiwa di atas bahtera itu melambangkan mereka yang hidup, berlawanan dengan mereka yang mati.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Ndzi le matimanyweni ya Kriste, loko xikombiso xa ntwanano xi hundzukele eka ku khuvuriwa, muapostola Pawulo u tirhise wona matimu ya ntwanano ya tindzimana leti ku kombisa ku cinca lokukulu eka matimu ya ntwanano. U tirhise nyama leyi tsemiwaka eku yimbiseni, tanihi xifaniso xa munhu hi ku fambisana ni Vukwembu, ni tanihi xifaniso xa muxaka wa munhu wa le hansi hi ku fambisana ni muxaka wa munhu wa le henhla. Pawulo u dyondzise vadyondzisiwa vakwe hi ku tirhisa Rito ra vuporofeta ra Xikwembu, naswona xikongomelo xakwe tanihi “loyi a hlawuriweke,” (tanihi leswi vito rakwe Sawulo ri vulaka swona) a ku ri ku kombisa ku cinca lokukulu eka matimu ya ntwanano loku yimeleriwaka hi ku hundzuka ku suka eka Israele wa xiviri ku ya eka Israele wa moya tanihi vanhu va ntwanano wa Xikwembu. Eku hetisiseni ntirho lowu a averiweke wona, u humesile rungula rakwe ra vuporofeta eka mongo wa matimu ya ntwanano.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Genesisi sura ya kumi na saba inawakilisha hatua ya pili ya hatua tatu za msingi za agano, ambazo hupata utimilifu wake wa omega katika malaika watatu wa Ufunuo kumi na nne. Hatua ya pili inawakilishwa na ishara ya tohara, ikiashiria muhuri wa Mungu juu ya wale mia moja arobaini na nne elfu, ambao ndio bendera, inayowakilisha jaribio la kuona. Malaika hao watatu ni omega ya agano la alpha la Ibrahimu. Hatua ya tatu kwa Ibrahimu ilikuwa sura ya ishirini na mbili.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Malaika wa Bwana akamwita Ibrahimu kutoka mbinguni mara ya pili, akasema, Kwa nafsi yangu nimeapa, asema Bwana, kwa sababu umetenda jambo hili, wala hukumzuilia mwanao, mwanao wa pekee; ya kwamba katika kubariki nitakubariki, na katika kuzidisha nitazidisha uzao wako kama nyota za mbinguni, na kama mchanga ulioko pwani ya bahari; na uzao wako utamiliki lango la adui zake; na katika uzao wako mataifa yote ya dunia watabarikiwa; kwa sababu umeitii sauti yangu. Mwanzo 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Ayat pertama dari pasal itu menyatakan, “Setelah semuanya itu Allah mencoba Abraham. Ia berfirman kepadanya: Abraham! Lalu Abraham menjawab: Ya, Tuhan.” Allah mencobai Abraham, dengan demikian menandai suatu ujian terakhir, sebelum pernyataan perjanjian yang ketiga. Ketika Abraham lulus dalam ujian itu, maka empat ayat terakhir dari perjanjian Abraham yang rangkap tiga itu pun dikemukakan. Oleh sebab Abraham “menaati” suara Allah, yang dalam bagian ini adalah “suara perjanjian”-Nya, Abraham akan diberkati sebagai bapa segala bangsa. Malaikat yang ketiga adalah suatu ujian, yang seperti Abraham melambangkan suatu ujian yang menyatakan tabiat, dan tabiat didasarkan pada apakah engkau percaya kepada Allah, seperti halnya Abraham, atau tidak. Mereka yang lulus ujian itu, sebagaimana Abraham, akan dipakai untuk menghimpunkan semua bangsa di dunia. Ketujuh belas ayat itu, dari tiga pasal, menyatakan perjanjian antara Allah dan suatu umat pilihan; dan dengan demikian ayat-ayat itu melambangkan alfa dari sejarah perjanjian suatu umat pilihan, dan dengan demikian pula ayat-ayat itu melambangkan omega dari sejarah perjanjian sebagaimana dinyatakan dalam pembangkitan seratus empat puluh empat ribu itu.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Mingakhi ba kae ba rona ba ka rekang ntlo, kgotsa koloi, ba sa simolole ka go sekaseka mabaka a kgolagano? Baebele ya Baadifentise ba Sabata ba Laodikia ba le kae ba itse gore lebaka la ntlha-thata la kgolagano ya bone le Modimo le na le gore Modimo o ipolela e le Modimo wa kutlwelobotlhoko yo o atlholang mo kokomaneng ya bonê? Masetlapelo ke gore ga ba itse boammaaruri jwa motheo jwa hisetori ya Bamillerite, le gone ga ba itse boammaaruri jwa motheo jwa kamano ya bone ya kgolagano e ba ipolelang yone; mme ka ntlha ya seno bone, jaaka Iseraele wa bogologolo, ga ba itse nako ya ketelo ya bone. Bokhutlo jwa paka eo ya ketelo, e e simologileng ka 9/11, ke fa ba tsosiwa ka bosigogare fela go lemoga gore ba kgaotswe.

We will continue in the next article.

Kita akan meneruskan dalam artikel yang seterusnya.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “Ka la 18 Moranang, matsatsi a mabedi ka morao ga gore pono ya me ya meago e e wang e fete fa pele ga me, ka ya go diragatsa thulaganyo ya tirelo kwa Kerekeng ya Carr Street, Los Angeles. E rile re ntse re atamela kereke, ra utlwa basimane ba ba rekisang dikgang ba goa ba re: ‘San Francisco e senngwa ke thoromo ya lefatshe!’ Ka pelo e e boima ka bala dikgang tsa ntlha, tse di neng di gatisitswe ka potlako, tsa masetlapelo ao a boitshegang.”

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “བདུན་ཕྲག་གཉིས་ཀྱི་རྗེས་སུ། ང་ཚོ་རང་གི་ཁྱིམ་དུ་ལོག་པའི་ལམ་བར་ནས་སན་ཕྲན་སིས་ཀོ་བརྒྱུད་དེ། ཤིང་རྟ་ཞིག་གླས་ནས། གྲོང་ཁྱེར་ཆེན་པོ་དེའི་ནང་བྱུང་བའི་གཏོར་བཤིག་ལ་ལྟ་ཞིབ་བྱེད་པར་ཆུ་ཚོད་ཕྱེད་དང་གཅིག་བསྐྱལ་ཡོད། གནོད་འཚེ་ལས་སྲུང་ཐུབ་པར་བསམས་པའི་ཁང་པ་རྣམས་ཞིག་རོར་ལྷུང་འདུག ཁ་ཤས་ཀྱི་ཁང་པ་ནི་ས་ནང་དུ་ཆ་ཤས་ཤིག་ནུབ་འདུག གྲོང་ཁྱེར་དེས་མེ་འབར་བ་དང་ས་ཡོམ་ལ་མི་མཐུན་པའི་ཁང་བཟོ་བསྐྲུན་པར་མིའི་བློ་རིག་གི་ནུས་པ་མ་འདང་བའི་སྐྱོ་གཟུགས་ཤིག་ཤིན་ཏུ་འཇིགས་སྣང་ཅན་དུ་བསྟན་ཡོད།”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> “Melalui nabi-Nya Zefanya, Tuhan menyatakan dengan khusus penghakiman-penghakiman yang akan didatangkan-Nya atas orang-orang yang berbuat jahat: ‘Aku akan melenyapkan sama sekali segala sesuatu dari atas muka bumi, demikianlah firman Tuhan. Aku akan melenyapkan manusia dan binatang; Aku akan melenyapkan burung-burung di udara, dan ikan-ikan di laut, dan batu-batu sandungan beserta orang-orang fasik; dan Aku akan melenyapkan manusia dari atas muka bumi, demikianlah firman Tuhan.’”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Mme edwene sɛ, wɔ Awurade afɔrebɔ da no mu no, mɛtwe atɛn agu amantamfo no ne ɔhene mma no ne wɔn a wɔhyɛ ntade a ɛyɛ anana no nyinaa so. Saa da no ara mu nso mɛtwe atɛn agu wɔn a wɔhuruw tra apon ano no nyinaa so, wɔn a wɔde akakabensɛm ne nnaadaa hyɛ wɔn wura afie ma no so….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Mungkin pas kimpoho o waktu ot, Ahu manondangi Jerusalem dohot lampu-lampu, jala manghukum angka jolma na marhite di atas ampasna, na mandok di bagasan rohana, Jahowa ndang mambahen na denggan, jala ndang mambahen na roa. Dibahen i, harta nasida gabe rampasan, jala jabu nasida gabe parporangan; jala nasida pe pajongjong jabu, alai ndang maringanan di din; jala nasida mangula kebun anggur, alai ndang minum anggurna.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Hari besar TUHAN sudah dekat, sudah dekat, dan sangat cepat datangnya, bahkan bunyi hari TUHAN itu: orang perkasa akan menangis dengan pahit di sana. Hari itu ialah hari murka, hari kesesakan dan kesukaran, hari kebinasaan dan kemusnahan, hari kegelapan dan kesuraman, hari awan dan kelam pekat, hari sangkakala dan pekik perang terhadap kota-kota berkubu, dan terhadap menara-menara yang tinggi. Dan Aku akan mendatangkan kesesakan ke atas manusia, sehingga mereka akan berjalan seperti orang buta, kerana mereka telah berdosa terhadap TUHAN; dan darah mereka akan dicurahkan seperti debu, dan daging mereka seperti tahi. Baik perak mereka mahupun emas mereka tidak akan dapat melepaskan mereka pada hari murka TUHAN; bahkan seluruh negeri itu akan dimakan oleh api kecemburuan-Nya, kerana Ia akan mengadakan kebinasaan yang segera atas semua orang yang diam di negeri itu.’ Zefanya 1:2, 3, 8–18.

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “ Xikwembu a nge he swi koti ku tiyisela nkarhi wo leha swinene. Xikwembu xi sungurile ku rhumela vuavanyisi bya xona eka tindhawu tin’wana, naswona ku nga ri khale ku hlundzuka ka xona loku vonakaka swinene ku ta twiwa eka tindhawu tin’wana.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Ho tla ba le letoto la liketsahalo tse senolang hore Molimo ke Morena oa boemo bona. ’Nete e tla boleloa ka puo e hlakileng, e sa ferekaneng. Re le sechaba re tshwanetse ho lokisetsa tsela ea Morena tlas’a tataiso e laolang ea Moea o Halalelang. Evangeli e tshwanetse ho fanoa ka bohloeki ba eona. Molapo oa metsi a bophelo o tshwanetse ho teba le ho atoloha tseleng ea oona. Masimong ’ohle, a haufi le a hole, batho ba tla bitsoa ba tlosoe mohomaong le mesebetsing e tloaelehileng ea khoebo e atisang ho hapa kelello haholo, ’me ba tla rutoa ba kopane le banna ba nang le boiphihlelo. Ha ba ntse ba ithuta ho sebetsa ka katleho, ba tla bolela ’nete ka matla. Ka mesebetsi e makatsang haholo ea tlhokomelo ea bomolimo, lithaba tsa mathata li tla tlosoa, li lahleloe ka leoatleng. Molaetsa o bolelang ho hongata hakaalo ho baahi ba lefatše o tla utluoa ’me o utloisisoe. Batho ba tla tseba hore na ’nete ke efe. Mosebetsi o tla tsoela pele, o hatele pele kamehla, ho fihlela lefatše lohle le se le lemositsoe; ’me joale bofelo bo tla tla.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Ցերեկները որքան առաջ են գնում, ավելի ու ավելի ակնհայտ է դառնում, որ Աստծո դատաստանները աշխարհի մեջ են։ Կրակով, ջրհեղեղով և երկրաշարժով Նա զգուշացնում է այս երկրի բնակիչներին Իր մոտալուտ գալստյան մասին։ Մոտենում է այն ժամանակը, երբ աշխարհի պատմության մեծ ճգնաժամը պիտի հասած լինի, երբ Աստծո կառավարության մեջ եղող ամեն մի շարժում պիտի դիտվի լարված հետաքրքրությամբ և անարտահայտելի ահով։ Արագ հաջորդականությամբ Աստծո դատաստանները պիտի հաջորդեն միմյանց՝ կրակ և ջրհեղեղ և երկրաշարժ, պատերազմի և արյունահեղության հետ միասին։”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Oh, sekiranya umat mengetahui waktu lawatan mereka! Ada ramai yang belum lagi mendengar kebenaran ujian untuk zaman ini. Ada ramai yang dengan mereka Roh Allah sedang bergumul. Waktu penghakiman Allah yang membinasakan ialah waktu belas kasihan bagi mereka yang tidak berpeluang untuk mempelajari apa itu kebenaran. Dengan lembut Tuhan akan memandang mereka. Hati belas kasihan-Nya tersentuh; tangan-Nya masih terhulur untuk menyelamatkan, sementara pintu tertutup bagi mereka yang tidak mahu masuk.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Мейірімі Құдайдың Оның ұзақ шыдамдылығында көрінеді. Ол Өзінің үкімдерін тежеп тұр, ескерту хабары барлығына жария етілуін күтіп тұр. О, егер біздің халқымыз дүниеге соңғы рақым хабарын жеткізу міндетінің өздеріне жүктелген жауапкершілігін тиісінше сезінсе, қандай ғажайып іс атқарылар еді!” Testimonies, volume 9, 94–97.

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