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

Puku ea Joele le Kereke ea Laodisea ea Baleti ba Letsatsi la Bosupa — Nomoro ea Mashome a Mane a Metso e Mene

Number Forty-Four

លេខសែសិបបួន

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Taun 1844, doktrin Sabat ari ketujuh dibuka segelnya lalu ditekankan kepada Sister White ketika iya memandang ke dalam tabut perjanjian. Iya juga mencatat bahwa pada ari-ari penghabisan doktrin inkarnasi memiliki penekanan surgawi yang sama. Sabat ari ketujuh melambangkan terang khusus dari tabut ketika Hari Pendamaian antitipe bermula, dan Sabat taun ketujuh melambangkan terang khusus dari tabut ketika Hari Pendamaian antitipe mencapai kesimpulannya.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Tebeng diwa jikgipa skianiko Leviticus saotal chikbong aditingsa-o bon∙kamgipa rongtalgipa tom∙tom baksa toe mesokaha; ua Leviticus saotal chikbong aditingsa-o a∙bachenggipa skanggipa rongtalgipa tom∙tom, chongmotan snigipa salni Sabbath-ni omega ong∙a. Ua skanggipa Sabbath, Isolni dakatchakani bilko mesoka, aro bon∙kamgipa Sabbath, Uni gital dakatchakani bilko mesoka. Ua skanggipa Sabbath-ko “23” angkachi mesokaha aro bon∙kamgipako “252” angkachi mesokaha.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Dii symbol anan no yɛ Lewifo 23 no mfimfini-awiei nsɛnkyerɛnne, na saa ara nso na ɛyɛ Millerfo abakɔsɛm no mfimfini-awiei nsɛnkyerɛnne. Afe 1798 yɛɛ mfe 2,520 no mmamu a ɛtiaa Israel ahenni a ɛwɔ atifi fam no, na mfe 2,300 no mmamu baa Ɔkɔtɔber 22, 1844. Bere a wɔde Anuanommaa White kɔɔ kronkronbea no mu na ɔhwɛɛ Mmaransɛm Du no so no, na ɔreyɛ Onyankopɔn nkurɔfo a wɔwɔ nna a edi akyiri no ho sɛnkyerɛnne—wɔn a wodi Kristo akyi kɔ Kronkron mu Kronkronbea hɔ bere a ɔrewie N’adwuma a ɛfa mpata ho no. Asɔredan sɔhwɛ no ne sɔhwɛ a ɛfa Oguammaa no akyidi ho, baabiara a Ɔkɔ no.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Merekatilah orang-orang yang tidak mencemarkan diri dengan perempuan-perempuan; karena mereka adalah perawan-perawan. Merekatilah orang-orang yang mengikuti Anak Domba itu ke mana pun Ia pergi. Mereka telah ditebus dari antara manusia, menjadi buah sulung bagi Allah dan bagi Anak Domba itu. Wahyu 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Sister White, sebagai seorang nabi sedang menggambarkan orang-orang setia pada mulanya yang masuk ke Tempat Yang Mahasuci oleh iman, dan dengan berbuat demikian ia sedang memberikan suatu teladan bagi orang-orang setia pada akhir zaman yang masuk oleh iman ke dalam Tempat Yang Mahasuci lalu memandang ke dalam tabut itu. Apa yang mereka lihat diterangi di sana ialah doktrin inkarnasi, penyelesaian pendamaian. Mereka melihat dua kerub penudung yang melambangkan dua Sabat, yaitu penciptaan dan penciptaan kembali. Mereka melihat 252 pada satu sisi tabut dan 23 pada sisi yang lain dan mengakui bahwa, selaras dengan penciptaan dan penciptaan kembali, 23 melambangkan pernikahan Keilahian dengan kemanusiaan, dan mereka melihat 252 sebagai lambang perubahan seorang manusia menjadi manusia yang dipadukan dengan Keilahian.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Phuthelo ya khaṱhutshelo yoya i sa tei u bvisiwa; ngauralo u itela uri Mukomana Musadzi White a lavhe nga ngomu zwo vha nzumbululo ya khethekanyo, nahone nga maitele a vhuporofita tshifanyiso itshi tshi ama nga ho engedzeaho maḓuvha a u fhedzisela u fhira maḓuvha e ene a tshila khao. Nga u lavhelesa ri a shandukiswa. Mulingo wa thembele ndi Kristo a tshi ranga phanḓa vhathu vhawe vhasidzana a vha dzhenisa thembeleni yawe, nga maga nga maga. Ngoho dza vhuporofita dzi imela maga a re nḓilani ine ya vhonetshedzwa nga mulaedza wa Mid-ndight Cry.

The Millerite temple of forty-six years is a step.

Tempele ya Bamilere ya mengwaga ye masomenè a tshela ke kgato.

The human temple of “23,” (male and female, He created them) is a step.

Ka tempel ya vhathu ya “23,” (tshinuna na tshifumakadzi, o vha sika) ndi ṱahelo.

Christ raising His temple in three days is a step.

Keleso a nṱhutshedza thembele ya Hae nga maḓuvha mararu ndi vhutshelo.

The storehouse is the temple of Malachi.

Gudang simpanan ialah bait suci dalam kitab Maleakhi.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemia o ile a hloekisa ntlo ea polokelo tšilafalong ea Tobia.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Ntlo eo ea Tempeleng e ne e le moo moprista e moholo Hilkia a ileng a sibolla lingoliloeng tsa Moshe nakong ea tsosoloso ea morena Josiase.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Vuhkhan hlan Nehemiah in bawhhlynhna a thenfaihnak cu, Christa nih a “biaknak thianghlimnak chungin bawhhlynhnak thiang lo” tiin Sister White nih a chim vekin voi hnih a thenfaihnak vuhkhan cu a si.

The casket of Miller’s dream was a step.

Kotak dalam mimpi Miller itu ialah suatu langkah.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Setelah Kristus memimpin orang-orang percaya-Nya ke dalam Tempat Mahakudus, Ia memimpin mereka, sebagaimana dilambangkan oleh Sister White, kepada tabut, mengangkat tutup pendamaian dan mengizinkan mereka melihat ke dalamnya. Ketika mereka melihat ke dalam, mereka melihat bahwa baik doktrin inkarnasi maupun Sabat hari ketujuh diselubungi oleh suatu halo yang lembut. Baris demi baris, mereka yang mengakui doktrin-doktrin yang “diselubungi oleh suatu cahaya lembut” menyelaraskan diri dengan Sister White, memasuki Tempat Mahakudus oleh iman dan memandang ke dalam tabut.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Baprofeta ba bogologolo ba buile ka ho toba haholoanyane mabapi le matsatsi a bofelo ho feta matsatsi ao ba neng ba phela ho ’ona. Ha baprofeta bao ba bogologolo ka bobona ba fetoha karolo ea bopaki, ba emela sechaba sa Molimo matsatsing a bofelo, ’me sechaba sa Molimo matsatsing a bofelo ke ba likete tse lekholo le mashome a mane a metso e mene. Mohlomong Morali’abo rōna White ke moporofeta oa bogologolo oa bohlokoa ka ho fetisisa, hobane lipapiso tsohle tsa hae li emela histori ea alfa ea histori ea omega ea ba likete tse lekholo le mashome a mane a metso e mene. Baprofeta bohle ba bontša masala, empa Morali’abo rōna White le eena o emela histori ea qalo e phethahatsoang historing ea bofelo—ka tlhaku ka tlhaku.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Dalam sejarah asas alfa, Sister White, dalam penglihatan, dibawa masuk ke Tempat Maha Kudus di tempat kudus syurgawi. Setibanya di sana, tutup pendamaian di atas tabut perjanjian—suatu tutup yang tidak boleh dipindahkan—diangkat supaya Sister White dapat memandang ke dalam, di mana beliau melihat Sepuluh Hukum.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Tempat Yang Mahakudus itu kulihat sebuah tabut; pada bagian atas dan sisi-sisinya terdapat emas yang paling murni. Pada tiap ujung tabut itu ada seorang kerub yang elok, dengan sayapnya terkembang menaunginya. Wajah mereka saling berhadapan, dan pandangan mereka tertuju ke bawah. Di antara para malaikat itu ada sebuah pedupaan emas. Di atas tabut itu, tempat para malaikat berdiri, tampak kemuliaan yang sangat cemerlang, yang kelihatan seperti suatu takhta tempat Allah bersemayam. Yesus berdiri di sisi tabut itu, dan ketika doa-doa orang-orang kudus naik kepada-Nya, dupa dalam pedupaan itu berasap, dan Ia mempersembahkan doa-doa mereka bersama asap dupa itu kepada Bapa-Nya. Di dalam tabut itu ada buli-buli emas berisi manna, tongkat Harun yang bertunas, dan loh-loh batu yang terkatup seperti sebuah kitab. Yesus membukanya, dan aku melihat Sepuluh Hukum tertulis di atasnya dengan jari Allah. Pada satu loh ada empat, dan pada yang lain enam. Keempat hukum pada loh yang pertama bersinar lebih terang daripada enam yang lain. Tetapi yang keempat, yaitu perintah Sabat, bersinar mengatasi semuanya; sebab Sabat telah dikhususkan untuk dipelihara demi menghormati nama Allah yang kudus. Sabat yang kudus itu tampak mulia—suatu lingkaran cahaya kemuliaan melingkupinya. Aku melihat bahwa perintah Sabat tidak dipakukan pada salib. Jika demikian, kesembilan perintah yang lain pun demikian; dan kita bebas melanggarnya semua, sama seperti melanggar yang keempat. Aku melihat bahwa Allah tidak mengubah Sabat, sebab Ia tidak pernah berubah. Tetapi paus telah mengubahnya dari hari ketujuh menjadi hari pertama dalam pekan; sebab dialah yang akan mengubah waktu dan hukum.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Ndoctrin ya Sabata ya siku ya saba nki ndoctrin ya alfa ya historia ya msingi ya mwendo wa Wamilleri ulioanza kama mwendo wa Wamilleri wa Filadelfia, kisha ukabadilika kuwa mwendo wa Wamilleri wa Laodikia mwaka 1856, na kisha kuwa Kanisa la Waadventista wa Sabata ya Siku ya Saba la Laodikia mwaka 1863. Dada White pia anatambulisha ndoctrin ya omega katika historia ya siku za mwisho, wakati mwendo wa Laodikia wa wale mia moja arobaini na nne elfu unapobadilika kuwa mwendo wa Filadelfia wa wale mia moja arobaini na nne elfu. Nuru za alfa na omega zinawakilishwa na ndoctrin ya Sabata ya siku ya saba na ndoctrin ya kufanyika mwili.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Mereka yang bersekutu dengan Allah berjalan dalam terang Matahari Kebenaran. Mereka tidak mencemarkan Penebus mereka dengan merusakkan jalan mereka di hadapan Allah. Terang sorgawi bersinar atas mereka. Ketika mereka mendekati penutupan sejarah bumi ini, pengetahuan mereka tentang Kristus, dan tentang nubuatan-nubuatan yang berkenaan dengan Dia, sangat bertambah. Mereka bernilai tak terhingga di mata Allah; karena mereka sehati dengan Anak-Nya. Bagi mereka firman Allah memiliki keindahan dan keelokan yang tiada bandingnya. Mereka melihat pentingnya firman itu. Kebenaran disingkapkan kepada mereka. Doktrin inkarnasi diselubungi oleh cahaya yang lembut. Mereka melihat bahwa Kitab Suci adalah kunci yang membuka segala rahasia dan memecahkan segala kesulitan. Mereka yang tidak mau menerima terang dan berjalan di dalam terang tidak akan dapat memahami rahasia kesalehan, tetapi mereka yang tidak ragu-ragu memikul salib dan mengikut Yesus akan melihat terang di dalam terang Allah.” The Southern Watchman, 4 April 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“Thuto ya go Tla ga Keresete mo nameng” e bile e bidiwa “sephiri sa bomodimo.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Dan tanpa pertikaian, besarlah rahasia kesalehan itu: Allah telah dinyatakan dalam daging, dibenarkan dalam Roh, dilihat oleh malaikat-malaikat, diberitakan kepada bangsa-bangsa bukan Yahudi, dipercayai di dalam dunia, diangkat ke dalam kemuliaan. 1 Timotius 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Zemi in” kha hmaih a ni thleng lo vang a, hnuaihnung ber khangthar hunah ringtu rinawmte chuan, mihring pianchhuahna zirna chu ni sarihna Sabbath-a omega a ni tih an hmu ang.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Hala angkhupna giminni aro chatchirangrangni somoirangni ong∙china donaha, indiba da Uni rongtalgipa manderangna parakaaha: jemanganna Isol ia giminni rasongni manderang baksa rasongni gamrangara maia ong∙a, uko u∙iatna skaha; ua neba Kristoko na∙simango dongani, rasongni ka∙dongani ong∙a. Colossians 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Ho loketse hore ke Bakolose 1:26 e buang ka “sephiri” se “neng se patiloe,” empa sephiri seo se “bonahatsoa” matsatsing a ho qetela. Leseli la boporofeta lea bonahatsoa ha boporofeta bo manolloa, joalokaha ho emetsoe ho Daniele leshome le metso e ’meli, moo qetellong ea matsatsi a 1,260, nakong ea bofelo, boporofeta bo manolloang. Boporofeta bo neng bo patiloe melokong e mengata boa manolloa, ’me boporofeta boo ke ’nete eo, ha e se e manollotsoe, e leng “khanya” e tsebisoang Balichaba ka molao oa Sontaha. Sephiri seo ke Kreste ka ho lona, tšepo ea khanya, e phethahatsoang matsatsing a ho lla ha terompeta ea bosupa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Tetapi pada zaman suara malaikat yang ketujuh, ketika ia mulai meniup sangkakala, maka rahasia Allah akan genap, seperti yang telah dinyatakan-Nya kepada hamba-hamba-Nya, yaitu para nabi. Wahyu 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Adalah sangat wajar bahawa suara malaikat ketujuh mula berbunyi pada hari kesepuluh bulan ketujuh sebagaimana digambarkan dalam Wahyu 10:7. Malaikat ketujuh itu juga digambarkan sebagai celaka yang ketiga, dan dua celaka yang pertama ialah Islam, maka hal ini memberikan dua saksi bahawa celaka yang ketiga ialah Islam. Rahsia Tuhan diselesaikan ketika sangkakala Islam sedang berbunyi.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Dalam sejarah sangkakala ketujuh, doktrin penjelmaan, yaitu rahasia Kristus di dalam kamu, atau perpaduan Keilahian dengan kemanusiaan, sebagaimana dinyatakan oleh Kristus ketika Ia mengenakan pada diri-Nya daging manusia; para calon yang akan termasuk di antara seratus empat puluh empat ribu itu akan diuji apakah mereka memiliki minyak dan iman yang diperlukan untuk masuk ke dalam Tempat Mahakudus. Jika mereka ragu-ragu, kegelapan akan turun atas mereka; jika mereka mengikuti Anak Domba ke mana pun Ia pergi, mereka akan dituntun untuk memandang ke dalam tabut itu. Di dalam tabut itu mereka akan menemukan doktrin Sabat hari ketujuh dan doktrin penjelmaan.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Leha dithuto tsena tse pedi di le bohlokwa hakana, seo ke se tsepamisang maikutlo ho sona ga se masedi a alpha le omega, empa ke hore moporofetesigadi o ne a bontsha batho ba Modimo ba tsena ka mo tulong ya boitshepo ya legodimo mme ba leba mo arekeng ya kgolagano. Go tshwanetse ga bo go na le ntlha nngwe mo historing ya ba dikete di lekgolo le masome a mane le bone, mo malatsing a bofelo, fa ba dikete di lekgolo le masome a mane le bone ba isiwa mo Felong ga Boitshepo go leba areke e e bulegileng.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Агар шумо он қадар имон дошта бошед, ки бовар кунед пайғамбарон қавми Худоро дар рӯзҳои охир ба тасвир меоранд, ва ҳамчунин имон дошта бошед, ки хоҳар Уайт ба ҳар ҷиҳат, ба ҳамон андозае ки ҳар пайғамбари дигари Китоби Муқаддас илҳом гирифта буд, илҳом гирифта буд,—пас татбиқе, ки ҳозир баён кардам, бояд ҳамчун ҳақ қабул карда шавад. Яксаду чиҳилу чаҳор ҳазор бояд, бо имон, Масеҳро то Қудси Ақдас пайравӣ кунанд, чунон ки хоҳар Уайт мегӯяд содиқон дар 22 октябри соли 1844 чунин карданд. Он вақт ду гурӯҳ ошкор шуданд: онҳое ки бо имон дохил шуданро рад карданд, ва онҳое ки дохил шуданд.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “A ke supa morago kwa phatlalatsong ya go tla ga ga Keresete la ntlha. Johane o ne a romelwa ka mowa le thata ya ga Elija go baakanyetsa Jesu tsela. Ba ba neng ba gana bosupi jwa ga Johane ga ba a ka ba holega ka dithuto tsa ga Jesu. Kganetso ya bone kgatlhanong le molaetsa o o neng o bolelela pele go tla ga Gagwe e ne ya ba baya mo lefelong le ba neng ba ka se kgone go amogela motlhala o o thata thata ka bonako wa gore E ne e le Mesia. Satane o ne a etelela pele ba ba neng ba gana molaetsa wa ga Johane gore ba ye pele le go feta, ba gane Keresete ba bo ba mmapole. Ka go dira jalo ba ne ba ipeya mo lefelong le ba neng ba ka se kgone go amogela tshegofatso ya letsatsi la Pentekosete, e e neng e tla ba ruta tsela e e tsenang mo sehalahalelong sa legodimo. Go gagoga ga sesiro sa tempele go ne ga bontsha gore ditlhabelo le ditaolo tsa Sejuta di ne di sa tlhole di tla amogelwa. Setlhabelo se segolo se ne se setse se neetswe e bile se amogetswe, mme Mowa o o Boitshepo o o neng wa fologa ka letsatsi la Pentekosete wa tlosa megopolo ya barutwa mo sehalahalelong sa lefatshe wa e isa kwa sehalahalelong sa legodimo, kwa Jesu a neng a tsene gone ka madi a Gagwe, gore a tshololele barutwa ba Gagwe melemo ya poelano ya Gagwe. Mme Bajuta ba ne ba tlogelwa mo lefifing le legolo gotlhelele. Ba latlhegelwa ke lesedi lotlhe le ba ka bong ba nnile nalo ka ga leano la poloko, mme ba tswelela ba ikanya ditlhabelo le ditshupo tsa bone tse di se nang mosola. Sehalalelo sa legodimo se ne se tsere boemo jwa sehalalelo sa lefatshe, le fa go ntse jalo ba ne ba se na kitso ka ga phetogo eo. Ke gone ka moo ba neng ba ka se holege ka botsereganyi jwa ga Keresete mo lefelong le le boitshepo.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “ꯃꯤꯅꯥꯏ ꯑꯃꯥ ꯌꯨꯗꯥ ꯃꯤꯁꯤꯡꯅ ꯈ꯭ꯔꯥꯏꯁꯠꯇ ꯌꯥꯈꯤꯕ ꯑꯃꯁꯨꯡ ꯄꯥꯡꯊꯛꯄꯥꯒꯤ ꯆꯠꯅꯕ ꯃꯊꯥꯛꯇ ꯑꯍꯣꯛꯆꯕ ꯑꯃꯅ ꯌꯦꯡꯉꯤ; ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯡꯁꯦꯝ ꯃꯥꯡꯍꯟꯕ ꯃꯃꯥꯡ ꯄꯥꯕꯒꯤ ꯄꯨꯋꯥꯔꯤ ꯄꯥꯔꯤꯡꯗ ꯃꯈꯣꯏꯅ ꯈꯨꯝꯖꯤꯟꯅ ꯃꯍꯥꯛꯄꯨ ꯅꯨꯡꯉꯥꯏ, ꯑꯃꯁꯨꯡ ꯄꯤꯇꯔꯅ ꯇꯧꯈꯤꯕ ꯒꯨꯝꯅ ꯃꯍꯥꯛꯄꯨ ꯌꯥꯈꯤꯗꯕꯅꯤ, ꯅꯠꯇ꯭ꯔꯒ ꯌꯨꯗꯥ ꯃꯤꯁꯤꯡꯅ ꯇꯧꯈꯤꯕ ꯒꯨꯝꯅ ꯃꯍꯥꯛꯄꯨ ꯄꯥꯡꯊꯛꯄꯗꯕꯅꯤ ꯍꯥꯏꯅ ꯈꯟꯅꯔꯤ꯫ ꯑꯗꯨꯕꯨ ꯃꯤ ꯑꯄꯨꯟꯕꯒꯤ ꯊꯃꯣꯏ ꯄꯨꯝꯅꯃꯛ ꯄꯥꯔꯤꯕ ꯏꯁ꯭ꯋꯔꯅ, ꯃꯈꯣꯏꯅ ꯌꯤꯁꯨꯁꯤꯗ ꯂꯩꯔꯦ ꯍꯥꯏꯅ ꯌꯥꯎꯔꯤꯕ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯗꯨ ꯆꯥꯡ ꯌꯦꯡꯅꯕꯗꯤ ꯄꯨꯔꯛꯈꯤ꯫ ꯑꯍꯣꯢꯕ ꯑꯁꯦꯡꯕꯥ ꯑꯃꯨꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯑꯍꯥꯟꯕ ꯑꯗꯨ ꯀꯔꯝꯅ ꯌꯥꯅꯕ ꯑꯗꯨ ꯅꯣꯡꯃꯥꯟ ꯄꯨꯝꯅꯃꯛꯅ ꯑꯌꯥꯝꯕ ꯑꯄꯥꯝꯕ ꯑꯃꯅ ꯌꯦꯡꯁꯤꯟꯈꯤ꯫ ꯑꯗꯨꯕꯨ ꯌꯤꯁꯨꯁꯤꯕꯨ ꯅꯨꯡꯉꯥꯏꯕꯅꯤ ꯍꯥꯏꯅ ꯌꯥꯎꯔꯤꯕ, ꯑꯃꯁꯨꯡ ꯀ꯭ꯔꯣꯁꯀꯤ ꯄꯨꯋꯥꯔꯤ ꯄꯥꯔꯤꯡꯗ ꯃꯤꯇ ꯏꯁꯤꯟꯕ, ꯃꯤ ꯑꯌꯥꯝꯕꯅ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯛꯄꯒꯤ ꯑꯍꯣꯡꯕ ꯄꯥꯎꯅꯝ ꯑꯁꯦ ꯅꯥꯔꯥꯁꯤꯡꯈꯤ꯫ ꯃꯈꯣꯏꯅ ꯄꯥꯎꯈꯨꯝ ꯑꯗꯨ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯃꯅ ꯌꯥꯕꯥ ꯐꯪꯅꯕꯒꯤ ꯃꯍꯨꯠꯇ, ꯃꯈꯣꯏꯅ ꯑꯗꯨ ꯃꯔꯨꯝꯗ ꯆꯠꯂꯤꯕ ꯑꯃꯅ ꯂꯧꯊꯣꯛꯈꯤ꯫ ꯃꯍꯥꯛꯀꯤ ꯄꯣꯛꯄ ꯅꯨꯡꯉꯥꯏꯕ ꯃꯤꯁꯤꯡꯗ ꯃꯈꯣꯏꯅ ꯍꯦꯠꯅ, ꯃꯈꯣꯏꯕꯨ ꯆꯔꯆꯁꯤꯡꯗꯒꯤ ꯃꯄꯥꯟ ꯊꯥꯗꯣꯛꯈꯤ꯫ ꯑꯍꯥꯟꯕ ꯄꯥꯎꯈꯨꯝ ꯑꯗꯨ ꯌꯥꯈꯤꯕ ꯃꯤꯁꯤꯡꯅ ꯑꯅꯤꯁꯨꯕ ꯑꯗꯨꯅ ꯀꯟꯕ ꯐꯪꯗꯦ; ꯑꯃꯁꯨꯡ ꯃꯁꯥꯅꯥ ꯌꯤꯁꯨꯁꯤꯁꯤꯡꯅ ꯁ꯭ꯔꯗ꯭ꯙꯥꯗ ꯅꯣꯡꯃꯥꯟꯒꯤ ꯃꯄꯨ ꯁꯦꯡꯕ ꯑꯇꯤꯌꯥꯒꯤ ꯁꯪꯒꯤ ꯃꯍꯥꯡ ꯄꯨꯝꯅꯃꯛꯇ ꯆꯪꯅꯕꯒꯤ ꯃꯈꯥ ꯄꯥꯡꯊꯛꯄꯥꯒꯤ ꯃꯁꯥꯅꯥ ꯑꯁꯤꯕꯥ ꯑꯗꯨꯅꯁꯨ ꯃꯈꯣꯏꯕꯨ ꯀꯟꯕ ꯐꯪꯍꯜꯂꯣꯏ꯫ ꯑꯃꯁꯨꯡ ꯃꯃꯥꯡꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯑꯅꯤ ꯌꯥꯈꯤꯕꯒꯤ ꯃꯔꯝꯗ, ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯋꯥꯔꯦꯞ ꯑꯃꯁꯤꯡ ꯑꯌꯥꯝꯅ ꯑꯃꯥꯡꯕ ꯇꯧꯈꯤꯕꯁꯨ, ꯃꯈꯣꯏꯅ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯈꯨꯝꯗ, ꯃꯍꯥꯡ ꯄꯨꯝꯅꯃꯛꯇ ꯆꯠꯄꯒꯤ ꯂꯝꯌꯥꯏ ꯎꯠꯂꯤꯕ ꯑꯑꯣꯟꯕ ꯑꯃꯠꯇ ꯎꯕ ꯉꯝꯗꯦ꯫ ꯑꯩꯅ ꯎꯈꯤ ꯃꯗꯨꯗꯤ, ꯌꯨꯗꯥ ꯃꯤꯁꯤꯡꯅ ꯌꯤꯁꯨꯁꯤꯕꯨ ꯄꯥꯡꯊꯛꯈꯤꯕ ꯒꯨꯝꯅ, ꯃꯤꯡ ꯊꯥꯅꯕ ꯆꯔꯆꯁꯤꯡꯅ ꯄꯥꯎꯈꯨꯝ ꯑꯁꯤꯁꯤꯡꯕꯨ ꯄꯥꯡꯊꯛꯈꯤ; ꯑꯗꯨꯒꯤ ꯃꯔꯝꯗ ꯃꯈꯣꯏꯅ ꯃꯍꯥꯡ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯂꯝꯌꯥꯏ ꯋꯥꯔꯦꯞ ꯂꯩꯇꯦ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯗ ꯌꯤꯁꯨꯁꯤ ꯇꯧꯔꯤꯕ ꯑꯔꯣꯏꯕ ꯏꯔꯥꯏ-ꯂꯤꯖꯤꯟ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯕꯨ ꯀꯟꯕ ꯐꯪꯍꯜꯂꯣꯏ꯫ ꯃꯈꯣꯏꯅ ꯄꯥꯡꯈꯤꯕ ꯑꯃꯇ ꯃꯔꯨꯝ ꯂꯩꯇꯕ ꯁ꯭ꯔꯥꯐꯥꯏꯁꯤꯡ ꯄꯤꯈꯤꯕ ꯌꯨꯗꯥ ꯃꯤꯁꯤꯡ ꯑꯗꯨ ꯒꯨꯝꯅ, ꯃꯈꯣꯏꯅ ꯃꯔꯨꯝ ꯂꯩꯇꯕ ꯃꯈꯣꯏꯒꯤ ꯄ꯭ꯔꯥꯔꯊꯅꯥꯁꯤꯡ ꯌꯤꯁꯨꯁꯤꯅ ꯊꯥꯗꯣꯛꯈꯤꯕ ꯑꯐꯥꯗ ꯑꯗꯨꯗ ꯄꯨꯔꯛꯏ; ꯑꯃꯁꯨꯡ ꯃꯔꯨꯝ ꯑꯁꯤꯅ ꯄꯦꯥꯠꯆꯠꯂꯤꯕ ꯁꯦꯠꯇꯟꯅ ꯁꯥꯅꯥꯒꯤ ꯃꯑꯣꯡ ꯑꯃꯥ ꯂꯧꯁꯤꯟꯅ, ꯃ꯭ꯔꯤꯁ꯭ꯆꯤꯌꯥꯟ ꯍꯥꯏꯅ ꯌꯥꯎꯔꯤꯕ ꯃꯤꯁꯤꯡ ꯑꯁꯤꯁꯤꯡꯒꯤ ꯋꯥꯔꯦꯞ ꯑꯗꯨ ꯃꯍꯥꯛ ꯃꯁꯥꯗ ꯆꯤꯡꯁꯤꯜꯂꯤ, ꯃꯍꯥꯛꯀꯤ ꯄꯥꯡꯒꯜ, ꯃꯍꯥꯛꯀꯤ ꯈꯨꯗꯝꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯑꯔꯥꯟꯕ ꯑꯉꯥꯡ-ꯏꯇꯤꯀꯁꯤꯡꯅ ꯊꯕꯛ ꯇꯧꯅ, ꯃꯈꯣꯏꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯐꯟꯗꯗ ꯐꯪꯍꯟꯅꯕꯒꯤ꯫” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Noko White atonyelaki molongo ya komekama oyo ekolaki malembe malembe na lisolo ya Yoane Mobatisi mpe ya Klisto, oyo esukaki na Baebele kozala kati na molili mobimba, mpo na kolakisa lisolo yango moko na ntango ya ba-Millerite, oyo ezali lisolo ya alfa ya Noko White; mosakoli ya mwasi ya kala ya mikolo ya nsuka. Komekama ya bomoi to liwa na ebandeli ezalaki likolo ya kokota na Esika Eleki Bosantu to koboya kosala bongo. Koboya kosala bongo ememaki molili yango moko likolo ya batomboki ya lisolo ya ba-Millerite oyo ekweyaki likolo ya Baebele batomboki na lisolo ya Klisto.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yeso daima ubonisa mwisho wa jambo pamoja na mwanzo wa jambo; kwa hiyo, wakati Dada White alipochukuliwa kuingia Patakatifu pa Patakatifu Sana na kutazama sanduku lililofunguliwa, kwa kuhusiana na mtihani wa Oktoba 22, 1844, jambo hilo linatambulisha kwamba wale mia moja arobaini na nne elfu watajaribiwa kuhusu kumfuata Mwana-Kondoo kuingia Patakatifu pa Patakatifu Sana au kuingia katika giza kamilifu la milele. Ukweli huu umejengwa juu ya imani inayoelewa kwamba manabii wa kale wanawaonyesha watu wa Mungu wa siku za mwisho wakati wao wenyewe wanapokuwa sehemu ya ushuhuda ulioandikwa. Dada White anaonyesha makundi yote mawili.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Ka tikhaleni ka ho nyahama hona ke ile ka lora toro e ileng ya nkama kelellong haholo. Ke ile ka lora ke bona tempele, eo batho ba bangata ba neng ba phallela ho yona. Ke feela ba ileng ba balehela tempeleng eo ba neng ba tla pholoha ha nako e fela. Bohle ba ileng ba sala ka ntle ba ne ba tla timela ka ho sa feleng. Matshwele a neng a le ka ntle, a ntse a tsamaya ka ditsela tsa ona tse fapaneng, a ne a soma le ho nyedisa ba neng ba kena tempeleng, mme a ba bolella hore morero ona wa polokeho e ne e le thetso e bohlale, le hore ha e le hantle ho ne ho se kotsi leha e le efe eo ba lokelang ho e qoba. Ba bile ba tshwara ba bang ho ba thibela ho potlakela ka hare ho marako.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Ncha khouhangde mini buaina dingin, mi tam tak in thehzin hnu ah ka ngaidam ding leh, ahilo zongale amaute’n an thei loh dingin ka lut thei hun gei dingin ka ngak a hoih penin ka ngaihtuah hi. Himahleh, mi zat chu a kiam sangin a belap deudeu hi; a taima taikha ding ka launa ziakin, ka in ka taisan pai a, mipi lak ah ka sunlut hi. Biakinn ka tung theihna ding ka lunggimna nasa tak ziakin, kei kimvel a um mipi chu ka ngaituo sih a, ka ngaihsak zong sih hi. Biakinn sung ka lut phat in, biakinn lian tak chu tungkhat lian mama khat in a dingdet sak a ni hi; tua tung ah chun belamno khat siatthah taka satkuak leh thisan luang in a kihenn hi. Keimau a umte’n, hih belamno chu ei uh ziaka keksiat leh vuakliat a ni hi ti chu i theichiat bang un ka lang hi. Biakinn sung a lut mi zosia’n amai ah hung ding in an sualte phuonkhia ngei ding ahi.”

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “หยังจากแกะนั้น มีที่นั่งยกสูงตั้งอยู่ ซึ่งมีคนหมู่หนึ่งนั่งอยู่ ดูชื่นบานยิ่งนัก แสงสว่างแห่งสวรรค์ประหนึ่งส่องประกายอยู่บนใบหน้าของเขาทั้งหลาย และเขาทั้งหลายสรรเสริญพระเจ้าและขับร้องบทเพลงแห่งการขอบพระคุณด้วยความชื่นชมยินดี ซึ่งฟังประหนึ่งดุจเสียงดนตรีของเหล่าทูตสวรรค์ คนเหล่านี้คือผู้ที่ได้มาหาแกะก่อนแล้ว สารภาพบาปของตน ได้รับการอภัยโทษ และบัดนี้กำลังคอยด้วยความยินดีคาดหวังเหตุการณ์อันเปี่ยมสุขบางประการ”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “तखनहुँ हम भवन मेँ प्रवेश कए लेने रही, तँ हमरा पर एक भय छा गेल, आ एक प्रकारक लज्जाक बोध भेल जे हमरा एहि लोकनिक सामने अपनाकेँ नम्र करए पड़त। मुदा एहन जान पड़ल जे जणु हम आगाँ बढ़ए लेल विवश छी, आ हम धीरे-धीरे खंभाक चारूकात एही उद्देश्यसँ बढ़ि रहल रही जे मेम्नाक सम्मुख पहुँचि सकी, तेही समय एक तुरही बजल, मन्दिर काँपि उठल, एकत्रित पवित्रजनसभक बीच विजयक घोष उठल, एक भयानक तेजसँ भवन आलोकित भ’ गेल, तखन सभ किछु घोर अन्धकार भ’ गेल। ओ सभ आनन्दित लोक ओहि तेजक संगहि अदृश्य भ’ गेलथि, आ हम रातिक मौन विभीषिकामेँ अकेल छोड़ल गेलहुँ। हम मनक व्यथामेँ जागि उठलहुँ आ एतबा कठिनाईसँ अपने केँ विश्वास दुआबि सकलहुँ जे हम स्वप्न देखैत रही। हमरा एहन प्रतीत भेल जे हमर दण्ड निश्चित भ’ गेल अछि, जे प्रभुक आत्मा हमरा छोड़ि देने अछि, आ फेर कहियो लौटि क’ नहि अएत।”

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “ហើយមិនយូរប៉ុន្មានបន្ទាប់ពីនេះ ខ្ញុំបានសុបិនមួយទៀត។ ខ្ញុំហាក់ដូចជាកំពុងអង្គុយក្នុងសេចក្ដីអស់សង្ឃឹមយ៉ាងជ្រាលជ្រៅ ដោយយកដៃគ្របមុខ ហើយគិតពិចារណាដូច្នេះថា៖ ប្រសិនបើព្រះយេស៊ូវគង់នៅលើផែនដី ខ្ញុំនឹងទៅរកទ្រង់ ក្រាបខ្លួននៅទៀបព្រះបាទទ្រង់ ហើយទូលប្រាប់ទ្រង់អំពីទុក្ខវេទនារបស់ខ្ញុំទាំងអស់។ ទ្រង់នឹងមិនបដិសេធខ្ញុំឡើយ ទ្រង់នឹងមានព្រះមេត្តាចំពោះខ្ញុំ ហើយខ្ញុំនឹងស្រឡាញ់ និងបម្រើទ្រង់ជានិច្ច។ នៅពេលនោះទ្វារបានបើកចេញ ហើយមនុស្សម្នាក់ដែលមានរូបរាង និងទឹកមុខដ៏ស្រស់សោភាបានចូលមក។ គាត់មើលមកខ្ញុំដោយសេចក្ដីអាណិត ហើយនិយាយថា៖ ‘តើអ្នកចង់ឃើញព្រះយេស៊ូវឬ? ទ្រង់គង់នៅទីនេះ ហើយអ្នកអាចឃើញទ្រង់បាន ប្រសិនបើអ្នកប្រាថ្នាចង់ឃើញ។ ចូរយកអ្វីៗទាំងអស់ដែលអ្នកមាន ហើយមកតាមខ្ញុំចុះ។’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Aiꞌ namelkakiŋ hoꞌ bo mpenga tida hambua kaparanaa, pai kuropu mosangu ne sanggani nuapa’u tokeꞌku, barang ngkani mosusa mpuu to kupapokonci, pai ngikutii topotulungiꞌku. Hiya nangantarku i bavo sapa to nangkilo mpande pai katona rapu. Watu kuparabu-mulai naek i hambaa-hambaa-na, hiya napeingaku bona mataku tetap molinjok i ngkai, bona daꞌ kujadi pusing pai moropu. Wori to laing to rapa naek i panapa to mpande eta naropu sanjolo nte taꞌ sampai i pucu-na.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Akirnya kami tiba pada langkah yang terakhir, lalu berdiri di hadapan sebuah pintu. Di sini pembimbingku mengarahkanku untuk meninggalkan segala sesuatu yang telah kubawa bersamaku. Dengan gembira aku meletakkannya; kemudian ia membuka pintu itu dan menyuruh aku masuk. Seketika itu juga aku berdiri di hadapan Yesus. Tidak mungkin salah mengenali wajah yang indah itu. Ungkapan kemurahan hati dan keagungan itu tidak mungkin dimiliki oleh siapa pun selain Dia. Ketika pandangan-Nya tertuju kepadaku, aku segera mengetahui bahwa Ia mengenal setiap keadaan hidupku serta segala pikiran dan perasaanku yang terdalam.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Ndzi ringetile ku tisirhelela eka ku languta ka Yena, hikuva a ndzi titwa ndzi nga koti ku tiyisela mahlo ya Yena lama kambisisaka, kambe U tshinelele hi ku n’wayitela, kutani, a veka voko ra Yena ehenhla ka nhloko ya mina, a ku: ‘U nga chavi.’ Mpfumawulo wa rito ra Yena ro nandziha wu khumbe mbilu ya mina hi ntsako lowu a yi nga si tshama yi wu twa eku sunguleni. A ndzi tsake ngopfu ku ringana lerova a ndzi nga koti ku vulavula rito, kambe, ndzi hluriwa hi mintlhaveko, ndzi wela ehansi ndzi etlela emahlweni ka milenge ya Yena. Loko ndzi ri karhi ndzi etlela kwalaho ndzi nga pfuni nchumu, swivono swa ku saseka ni ku vangama swi hundzile emahlweni ka mina, kutani a swi vonaka onge ndzi fikile eku sirhelelekeni ni eku rhuleni ka tilo. Eku heteleleni matimba ya mina ma tlherile, kutani ndzi pfukile. Mahlo ya Yesu lama teleke rirhandzu a ma ha ri ehenhla ka mina, naswona ku n’wayitela ka Yena ku tata moya-xiviri wa mina hi ku tsaka. Vukona bya Yena byi ndzi tatile hi ku chava lokwo kwetsima ni rirhandzu leri nga hlamusekiki.”

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Kei duhtawngtu cun tuahnah ah sangka a hong, ka nih pahnih kan suak. Ka chu pawl ka suak hlanah ka hnutchhiah hmuahhmuah chu la thar leh dingin min ti. Chu chu ka tih zawh hnuah, a vulh nghetmi hringhnam hring a min pe. Hei hi ka thinlung kiangah ka dah dingin, cule Jesuh hmuh ka duh tikah ka awmnak in la suak in a biknak tiangin ka pharh dingin min thlah. A vulhcia in rei tei a umter hlah, cule a hrih awk khawh lai ih remh thei lo ding a si tiah min ralrin pek. Hring chu ka thinlung kiangah ka dah ih, ka lawm tuk zetin ka tangkai ter mi kailam te chu ka suntlak, Bawipa ka thangthat ih, ka tonmi hmuahhmuah hnenah Jesuh hmuh theinak hmun chu ka sim. Himi mang hi ruahsannak min pe. Hringhnam hring cun zumnak a aiawh timi ka ruahnak ah a lang, cun Pathian rinsannak ih mawinak le a olsamzia cu ka thlarau ah a eng tan thok.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Dari akhir perhimpunan khemah Exeter pada 17 Ogos hingga 22 Oktober 1844 ialah enam puluh enam hari. Enam puluh enam hari itu melambangkan tempoh pemberitaan Seruan Tengah Malam, dan dalam konteks perumpamaan tentang sepuluh dara itu, mereka yang pada waktu itu memberitakan mesej tersebut melambangkan mereka yang mempunyai minyak, dan mereka yang pada waktu itu tidak memberitakan mesej itu tidak mempunyai minyak.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Dalam perumpamaan itu, perkahwinan berlangsung pada permulaan masa penangguhan. Perkahwinan yang sah telah berlangsung, lalu semua orang pulang ke rumah dan menunggu sehingga bapa pengantin lelaki memutuskan sama ada perkahwinan itu boleh disempurnakan. Ketidaksetiaan antara perkahwinan yang pertama dan upacara kedua pada tengah malam dianggap sebagai perzinaan. Masa penangguhan itu bergantung pada bapa pengantin lelaki yang menunggu untuk melihat apa yang berlaku kepada pengantin perempuan dalam suatu jangka waktu. Adakah dia hamil?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Apabila bapa memutuskan bahawa segala-galanya sudah siap, perarakan tengah malam pun bermula, dan ia bermula pada waktu malam untuk mengelakkan bahang yang menyesakkan pada siang hari di Palestin. Oleh sebab itu, para pengiring pengantin perempuan, yakni anak-anak dara dalam perumpamaan itu, dikehendaki mempunyai pelita mereka sendiri serta bekalan minyak yang mencukupi sambil menantikan seruan tengah malam yang mengumumkan bahawa perarakan menuju perkahwinan sedang berlangsung, kerana hal itu memang akan berlangsung pada waktu malam. Di Exeter, seruan tengah malam itu telah datang, dan sama ada engkau mempunyai minyak yang mencukupi dan siap untuk perarakan itu ataupun tidak.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Semasa mereka meninggalkan Exeter dengan pekabaran itu, mereka sedang menggambarkan suatu umat yang telah dimeteraikan. Sebahagian mempunyai minyak yang mencukupi untuk masuk ke dalam perkahwinan pada 22 Oktober 1844, dan sebahagian lagi tidak. Enam puluh enam hari itu melambangkan suatu jangka masa apabila umat Tuhan dimeteraikan kepada pintu yang tertutup bagi undang-undang hari Ahad. Jika mereka mempunyai jumlah minyak yang sepatutnya, mereka masuk dengan iman ke dalam Tempat Maha Suci. Sister White menggambarkan umat Tuhan memasuki Tempat Maha Suci pada akhir zaman, dan dalam sejarah alfananya, suatu ujian hidup atau mati terlibat dalam tindakan memasuki Tempat Maha Suci dengan iman. Pada akhir zaman, seratus empat puluh empat ribu akan diuji sama ada mereka akan masuk ke dalam Tempat Maha Suci dengan iman. Sekali lagi, itu merupakan suatu ujian hidup atau mati.

We will continue these things in the next article.

Hala kita kai ngangnuo ka tho nih article khat ah kan la thlang zui ang.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Dalam penyucian Bait Suci, Yesus sedang memberitakan misi-Nya sebagai Mesias, dan memulai pekerjaan-Nya. Bait Suci itu, yang didirikan sebagai kediaman Hadirat ilahi, dirancang untuk menjadi pelajaran objek bagi Israel dan bagi dunia. Sejak zaman kekekalan, telah menjadi tujuan Allah bahwa setiap makhluk ciptaan, dari seraf yang cemerlang dan kudus sampai kepada manusia, harus menjadi bait bagi berdiamnya Sang Pencipta. Karena dosa, umat manusia tidak lagi menjadi bait bagi Allah. Digelapkan dan dicemarkan oleh kejahatan, hati manusia tidak lagi menyatakan kemuliaan dari Pribadi Ilahi. Tetapi melalui inkarnasi Anak Allah, tujuan Surga digenapi. Allah berdiam di dalam kemanusiaan, dan melalui kasih karunia yang menyelamatkan hati manusia kembali menjadi bait-Nya. Allah menetapkan bahwa Bait Suci di Yerusalem harus menjadi kesaksian yang terus-menerus tentang tujuan mulia yang terbuka bagi setiap jiwa. Tetapi orang-orang Yahudi tidak memahami makna bangunan yang mereka pandang dengan begitu besar kebanggaan. Mereka tidak menyerahkan diri sebagai bait-bait kudus bagi Roh Ilahi. Pelataran-pelataran Bait Suci di Yerusalem, yang dipenuhi dengan hiruk-pikuk perdagangan yang tidak kudus, terlalu sungguh melambangkan bait hati, yang dicemarkan oleh kehadiran hawa nafsu indrawi dan pikiran-pikiran yang tidak kudus.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Dalam menyucikan Bait Suci daripada para pembeli dan penjual dunia, Yesus mengisytiharkan misi-Nya untuk menyucikan hati daripada pencemaran dosa,—daripada keinginan duniawi, hawa nafsu yang mementingkan diri, tabiat-tabiat jahat, yang merosakkan jiwa. Maleakhi 3:1–3 dipetik.” The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nabi itu berkata, “Aku melihat seorang malaikat lain turun dari surga, yang mempunyai kuasa besar; dan bumi menjadi terang oleh kemuliaannya. Lalu ia berseru dengan suara nyaring, katanya: Babel besar itu sudah rubuh, sudah rubuh, dan telah menjadi tempat kediaman roh-roh jahat” (Wahyu 18:1, 2). Inilah pekabaran yang sama yang disampaikan oleh malaikat kedua. Babel sudah rubuh, “karena ia telah membuat segala bangsa minum dari anggur murka percabulannya” (Wahyu 14:8). Apakah anggur itu?—Ajaran-ajarannya yang palsu. Ia telah memberikan kepada dunia suatu sabat palsu sebagai ganti Sabat hukum yang keempat, dan telah mengulangi dusta yang mula-mula Iblis katakan kepada Hawa di Eden—keabadian alami jiwa. Banyak kesesatan sejenis telah disebarkannya jauh dan luas, “mengajarkan sebagai ajaran perintah-perintah manusia” (Matius 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Apabila Yesus memulakan pelayanan-Nya secara umum, Dia menyucikan Bait Suci daripada penodaan sakrilegnya. Antara tindakan terakhir dalam pelayanan-Nya ialah penyucian Bait Suci yang kedua. Demikian juga, dalam pekerjaan terakhir untuk amaran kepada dunia, dua seruan yang berbeza ditujukan kepada gereja-gereja. Pekabaran malaikat kedua ialah, ‘Sudah rubuh, sudah rubuh Babel, kota besar itu, kerana ia telah membuat segala bangsa minum daripada anggur murka percabulannya’ (Wahyu 14:8). Dan dalam seruan nyaring pekabaran malaikat ketiga terdengar suatu suara dari syurga yang berkata, ‘Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan turut mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima malapetakanya. Kerana dosa-dosanya telah mencapai langit, dan Allah telah mengingat segala kejahatannya’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

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