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

Buka ea Joele le Kereke ea Laodisea ea Balethi ba Letsatsi la Bosupa — Nomoro ea Mashome a Mabeli a Metso e Mene

Number Twenty-Four

Namba Tueni-foa

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Kita telah mengakhiri rencana kita yang lalu dengan menyentuh tiga jalur kesaksian nubuatan yang selari, yang diwakili oleh fasal sebelas hingga dua puluh dua dalam Kejadian, kitab pertama Perjanjian Lama; Matius, kitab pertama Perjanjian Baru; dan Wahyu, kitab terakhir bagi Perjanjian Baru mahupun seluruh Alkitab. Jalur Kejadian mengenal pasti perjanjian dengan Abram; jalur Matius mengenal pasti perjanjian dengan gereja Kristian, dengan Petrus sebagai lambang permulaan dan pengakhiran Israel rohani moden. Ayat-ayat pertengahan bagi kedua-dua jalur itu mengenal pasti meterai Allah; bagi Abram, hal itu ialah “sunat,” dan bagi Petrus, hal itu ialah perubahan namanya. Ayat pusat bagi jalur dalam Wahyu ialah fasal tujuh belas, ayat dua belas.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Dan sepuluh tanduk yang engkau lihat itu adalah sepuluh raja, yang belum menerima kerajaan; tetapi menerima kuasa sebagai raja selama satu jam bersama-sama dengan binatang itu. Wahyu 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Genesis engga Matthew, galie tonzɛmɛga le ziiŋa nɛ nyuura buuri, la Revelation galie sɛnɛga yɛɛra nɛ dragon ga wɔlaŋa le Sunday law. Galii bɛsa la kpaŋa Sunday law la, si’a yaa yinni pɔgaŋa le mark of the beast la, la si’a yaa yinni pɔgaŋa le seal of God. Beast nɛ dragon la counterfeit la verse twelve ni yɛ omega nɔɔraŋa la Nimrod tower la Genesis eleven ni. Ka la, counterfeit covenant religion la nyaa o buuraŋa, la Revelation seventeen ni, whore la—ka yɛ Babylon the great—nyaa buuraŋa. Nimrod yɛ alpha la Vatican omega la, la yɛla kɛrɛga la, papacy la yɛ Babylon the great, omega la Nimrod Babel alpha la.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Yang perlu diperhatikan dalam tiga ayat tengah ini ialah bahawa kesaksian yang terkandung pada setiap titik tengah garis itu sebenarnya terdiri daripada tiga ayat.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; 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. Genesis 17:10–12.

> Ena ke kgolagano ya me, ye lo tla e bolokang, magareng ga me le lona le peō ya gago morago ga gago; ngwana mongwe le mongwe wa monna mo go lona a rupisiwe. Mme lo rupise nama ya bogole jwa lona; mme seo e tla nna sesupo sa kgolagano magareng ga me le lona. Mme yo o nang le malatsi a ferabobedi o tla rupisiwa mo go lona, ngwana mongwe le mongwe wa monna mo melokong ya lona, yo o tsaletsweng mo ntlong, kgotsa yo o rekilweng ka madi mo motswakwa mongwe le mongwe, yo e seng wa peō ya gago. Genesise 17:10–12.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa maana mwili na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia tena ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda dhidi yake. Nami nitakupa funguo za ufalme wa mbinguni; na lolote utakalolifunga duniani litakuwa limefungwa mbinguni; na lolote utakalolifungua duniani litakuwa limefunguliwa mbinguni. Mathayo 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Mwanyama oyo akhalipo, soni pano alibepe, ene ni wa nane, ni wa m’gulu mwa saba, ndipo akutaya kuonongeka. Ndipo nyanga khumi zimene unaona ni mafumu khumi, amene sanalandire ufumu kufikira pano; komabe alandira mphamvu monga mafumu kwa ola limodzi pamodzi ndi nyama. Amenewa ali ndi maganizo amodzi, ndipo adzapereka mphamvu zawo ndi ulamuliro wawo kwa nyama. Chivumbulutso 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Kisah tentang perjanjian palsu yang dilambangkan oleh batu bata dan tanah liat Nimrod, serta sistem gereja dan negara palsunya, yang dilambangkan oleh menara dan kota itu, melambangkan sistem palsu dari patung binatang itu sebagaimana diwakili dalam omega dari kisah Nimrod. Tiga garis, dengan tiga titik pusat dari tiga ayat, yang semuanya memberi kesaksian tentang perjanjian kehidupan dan perjanjian kematian. Seratus empat puluh empat ribu adalah kedelapan yang sejati yang berasal dari ketujuh itu, dan kepausan hanyalah yang palsu. Golongan Nimrod memiliki kesatuan pikiran dalam perkawinan mereka, suatu pemalsuan terhadap seratus empat puluh empat ribu, yang dipersatukan dengan pikiran Kristus. Binatang palsu itu “ada, dan tidak ada,” adalah pemalsuan terhadap Kristus yang dahulu ada, dan ada, dan akan datang lagi. Dalam ayat delapan, ungkapan penuh dari yang palsu yang diwakili oleh kepausan dinyatakan.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Tsy biby izay hitanao dia teo ihany, nefa ankehitriny tsy eo; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa izy ka ho any amin’ny fahaverezana; ary izay monina ambonin’ny tany dia ho gaga, dia ireo izay tsy voasoratra ao amin’ny bokin’ny fiainana hatramin’ny fanorenana izao tontolo izao ny anarany, raha mahita ilay biby izay teo ihany, nefa tsy eo, ary mbola eo ihany izy. Apokalypsy 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Yesu ialah Dia yang dahulu ada, yang sekarang ada, dan yang masih akan datang, dan kepausan, yang kedelapan daripada yang tujuh itu, ialah binatang yang “dahulu ada, dan sekarang tidak ada, namun ada juga.” “Satu jam” yang dilambangkan oleh perkahwinan naga dan binatang itu mewakili sejarah sejak undang-undang hari Ahad, apabila seratus ribu yang dilambangkan oleh Petrus dan Abram naik ke syurga sebagai suatu panji, pada saat yang sama kepausan itu pun naik.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Itoeikenan miam, miaroul a buk iti Joel manipud iti panangkita a ni Pedro idiay Pentecostes ket inawisna ti mensahena iti Pentecostes a kas pannakatungpal ni Joel. Iti tallo a linya ti tulag a tunggal maysa ket addaan iti sangapulo ket dua a kapitulo, dagiti tengnga a tallo a bersikulo iti tunggal linya ket saritaenda ti maymaysa unay a pakasaritaan, ket ni Pedro ket naiparang iti dayta a pakasaritaan a kaduana ni Jesus idiay Cesarea Filipos, nga isu ti Panium, nga isu met ti lugar a pagdanaganen ti lubong ita iti nginngina a panagpadasna. Idiay Panium, ni Pedro ket addaan met idiay Jerusalem iti pannakaibukbok ti Pentecostes. Dagiti tallo a linya a sangapulo ket dua a kapitulo ket agsangsangpet idiay Panium ken iti Pentecostes no inton ti sello ti Dios ket maipamarka iti novia ni Cristo ken ti marka ti animal ket maipamarka iti novia ni Satanas. Ti libro ni Joel ket itudtudona ti ayab a mangriing iti pangngarig dagiti sangapulo a virgenes, inton ti iglesia ti Laodicea a Seventh-day Adventist ket makariing iti kinapudno a napukawda.

The book of Joel is set within the context of four generations.

Buku ya Joeli e beilwe mo teng ga maemo a dikokomana tse nne.

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

> Firman TUHAN yang datang kepada Yoel bin Petuel.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> អស់លោកចាស់ទុំទាំងឡាយ ចូរស្តាប់ការនេះ ហើយអស់អ្នកស្នាក់នៅក្នុងស្រុកទាំងអស់គ្នា ចូរផ្ទៀងត្រចៀកស្តាប់។

> 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. 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. Joel 1:1–4.

> Adakah ini pernah 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. Apa yang ditinggalkan belalang pelompat telah dimakan belalang; dan apa yang ditinggalkan belalang telah dimakan belalang pelahap; dan apa yang ditinggalkan belalang pelahap telah dimakan ulat. Yoel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Orang tua” itu ialah para pemimpin gereja Masehi Advent Hari Ketujuh Laodikia pada masa pemeteraian seratus empat puluh empat ribu orang, dan pemeteraian itu dilaksanakan pada waktu pencurahan Roh Kudus. “Orang tua” itu dilambangkan oleh Yehezkiel sebagai “orang-orang tua.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Ol m i tokim mi, “Pikinini bilong man, yu lukim wanem ol lapun bilong haus bilong Israel i save mekim long tudak, olgeta wan wan long ol rum bilong ol piksa bilong tingting bilong ol? Long wanem, ol i tok, ‘Bikpela i no lukim yumi; Bikpela i lusim pinis graun.’” Esekiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

ការបំផុសគំនិតបានបញ្ជាក់យ៉ាងច្បាស់ថា ការបោះត្រានៅក្នុងអេសេគាល ជំពូក ៩ គឺជាការបោះត្រាដដែលនឹងជំពូក ៧ នៃវិវរណៈ។ ក៏ច្បាស់ដែរ​ថា «ពួកចាស់ទុំ» នៃអំពើស្អប់ខ្ពើមទាំងបួនដែលកាន់តែធ្ងន់ធ្ងរឡើងនៅក្នុងជំពូក ៨ ត្រូវបានតំណាងដោយចំនួន ២៥។ «ពួកចាស់ទុំ» ២៥ នាក់ ដែលត្រូវធ្វើជាអ្នកអាណាព្យាបាលហ្វូងចៀមរបស់ព្រះ គឺជាបុរសទាំងនោះដែលក្រាបថ្វាយបង្គំព្រះអាទិត្យ។ ពួកគេជាក្រុមដំបូងដែលត្រូវទទួលការជំនុំជម្រះ។ ក្នុងបរិបទនៃទីសក្ការៈដែលពួកគេបានបែរចេញពីវា ពួកគេតំណាងឲ្យវេនបូជាចារ្យពីរវេន ដែលមានដប់ពីរនាក់ក្នុងមួយវេន និងមហាបូជាចារ្យម្នាក់។ នៅពេលច្បាប់ថ្ងៃអាទិត្យមកដល់ ពួកគេក្រាបថ្វាយបង្គំព្រះអាទិត្យ ហើយទទួលសញ្ញារបស់សត្វសាហាវ ដោយសន្យាការយល់ព្រមរបស់ពួកគេចំពោះនាគ សត្វសាហាវ និងហោរាក្លែងក្លាយ។ ចំនួន ២៥ នាក់នេះ ត្រូវបានបង្ហាញជាប្រភេទដោយចំនួន ២៥០ នាក់ក្នុងការបះបោររបស់កូរ៉ា ដាថាន និងអាបីរ៉ាម ដែលតំណាងឲ្យសហភាពបីមុខ ដែលបុរស ២៥០ នាក់ដែលថ្វាយគ្រឿងក្រអូបបានចូលរួមជាមួយ។ មេដឹកនាំសំខាន់ទាំងបីនៃការក្បត់ជំនឿបានស្លាប់ នៅពេលផែនដីបានបើកមាត់របស់វា ហើយលេបពួកគេចុះ។

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> ជាមូសេស​មាន​ប្រសាសន៍​ថា៖ តាម​រយៈ​ការ​នេះ អ្នក​រាល់​គ្នា​នឹង​ដឹង​ថា ព្រះអម្ចាស់​បាន​ចាត់​ខ្ញុំ​មក​ឲ្យ​ធ្វើ​កិច្ចការ​ទាំង​អស់​នេះ ដ្បិត​ខ្ញុំ​មិន​បាន​ធ្វើ​ការ​ទាំង​នេះ​តាម​គំនិត​របស់​ខ្លួន​ឯង​ទេ។ បើ​បុរស​ទាំង​នេះ​ស្លាប់​ដូច​សេចក្ដី​ស្លាប់​ទូទៅ​របស់​មនុស្ស​ទាំង​អស់ ឬ​បើ​ពួក​គេ​ត្រូវ​ទទួល​ការ​ត្រួត​ពិនិត្យ​ដូច​ការ​ត្រួត​ពិនិត្យ​ដែល​កើត​មាន​ដល់​មនុស្ស​ទាំង​អស់ នោះ​ព្រះអម្ចាស់​មិន​បាន​ចាត់​ខ្ញុំ​មក​ទេ។ ប៉ុន្តែ បើ​ព្រះអម្ចាស់​បង្កើត​ការ​ថ្មី​មួយ ហើយ​ផែនដី​បើក​មាត់​របស់​វា ហើយ​លេប​ពួក​គេ​ទៅ ព្រម​ទាំង​អស់​ទាំង​របស់​ដែល​ជា​របស់​ពួក​គេ ហើយ​ពួក​គេ​ចុះ​ទាំង​រស់​ទៅ​ក្នុង​រណ្តៅ នោះ​អ្នក​រាល់​គ្នា​នឹង​យល់​ថា បុរស​ទាំង​នេះ​បាន​បង្ក​ឲ្យ​ព្រះអម្ចាស់​ទ្រង់​ខ្ញាល់។

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Lalu terjadilah, setelah ia selesai mengucapkan segala perkataan itu, bahwa tanah yang ada di bawah mereka terbelah. Dan bumi membuka mulutnya, lalu menelan mereka, rumah-rumah mereka, semua orang yang termasuk pada Korah, serta segala harta benda mereka. Mereka, dan semua yang termasuk pada mereka, turun hidup-hidup ke dalam liang, lalu bumi menutup kembali atas mereka; demikianlah mereka binasa dari tengah-tengah jemaat.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> “Dan segenap Israel yang ada di sekeliling mereka melarikan diri karena teriakan mereka, sebab kata mereka: Jangan-jangan bumi menelan kita juga.” Lalu keluarlah api dari TUHAN dan menghanguskan kedua ratus lima puluh orang yang mempersembahkan ukupan. Bilangan 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Pemberontakan tahun 1888 ditipifikasikan oleh pemberontakan Korah, Datan, Abiram, dan 250 orang yang mempersembahkan ukupan. Dua ratus lima puluh orang itu telah membentuk suatu persekutuan dengan sebuah konfederasi rangkap tiga yang mencapai hukum hari Minggu ketika Amerika Serikat, binatang bumi itu, membuka mulutnya dan berbicara seperti seekor naga. Pada titik itu, hujan akhir dicurahkan tanpa ukuran, sama seperti 250 orang yang mempersembahkan ukupan itu dibinasakan oleh api yang turun dari surga. Kedua ratus lima puluh orang itu melambangkan suatu sistem keagamaan palsu yang dibinasakan selama pencurahan hujan akhir pada hukum hari Minggu. Bumi yang terbelah menelan Korah dan para pengikutnya adalah gempa bumi dalam Wahyu sebelas, yang mengidentifikasikan Amerika Serikat membuka mulutnya dan berbicara seperti seekor naga. Ketika api turun dari surga ke atas 250 orang itu, hal itu menipifikasikan api Elia di Gunung Karmel, ketika nabi-nabi palsu itu dibunuh. Api Elia di Gunung Karmel selaras dengan hukum hari Minggu, jadi api yang menimpa 250 orang itu adalah api hukum hari Minggu dari hujan akhir.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Petikan dalam Bilangan yang berkaitan dengan pemberontakan Korah secara nubuat selaras dengan pemberontakan terhadap pekabaran tentang Tanah Perjanjian, sebagaimana disampaikan oleh Yosua dan Kaleb. Pemberontakan itu melambangkan “hari pencobaan” menurut Alkitab. Petikan tentang pemberontakan Korah menyatakan, “kamu akan mengetahui bahawa orang-orang ini telah membangkitkan murka Tuhan.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

ꞌBi gunamkikinagipa manderangsa ma∙sigen, aro gunamkikinagipa manderang ma∙sina nanga je, Korahni bikotani itihasko Joshua-ni Ku∙rachakgimin A∙songni kattani kosako bikotani baksa toatna nanggen. Ua bikotani Kadesh-o ong∙aha, aro Kadesh aro Korahni bikotani gnigipin Seventh-day Adventismni Sunday law-o bikotani ong∙a. Korah aro incense on∙gipa manderang 250, Ezekiel 8-o salna olakkigipa manderang 25-ni toe mesokani ong∙aha. Ezekiel chapter 8-o dal∙begipa manderang, Jerusalem-o kam ka∙gipa, chong∙motan Isolni mondolini toe mesokani ong∙gipa, salbanggipa mongsonggipa mingbri ong∙gipa mingsaoni mingsaona dal∙bagipa namgijani ong∙ani minggni chaario bon∙kamaoniko gitchamgipa mingsani toe mesokani ong∙a.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Nnyoɔno a edi kan no ne anibere mfonini no, nea ɛto so abien no ne pia mu adan a wɔde sie ade, nea ɛto so abiɛsa no ne Tammuz ho su, na ɛno akyi no mmarima aduonu anum no kotow owia no. Afei ti akron no kyerɛ wɔn a wɔsiw wɔn bo na wosu ma akyiwade a wɔgyina hɔ ma wɔ ti awotwe no mu no. Wɔn a wɔsiw wɔn bo na wosu no, ɔbɔfo a ɔforo fi apuei fam no sɔ wɔn ano. Ɔbɔfo yɛ ɔsomafo, na ogyina hɔ ma nkra.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Sikujta ya kuja kutoka mashariki ni ujumbe wa upepo wa mashariki, ambao ni ujumbe wa Uislamu. Mara wale mia moja arobaini na nne elfu watakapotiwa muhuri, malaika wa kuharibu huanza kazi yao, hasa pale ambapo mstari wa nje wa unabii hufundisha kwamba “uasi wa taifa hufuatiwa na maangamizi ya taifa.” Kabla hukumu haijatekelezwa juu ya wale wanaowakilishwa na Kora, waasi hupelekwa nje ya Yerusalemu. Waovu huondolewa kutoka Yerusalemu, kwa maana si wenye haki wanaoikimbia Yerusalemu.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Roh itu juga mengangkat aku dan membawa aku ke pintu gerbang sebelah timur rumah TUHAN, yang menghadap ke timur; dan lihatlah, di depan pintu gerbang itu ada dua puluh lima orang. Di antara mereka kulihat Yaazanya anak Azur dan Pelaca anak Benaya, para pemuka bangsa itu.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Lalu firman-Nya kepadaku, “Hai anak manusia, inilah orang-orang yang merancang kejahatan dan memberi nasihat fasik di kota ini; yang berkata: Waktunya belum dekat; marilah kita mendirikan rumah-rumah; kota ini adalah kuali dan kita adalah dagingnya.”

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Nokho ke o porofete kgatlhanong le bona, o porofete, wena morwa motho. Mme Moya wa Morena wa wela mo go nna, wa raya wa re, Bua; Morena o bua jaana;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> “Bangsa Israel, demikianlah kamu berkata, kerana Aku mengetahui segala yang timbul dalam fikiranmu, tiap-tiap satunya. Kamu telah memperbanyak orang yang terbunuh di kota ini, dan kamu telah memenuhi jalan-jalannya dengan orang-orang yang terbunuh. Oleh itu, beginilah firman Tuhan ALLAH: Orang-orangmu yang terbunuh, yang telah kamu rebahkan di tengah-tengahnya, merekalah daging itu, dan kota ini ialah kawahnya; tetapi Aku akan mengeluarkan kamu dari tengah-tengahnya. Kamu telah takut akan pedang; dan Aku akan mendatangkan pedang ke atas kamu, demikianlah firman Tuhan ALLAH. Dan Aku akan membawa kamu keluar dari tengah-tengahnya, dan menyerahkan kamu ke dalam tangan orang asing, serta akan melaksanakan hukuman di antara kamu. Kamu akan rebah oleh pedang; Aku akan menghakimi kamu di perbatasan Israel; maka kamu akan mengetahui bahawa Akulah TUHAN. Kota ini tidak akan menjadi kawah bagimu, dan kamu tidak akan menjadi daging di tengah-tengahnya; tetapi Aku akan menghakimi kamu di perbatasan Israel. Maka kamu akan mengetahui bahawa Akulah TUHAN; kerana kamu tidak hidup menurut ketetapan-Ku, dan tidak melakukan hukum-hukum-Ku, melainkan telah bertindak menurut adat kebiasaan bangsa-bangsa kafir yang di sekelilingmu.”

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> ꞌꞌꞌ A tah a ni, ka ka hrilhlâk lai khân, Benaia fapa Pelatiah chu a thi ta a. Chutichuan ka hmaiah ka tlu ta a, aw ring takin ka au va, ka ti a, Aw Lalpa Pathian aw! Israel bang awm chhunte hi i tihbo vek dawn em ni? Ezekiela 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

ꋍꌏꇫꇭ ꁯꄷ ꇤꇩ ꑷꁨꒉ ꆹ, ꎚꂱ ꌠ ꀉꏓꐚꌦꍑ ꀋꍿ ꋩꇫꎆ ꄻꎭ ꑟ ꈷꐥ ꉈꈩꌋ ꉬꇬ, ꀮꇨꌠ ꈜ ꋌꐪ ꇫꏽ ꁯꄷ ꇤꇩ ꌠ ꈌꐥ, ꇤꇩ ꌠ “ꇅꊰ” ꁯꄷ ꄿꁧ ꄷ ꇭꄮꐨꎹ ꉬꇬ ꄚꉻ. 25 ꆹ ꑟꃅ ꉬꇬ ꈜꎴ ꃅꎭ ꉻꄜ ꉬꌠ ꃅꌋ ꑷꌠ ꎪꁱ ꉬ, 250 ꌠ ꁧ ꋨꇬ ꑠ ꑍꊰꌠ ꊥꎭꎹ ꁧꊰ ꁉꒉ ꀋꍿ ꑟꃅ ꌠ ꇬ, ꑠ ꆹ ꎅꆈꉈꑠ ꉻꄜ ꁉꒉ ꀋꍿ ꑟꃅꌠ ꑞꏣ ꉬ, ꑞꏣ 10 ꆹ ꎅꆈꉈꑠ ꌠ ꊥꎭꎹ ꁧꊰ ꉬ ꑟꃅ ꇬ. “ꉻꄜ ꐪꍓ” ꆹ ꀮꇨꌠ ꈜ ꋌꐪ ꅇ ꇫꏽ ꁯꄷ ꌠ ꉻꄜ ꉬ ꑟꃅ ꎋꌠ, “ꉻꄜ ꅊꎂ” ꆹ ꀮꇨꌠ ꈜ ꁯꄷ ꉬ ꑟꃅ ꌠ ꉻꄜ ꉬ.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Бурхан амьд сүмгүй гэж үү? Түүнд сүм бий, гэвч тэр нь ялсан сүм бус, харин тэмцэгч сүм мөн. Дотор нь гажигтай гишүүд байдагт, буудайн дунд зэрлэг өвс байдагт бид харамсаж байна. Есүс: ‘Тэнгэрийн хаанчлал нь талбайдаа сайн үр тарьсан нэгэн хүнтэй адил юм. Харин хүмүүсийг унтаж байх үед нь түүний дайсан ирж, буудайн дунд зэрлэг өвс тариад явжээ. … Тэгтэл эзний зарц нар ирж түүнд: Эзэн ээ, та талбайдаа сайн үр тариагүй билүү? Тэгвэл зэрлэг өвс хаанаас гарав? гэжээ. Тэр тэдэнд: Үүнийг дайсан хийжээ, гэв. Зарц нар нь түүнд: Тэгвэл бид явж, тэднийг түүж аваг уу? гэж асуув. Харин тэр: Үгүй; та нар зэрлэг өвсийг түүхдээ тэдэнтэй хамт буудайг ч бас үндсээр нь сугалчих вий. Ургац хураалт хүртэл хоёуланг нь хамт ургуул. Ургац хураах цагт би хадагч нарт: Эхлээд зэрлэг өвсийг хамж, шатаахаар боодоллон уя; харин буудайг миний амбаарт хураа гэж хэлнэ’ гэж айлдсан.”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Dalam perumpamaan tentang gandum dan lalang, kita melihat alasan mengapa lalang itu tidak boleh dicabut; yaitu supaya gandum jangan turut tercabut bersama-sama dengan lalang itu. Pendapat dan pertimbangan manusia akan membuat kesalahan-kesalahan yang besar. Tetapi daripada terjadi suatu kesalahan, dan sehelai saja batang gandum tercabut, Sang Guru berkata, ‘Biarkanlah keduanya tumbuh bersama-sama sampai waktu penuaian;’ kemudian malaikat-malaikat akan mengumpulkan lalang itu, yang akan ditetapkan untuk kebinasaan. Meskipun di dalam gereja-gereja kita, yang mengaku percaya kepada kebenaran yang lebih maju, ada mereka yang bercacat dan bersalah, seperti lalang di antara gandum, Allah panjang sabar dan penuh kesabaran. Ia menegur dan memperingatkan mereka yang bersalah, tetapi Ia tidak membinasakan mereka yang lambat mempelajari pelajaran yang hendak Dia ajarkan kepada mereka; Ia tidak mencabut lalang dari antara gandum. Lalang dan gandum harus tumbuh bersama-sama sampai waktu penuaian; apabila gandum mencapai pertumbuhan dan perkembangannya yang penuh, dan oleh karena tabiatnya pada waktu masak, ia akan dibedakan sepenuhnya dari lalang.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Mitungu ya Kristu i hansi yi ta ka yi hetiseki, kambe Xikwembu a xi lovisi Kereke ya xona hikwalaho ka ku ka yi nga hetisekanga. Ku ve kona, naswona ku ta va kona, lava va teleke hi ku hiseka loku nga riki hi ku ya hi vutivi, lava a va nga rhandza ku basisa kereke, ni ku tsuvula mintsu exikarhi ka koro. Kambe Kristu u nyikele ku vonakala ko hlawuleka mayelana ni ndlela leyi ku faneleke ku endliwa ha yona eka lava endlaka swihoxo, ni le ka lava va nga si hundzuka va ri endzeni ka kereke. A ku fanelanga ku va ni matikhomelo ya xihatla, ya ku hiseka swinene, ya xihlohloteri, lama tekiwaka hi swirho swa kereke eku suseni ka lava va nga va vonaka onge va na swihoxo evumunwini. Mintsu yi ta humelela exikarhi ka koro; kambe ku susa mintsu sweswo, loko swi nga endliwi hi ndlela leyi Xikwembu xi yi vekeke, swi ta vanga ku biha lokukulu ku tlula ku yi tshika yi ri kona. Loko Hosi yi tisa ekerekeni lava hundzukeke hakunene, Sathana na yena hi nkarhi wolowo u tisa vanhu lava nga hundzukangiki eku hlanganyeleni ka yona. Loko Kristu a byela mbewu leyinene, Sathana u byela mintsu. Ku ni matimba mambirhi lama lwisanaka, lama tshamaka ma tirha eka swirho swa kereke. Matimba man’wana ma tirhela ku basisiwa ka kereke, kasi man’wana ma tirhela ku onhaka ka vanhu va Xikwembu.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Orang-orang fasik dibawa ke luar Yerusalem untuk dibinasakan. Mereka disingkirkan pada waktu tuaian, yaitu juga waktu ketika gandum telah masak, sebab pada saat itulah gandum dikumpulkan sebagai persembahan unjukan buah sulung dari kedua roti unjukan Pentakosta. Penuaian buah sulung gandum adalah suatu pokok khusus dari nubuatan Alkitab. Pemisahan antara gandum dan lalang membahas pokok inilah, dan banyak perumpamaan Kristus menandai patokan nubuatan yang sangat penting ini.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Sekali lagi, perumpamaan-perumpamaan ini mengajarkan bahwa tidak akan ada lagi masa percobaan sesudah penghakiman. Apabila pekerjaan Injil telah diselesaikan, maka dengan segera menyusul pemisahan antara yang baik dan yang jahat, dan nasib masing-masing golongan ditetapkan untuk selama-lamanya.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Wɨni wa ngano nɨ andũ ala mĩrongo ĩna ĩna na ngiri imwe, na mũndũ mũtumwa wa gatatũ nĩwe uratiganagia ngano na magugu.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Ndzi tlhela ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi ndzi fambisa yi te, ‘Rito ra yona ra chavisa, ntirho wa yona wa chaviseka. Hi yona ntsumi leyi faneleke ku hlawula koro exikarhi ka mfava, ni ku fungha kumbe ku boha koro leswaku yi nghenisiwa endlwini ya le tilweni ya ku hlayisela kona.’ Timhaka leti ti fanele ku khoma mianakanyo hinkwayo, ku nyikiwa nyingiso hinkwawo. Nakambe ndzi kombisiwile nkoka wa leswaku lava pfumelaka leswaku hi amukela rungula ro hetelela ra tintswalo va fanele ku hambana ni lava siku ni siku va amukelaka kumbe va nwaka xihoxo lexintshwa. Ndzi vonile leswaku hambi ku ri vatsongo kumbe vakulu a va fanelanga ku ya eminhlanganweni ya lava nga exihoxweni ni le munyameni. Ntsumi yi te, ‘A ku nyikiwe mianakanyo yi tshika ku tshama eka swilo leswi nga pfuniki nchumu.’” Manuscript Releases, vholumo 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

ရူပါရုံတတိယကောင်းကင်တမန်သည် ဂျုံကို တံဆိပ်ခတ်ပေးသကဲ့သို့၊ ဂျုံကိုလည်း မျိုးညစ်ပင်တို့မှ ခွဲထုတ်၏။ ရူပါရုံတတိယကောင်းကင်တမန်သည် တနင်္ဂနွေနေ့ဥပဒေကို ကိုယ်စားပြုသည်။ ထိုအချိန်၌ လာအိုဒိကိမြို့ဆိုင်ရာ သတ္တမနေ့ အဒဗင်တစ်အသင်းတော်၏ ဦးဆောင်မှုကို ကိုယ်စားပြုသော လူနှစ်ဆယ့်ငါးဦးသည် ယေရုရှလင်မြို့ပြင်သို့ ခေါ်ထုတ်ခံရပြီး တရားစီရင်ခြင်းကို ခံရကြသည်။ ထိုအချိန်တွင် စစ်တိုက်နေသောအသင်းတော်သည် အောင်မြင်သောအသင်းတော်အဖြစ် ပြောင်းလဲသွားသည်။

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Musomo gokwisha mangu. Bandu ba ngumba ya dibundu didi disadila mu ntanta, bônsò badi bamueneke ne bulelela, nebalwe kuba dibundu didi dishinda. Mu kulongeshamu malu a ditunga dietu dia kale, pashishe twendela pa mwaba wônsò wa ntambu wa majuuka too ne pa didi ditu diimane lelu, ndi mua kwamba ne, Tumbishaayi Nzambi! Pandi ngumona bidi Nzambi mwenzè, ndi ndziwula ne disanka dia kukema ne diitabuja mu Kristo bu Mulombodi. Katwena ne cintu cya kubanga bwa bwalu bua matuku a kumpala, pa kutshidi ne padi twasahwila nzila udi Mukalenge mutulombola, ne dilongesha diandi mu ditunga dietu dia kale.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Mokha wa boperofeti wa kgaogano ya mefero mo gareng ga korong ke mokha o mogolo mo boperofeting jwa Baebele. Keresete a phepafatsa tempele ke setshwantsho sa tiro eno; setlhoa sa yone se diragala ka nako ya molao wa Tshipi, gonne re bona ba ba neng ba tshwanetse go atlholwa ba isiwa kwa molelwaneng wa Jerusalema gore ba swe.

> “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.

> “যখন যিশু তাঁর প্রকাশ্য পরিচর্যা আরম্ভ করলেন, তখন তিনি মন্দিরকে তার ধর্মঅপমানজনক অপবিত্রতা থেকে শুচি করলেন। তাঁর পরিচর্যার শেষ কার্যাবলির মধ্যে মন্দিরের দ্বিতীয় শুচিকরণও ছিল। তদ্রূপ, জগতকে সতর্ক করার শেষ কার্যেও মণ্ডলীগুলির প্রতি দুটি স্বতন্ত্র আহ্বান করা হয়। দ্বিতীয় দূতের বার্তা হলো, ‘মহানগরী বাবিল পতিত হইয়াছে, পতিত হইয়াছে; কারণ সে আপন ব্যভিচারের ক্রোধরূপ মদ সকল জাতিকে পান করাইয়াছে’ (প্রকাশিত বাক্য 14:8)। আর তৃতীয় দূতের বার্তার উচ্চধ্বনিতে স্বর্গ হইতে এক বাণী শোনা যায়, ‘আমার প্রজাগণ, তোমরা তাহা হইতে বাহির হও, যেন তোমরা তাহার পাপের সহভাগী না হও, এবং যেন তোমরা তাহার আঘাতসমূহ গ্রহণ না কর। কারণ তাহার পাপসমূহ স্বর্গ পর্যন্ত পৌঁছিয়াছে, এবং ঈশ্বর তাহার অধর্মসকল স্মরণ করিয়াছেন’ (প্রকাশিত বাক্য 18:4, 5)।” Selected Messages, book 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Gereja gandum dan lalang itu tetap wujud sehingga krisis undang-undang Ahad, apabila lalang disingkirkan, bukan oleh kekuatan manusia, melainkan oleh malaikat yang ketiga—yang melambangkan undang-undang Ahad, tetapi juga pekhabaran hujan akhir yang pada waktu itu berkembang menjadi suatu seruan nyaring. Lalang merupakan suatu unsur dalam kesaksian nubuatan, sebagaimana juga gandum. Pemeliharaan Allah menjangkau hingga undang-undang Ahad, dan malaikat yang ketiga menyucikan bait suci itu untuk kali yang kedua. Ia telah menyucikannya pada 22 Oktober 1844, dan penyucian bait suci yang kedua ialah undang-undang Ahad.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Dikarolo tša ka ntle tša histori tšeo di išago molaong wa Sontaga ke karolo e kgolo ya bopaki bja kereke ye e fentšego, bjalo ka ge go le bjalo ka mefoka, korong le go tlema ga dihlopha tše pedi. Melaetša ya mafelelo ya Kutollo ke melaetša ya barongwa ba bararo, gomme e aroganya le go tlema dihlopha tše pedi, eupša go bohlokwa go bona gore Kgaetšedi White o hlaola gore “melaetša” yeo ya “mafelelo,” “e butšwa puno.” Molaetša wa mafelelo wo o butšwago puno ke pula ya morago, gomme ke mollo wo o tlema banna ba 250 “bjalo ka dingata tša dikgong bakeng sa mollo wa tshenyego.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Tu Jon, baginua ahɔho ne no mu hia a ɛyɛ den na ɛkanyan adwene wɔ asafo no suahu mu. Ohuu Onyankopɔn nkurɔfoɔ tebea, wɔn asiane, wɔn akasakasa, ne wɔn nkwagye a etwa toɔ. Ɔkyerɛw awieeɛ nkra a ɛsɛ sɛ ɛma asase so twabere no yɛ pɛ, sɛ ebia ayɛ atena a wɔde bɛgu ɔsoro adekorabea mu, anaa sɛ nkabom a wɔde bɛto ɔsɛe gya no mu. Wɔdaa nsɛm a ɛho hia kɛse kyerɛɛ no, titiriw ama asafo a etwa toɔ no, na wɔn a wɔbɛdane afiri mfomsoɔ mu akɔ nokorɛ mu no anya nkyerɛkyerɛ fa asiane ne akasakasa a ɛda wɔn anim ho. Obiara nhia sɛ ɔtena sum mu wɔ nea ɛreba asase so no ho.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Kusafisha Kwake hekalu pia kunaonyeshwa na kazi ya mtu wa Brashi ya Uchafu ambaye Yohana Mbatizaji alimtambulisha kuwa ndiye aliyefuata huduma yake. Yeye ndiye anayefagia taka katika ndoto ya Miller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Morena o se a tla senola phapang pakeng tsa ba lokileng le ba khopo; hobane ‘fane ea hae e letsohong la hae, ’me o tla hloekisa ka botlalo seotlo sa hae, ’me a bokelle koro ea hae ka polokelong ea hae; empa mooko o tla o chesa ka mollo o sa timeng.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Sister White merujuk kepada Yesaya ketika beliau mengenal pasti bahawa pada tahun 1849 Tuhan telah menghulurkan tangan-Nya untuk kali kedua guna menghimpunkan sisa umat-Nya, dan Yesaya serta Sister White sedang mengenal pasti penghimpunan terakhir bagi seratus empat puluh empat ribu itu. Proses penghimpunan itu merangkumi penyerakan dan penghimpunan yang dilambangkan sebagai kekecewaan pertama, yang membawa kepada penghimpunan pada akhir suatu masa penangguhan. Setiap unsur dalam pemeteraian seratus empat puluh empat ribu ini merupakan suatu topik khusus nubuat Alkitab. Sejarah luaran yang digunakan Tuhan sebagai alat-Nya untuk membawa dosa kepada kesudahannya digambarkan dalam Daniel 11:11; dan penghimpunan terakhir terdapat dalam Yesaya 11:11; dan akhir masa penangguhan terdapat dalam Wahyu 11:11 dan pemisahan gandum dan lalang pada undang-undang Ahad terletak dalam Yehezkiel 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Bandar ini tidak akan menjadi kuali bagimu, dan kamu pun tidak akan menjadi daging di tengah-tengahnya; melainkan Aku akan menghakimi kamu di perbatasan Israel. Yehezkiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Dalam Yoel, “anggur baru” diputuskan daripada orang-orang tua zaman dahulu yang sepatutnya menjadi penjaga tempat kudus. Pekabaran Seruan Tengah Malam ialah anggur baru dalam Yoel, dan api yang turun pada hukum Ahad telah dilambangkan oleh api Pentakosta. Api itu melambangkan suatu pekabaran, iaitu anggur baru itu, tetapi ia juga ialah pekabaran yang membinasakan 250 orang yang mempersembahkan ukupan. Gereja Laodikia Advent Hari Ketujuh berakhir pada hukum Ahad, kerana pada ketika itulah api dicurahkan tanpa ukuran dan ia membinasakan 250 orang yang mempersembahkan ukupan; oleh itu, ia membinasakan sistem ibadah mereka.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Ndzi swi le rivaleni leswaku loko kereke ya Seventh-day Adventist yi tshama yi tshembekile hi nkarhi wa nawu wa Sonto, matimba ni vuswikoti bya mfumo wa United States swi ta yi pfala. Loko yi nga tshembekanga, yi ta cinca vito ra yona yi va First-day Adventist church kumbe nchumu wun’wana wo fana swinene na swona. Yi lulamile kumbe yi nga lulamanga, kereke ya Seventh-day Adventist a yi hundzi nawu wa Sonto. Vumbhoni bya vuprofeta byi kombisa leswaku Vuvadventista byi arile rungula ra tindlela ta khale hi 9/11, naswona tindlela teto ta khale ti yisa enyangweni lowu pfariweke hi nkarhi wa nawu wa Sonto. Vavanuna va 25 a va yimeleriwile eka ndzimana ya Ezekiel hi “Jaazaniah n’wana wa Azur, na Pelatiah n’wana wa Benaiah, tihosana ta vanhu.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

នាម​របស់​ពួកគេ​បង្ហាញ​ថា​ពួកគេ​អះអាង​លក្ខណៈ​របស់​ប្រជាជន​របស់​ព្រះ ប៉ុន្តែ​នោះ​គ្រាន់តែ​ជា​ការ​អះអាង​ប៉ុណ្ណោះ។ «Jaazaniah» មាន​ន័យ​ថា ព្រះ​ទ្រង់​ស្តាប់ ហើយ​គាត់​ជា​កូន​របស់ «Azur» ដែល​មាន​ន័យ​ថា ជួយ និង​ការពារ។ បងស្រី White និយាយ​ថា បុរស​ទាំង ២៥ នាក់​នោះ​ត្រូវ​ជា​អ្នក​ការពារ ដូច​ដែល​ត្រូវ​បាន​តំណាង​ដោយ «Azur»។ កូន​របស់​គាត់​អះអាង​ថា​ខ្លួន «ស្តាប់» ព្រះ ប៉ុន្តែ​គាត់​ជា​ពួក​មនុស្ស​ប្រភេទ​ដែល ទោះបី​ជា​ឃើញ ក៏​មិន​ឃើញ ហើយ​ទោះបី​ជា​ឮ ក៏​មិន​ឮ។ «Pelatiah» មាន​ន័យ​ថា បាន​រួច​ដោយ​ព្រះ ហើយ​ឪពុក​របស់​គាត់ «Benaiah» មាន​ន័យ​ថា ព្រះ​បាន​ស្ថាបនា។ កាល​ដែល​អេសេគាល​បញ្ចប់​សារ​ព្រមាន​របស់​គាត់ «Pelatiah» ក៏​ស្លាប់។

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> မြို့တော်သည် သင်တို့အတွက် အိုးမဟုတ်၊ သင်တို့လည်း ထိုအတွင်းရှိ အသားမဟုတ်ကြလိမ့်မည်။ သို့ရာတွင် ငါသည် သင်တို့ကို ဣသရေလနယ်နိမိတ်၌ တရားစီရင်မည်။ သင်တို့သည် ငါထာဝရဘုရားဖြစ်ကြောင်းကို သိရကြလိမ့်မည်။ အကြောင်းမူကား သင်တို့သည် ငါ့ပညတ်တော်တို့၌ မလျှောက်ကြ၊ ငါ့တရားစီရင်ချက်တို့ကိုလည်း မဆောင်ရွက်ကြဘဲ၊ သင်တို့ပတ်လည်၌ရှိသော သာသနာပလူမျိုးတို့၏ အကျင့်ဓလေ့များအတိုင်း ပြုမူကြပြီ။ ငါ ပရောဖက်ပြုနေစဉ်တွင် ဗေနာယ၏သား ပေလတိယ သေလေ၏။ ထိုအခါ ငါသည် မျက်နှာကို မြေသို့ချ၍ အသံကြီးစွာဖြင့် ကြွေးကြော်လျက်၊ “အို အရှင် ထာဝရဘုရား၊ ကိုယ်တော်သည် ဣသရေလအကျန်အကြွင်းကို အကုန်အစင် ဖျက်ဆီးတော်မူမည်လော” ဟု ဆို၏။ ယေဇကျေလ ၁၁:၁၁–၁၃။

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiah meninggal pada seruan nyaring Yehezkiel. Gandum itu mati di jalan pada 18 Juli 2020 sebagai penggenapan Wahyu sebelas. Gandum itu adalah Musa dan Elia, penulis pertama Firman Allah, dan janji tentang Elia yang akan datang merupakan pernyataan terakhir dalam Perjanjian Lama. Alfa dan Omega dibunuh di jalan Sodom dan Mesir, tetapi mereka dibangkitkan pada tahun 2024, sebagaimana dilambangkan dalam Wahyu 11:11. Sementara mereka mati, Sodom dan Mesir bersukacita. Yehezkiel menempatkan kematian Pelatiah pada masa umat sisa ketika ia berkata, “Ah Tuhan ALLAH! apakah Engkau akan mengakhiri sama sekali sisa Israel?” Sodom adalah gereja Masehi Advent Hari Ketujuh pada masa umat sisa, menurut Yesaya.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Dinga, O magulu, ndipo tcherani khutu, O dziko lapansi; pakuti Yehova wayankhula: Ndadyetsa ndi kulera ana, koma iwo andiwukira Ine. Ng’ombe imadziwa mwini wake, ndipo bulu amadziwa khola la mbuye wake; koma Israeli sadziwa, anthu anga sazindikira.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Awu, bansa nga makasasala, katawhan nga napas-an sang kalapasan, kaliwatan sang mga nagahimo sing malaut, mga anak nga maninugdaot: ginsikway nila ang Ginoo, ginpaakig nila ang Balaan sang Israel, nagtalikod sila kag nagpalayo. Ngaa pagahampakon pa kamo? Labi pa gid kamo magarebelde: ang bug-os nga ulo masakiton, kag ang bug-os nga tagiposoon maluya. Halin sa lapalapa sang tiil tubtob sa ulo wala sing kaayuhan sa iya; kundi mga samad, kag mga lagob, kag mga nagaayo nga pilas: wala ini natak-opan, ukon nabugkusan, ukon napahumok sang lana. Ang inyo duta ginbayaan, ang inyo mga banwa nasunog sang kalayo: ang inyo duta ginalamoy sang mga dumuluong sa inyo atubangan, kag ini ginbayaan, subong sang ginlaglag sang mga dumuluong. Kag ang anak nga babayi sang Zion nabilin nga daw payag sa talamnan sang ubas, daw puluy-an sa talamnan sang pipino, daw banwa nga nalibutan sang kaaway.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Раҳмо зкыриял Аллаҳ маӏдин хиларех тханна долу цхьанна дукха хьалха дош дехкахьара, вай Содом санна хиллара, вай Гоморрахьа санна хиллара. Хезарий Аллаҳан дош, Содоман куьйгалхой; лаца шун сахьт Аллаҳан хьукма, Гоморран халкъ. Ишая 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Musa dan Elia dibunuh di Sodom dan Mesir selama masa kaum sisa. Mesir adalah lambang tata negara yang telah rusak, dan Sodom lambang tata gereja yang telah rusak. Pelatia anak Benaya mati pada hukum hari Minggu, yang oleh Yesaya disejajarkan dengan hari pembangkangan dalam Alkitab, yang adalah tahun 1863, atau hukum hari Minggu. Pelatia anak Benaya melambangkan suatu kepalsuan dari mereka yang benar-benar mendengar Firman Allah. Pada masa kaum sisa, mereka yang dilambangkan oleh Musa dan Elia dibunuh lalu dibangkitkan. Kebangkitan itu dimulai dengan suatu suara yang berseru di padang gurun pada bulan Juli 2023. Sejak tahun 2024, pemisahan terakhir antara gandum dan lalang telah sedang berlangsung.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Ka molao oa Sontaha kereke ea Masala ea Letsatsi la Bosupa e tla tseba hore e timetse.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Kota ini tidak akan menjadi belanga bagimu, dan kamu pun tidak akan menjadi daging di tengah-tengahnya; melainkan Aku akan menghakimi kamu di perbatasan Israel. Dan kamu akan mengetahui bahwa Akulah TUHAN; karena kamu tidak hidup menurut ketetapan-ketetapan-Ku dan tidak melakukan hukum-hukum-Ku, melainkan telah bertindak menurut kebiasaan bangsa-bangsa kafir yang ada di sekelilingmu. Maka terjadilah, ketika aku bernubuat, Pelatia bin Benaya mati. Yehezkiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Kematian Pelatiah, yang namanya bererti diselamatkan oleh Tuhan, dalam konteks ini bererti diserahkan kepada maut, pada saat yang sama ketika para pekerja jam kesebelas dilepaskan dari tangan raja utara dalam ayat empat puluh satu Daniel sebelas. Pelatiah diserahkan ke dalam tangan raja utara pada hukum hari Ahad. Pelatiah, anak Benaiah, yang bererti “apa yang telah dibangun oleh Tuhan.” Tepat pada saat Tuhan sekali lagi telah membangun sebuah bait suci, untuk diangkat sebagai gereja yang berjaya pada hukum hari Ahad, mereka yang diwakili oleh Pelatiah diserahkan kepada maut, kerana bukannya mengambil bahagian dalam pekerjaan membangunkan semula tempat-tempat purbakala yang telah menjadi reruntuhan, mereka sedang membangun bagi diri mereka sendiri kubur Tobia. Pelatiah melambangkan tubuh dari kepala sampai ke kaki dalam kitab Yesaya, suatu tubuh yang sepenuhnya sarat dengan dosa. Tubuh itu ialah gereja Masehi Advent Hari Ketujuh Laodikia pada penghujung empat generasi pemberontakan yang semakin berkembang, yang dinyatakan Yesaya sebagai pemberontakan yang semakin memuncak ketika dia berkata, “makin memberontak lagi dan lagi.” Dalam proses pengujian terakhir yang bermula pada tahun 2024, gandum itu mati selama tiga setengah hari, kemudian dibangkitkan semula, pada saat itulah mereka akan mengetahui bahawa Tuhan itu ialah Allah.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> ดังนั้นจงพยากรณ์และกล่าวแก่เขาทั้งหลายว่า พระยาห์เวห์องค์พระผู้เป็นเจ้าตรัสดังนี้ว่า ดูเถิด ประชากรของเราเอ๋ย เราจะเปิดหลุมศพของเจ้า และจะให้เจ้าขึ้นมาจากหลุมศพของเจ้า และจะนำเจ้าเข้าสู่แผ่นดินอิสราเอล และเจ้าทั้งหลายจะรู้ว่าเราคือพระยาห์เวห์ เมื่อเราได้เปิดหลุมศพของเจ้า ประชากรของเราเอ๋ย และได้นำเจ้าขึ้นมาจากหลุมศพของเจ้า และเราจะบรรจุวิญญาณของเราไว้ในเจ้า และเจ้าจะมีชีวิต และเราจะตั้งเจ้าไว้ในแผ่นดินของเจ้าเอง แล้วเจ้าทั้งหลายจะรู้ว่า เราคือพระยาห์เวห์ ได้กล่าวแล้ว และได้กระทำให้สำเร็จแล้ว พระยาห์เวห์ตรัสดังนี้ เอเสเคียล 37:12–14

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

បូជាចារ្យក្លែងក្លាយ ដែលត្រូវបានតំណាងដោយចំនួន 25 នៅពេលច្បាប់ថ្ងៃអាទិត្យ នោះពួកគេនឹងដឹងថា ព្រះយេហូវ៉ាជាព្រះ។ ស្រូវសាលីដឹងថា ព្រះយេហូវ៉ាជាព្រះ នៅឆ្នាំ 2024 ហើយស្មៅអាក្រក់ភ្ញាក់ឡើងដល់ចំណេះដឹងនោះនៅពេលច្បាប់ថ្ងៃអាទិត្យ នៅពេលដែលវាយឺតពេកហើយ។ រយៈពេលនេះចាប់ផ្តើមដោយផ្នូរមួយ និងការរស់ឡើងវិញមួយ ហើយបញ្ចប់ដោយផ្នូរមួយ និងគ្មានការរស់ឡើងវិញ។ ស្រូវសាលីនៅដើមដំបូងស្គាល់ព្រះ នៅពេលដែលទ្រង់បំពេញការរស់ឡើងវិញនៃវិវរណៈជំពូក 11 ហើយស្មៅអាក្រក់ស្គាល់នៅពេលរញ្ជួយដីនៃច្បាប់ថ្ងៃអាទិត្យក្នុងជំពូកដដែល។ នៅចន្លោះសញ្ញាសម្គាល់ទាំងពីរនោះ ដំណើរការសាកល្បងនៃភ្លៀងចុងក្រោយ នាំឲ្យមនុស្សទាំងពីរក្រុមឈានដល់ភាពទុំគ្រប់លក្ខណៈសម្រាប់ការច្រូតកាត់។

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Mesej Joel ialah nyanyian kebun anggur, tetapi persoalan pertama yang dibangkitkannya ialah sama ada manusia dapat mengenali zaman akhir melalui zaman dahulu. “Orang-orang tua” dalam kitab Joel tidak dapat berbuat demikian, kerana apabila seruan untuk bangun itu datang pada tengah malam, mereka disingkirkan—dimuntahkan keluar dari mulut Tuhan, tepat di tempat binatang bumi membuka mulutnya untuk berkata-kata, yang juga merupakan tempat keledai Balaam berkata-kata, dan tempat bapa Yohanes Pembaptis berkata-kata.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Penghakiman ke atas “orang-orang tua purbakala” itu didasarkan pada persoalan sama ada hal ini pernah berlaku pada zaman nenek moyangmu? Petikan itu dibuka dengan berkata, “dengarlah ini.” Kemudian ia mengemukakan dua saksi, yang satu terdiri daripada empat generasi manusia dan yang satu lagi empat jenis serangga. Lalu mereka dibangunkan pada Seruan Tengah Malam, hanya untuk mendapati bahawa mereka dilewati sebagai umat perjanjian pilihan Allah. Mereka tidak dilewati kerana mereka tidak mempunyai anggur, mereka dilewati kerana mereka mempunyai anggur yang salah. Dalam perumpamaan tentang sepuluh dara, anggur baharu Yoel ialah minyak.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Keselamatan mereka diletakkan dalam syarat sama ada mereka menerima “anggur baharu” daripada mesej hujan akhir. “Orang tua dan lanjut usia” itu juga digambarkan sebagai “pemabuk Efraim” oleh Yesaya, dan Efraim tidak diwakili dalam kalangan mereka yang dimeteraikan dalam Wahyu tujuh. Dia digantikan oleh saudaranya, Manasye. Sukar untuk menemukan seorang raja yang lebih jahat daripada Manasye, namun dia menggantikan para pemabuk Efraim.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Klasi tu uai a∙songna gisik grike agannaja, aro gipinrangni paprangna kalimana gimagijaja, uamangko Isolni mohor griatgen. Gitel An∙tangni watatgiparangko, jakrango so∙otna alatko ra∙giparangko, indine ge∙eta: ‘Uniko ja∙manchi songjinmao re∙ange dok; nang∙ni mikron ka∙sachakjabe, aro na∙simang kalimejabe: chatramrangko, bilsiko, me∙chik damboranggko, chonchongrangko, aro me∙chikrangko bon∙kamsranggipa dake so∙otbo: indiba jean kosako chinh gnang, ua mandeona sepangba sepangjabe; aro Angni torom nokoniko a∙bachengbo. Unon uamang nokni mikkango donggipa dal∙gipa chatramrangoniko a∙bachengaha.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Mo re bona mo gore kereke—sehalaletelo sa Morena—e ne e le ya ntlha go utlwa kotlo ya bogale jwa Modimo. Bagolo bao, bao Modimo a neng a ba neile lesedi le legolo mme ba eme e le batlhokomedi ba dikgatlhego tsa semowa tsa batho, ba ne ba tsietsa boikanyo jo bo beilweng mo go bone. Ba ne ba tsaya boemo jwa gore ga re a tshwanela go lebelela dikgakgamatso le ponatshego e e lemosegang ya thata ya Modimo jaaka mo metlheng ya pele. Dinako di fetogile. Mafoko ano a nonotsha go se dumele ga bone, mme ba re: Morena ga a kitla a dira molemo, le gone ga a kitla a dira bosula. O pelotlhomogi thata go ka etela batho ba gagwe ka katlholo. Ka jalo, ‘Kagiso le pabalesego’ ke selelo sa banna ba ba se kitlang ba tlhola ba tsholetsa lentswe la bone jaaka lonaka go supa ditlolo tsa batho ba Modimo le maleo a ntlo ya ga Jakobe. Dintša tseno tse di semumu tse di neng di sa batle go kgonkotha ke tsone tse di utlwang pusoloso e e siameng ya Modimo yo o kgopisegileng. Banna, makgarebe, le bana ba bannye botlhe ba nyelela mmogo.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Pada kekejian-kekejian itulah orang-orang yang setia sedang mengeluh dan menangis; semuanya itu hanyalah yang dapat dilihat oleh mata yang fana, tetapi dosa-dosa yang jauh lebih besar, yaitu dosa-dosa yang membangkitkan cemburu Allah yang murni dan kudus, tidak dinyatakan. Penyelidik besar hati manusia mengetahui setiap dosa yang dilakukan secara tersembunyi oleh para pelaku kejahatan. Orang-orang ini menjadi merasa aman dalam tipu daya mereka, dan karena kesabaran-Nya yang panjang, mereka berkata bahwa Tuhan tidak melihat, lalu bertindak seolah-olah Ia telah meninggalkan bumi. Tetapi Ia akan menyingkapkan kemunafikan mereka dan akan membuka di hadapan orang lain dosa-dosa yang dengan begitu hati-hati mereka sembunyikan.

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Tiada keunggulan pangkat, martabat, ataupun hikmat duniawi, dan tiada pula kedudukan dalam jabatan suci, yang akan memelihara manusia daripada mengorbankan prinsip apabila mereka dibiarkan kepada hati mereka sendiri yang penuh tipu daya. Mereka yang telah dianggap layak dan benar ternyata menjadi ketua dalam kemurtadan serta teladan dalam sikap tidak peduli dan dalam penyalahgunaan belas kasihan Allah. Jalan hidup mereka yang fasik itu tidak akan lagi ditoleransi-Nya, dan dalam murka-Nya Dia memperlakukan mereka tanpa belas kasihan.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Monnon mmarima na Otiadeɛ no yi Ne ho fi wɔn a wɔanya hann kɛse na wɔate Asɛm no tumi bere a wɔde resom afoforo no ho. Bere bi na wɔyɛ N’akoa anokwafo, wɔn a Wɔde Ne presence ne Ne akwankyerɛ dom wɔn; nanso wofii Ne ho kɔe na wɔde afoforo kɔɔ mfomso mu, enti wɔde wɔn aba ɔsoro abufuw ase.” Testimonies, volume 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Joel khatuhna hruaitute, Laodicea Seventh-day Adventist kohhran hruaituho, a sawi a ni a, “upate” tih a hrilhfiah laiin; mahse Joel chuan zir lo mite pawh a sawi bawk a, chu mite chu Isaia chuan zirte nena inhlatna nei anga a sawi. Joel chuan Ezekiel bung 8-a ni tin hmaah biakbûk an siam a, bung 9-ah hmasa bera thiam lohtîr leh rorêl an nih hmasa ber “mi hlui”te chu a sawi a ni. Tin, a thu, “He hi ngai rawh u, upate u, leh ram chhunga chêng zawng zawngte u, ngaihthlâk rawh u,” tih a sawi laiin, Laodicea Seventh-day Adventist kohhran laity ho pawh a hrilh tel bawk a ni.

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Orang 25 dalam pasal lapan itu berada pada waktu undang-undang Ahad, ketika mereka sujud kepada matahari dengan membelakangi tempat suci. Mereka ialah “persepuluhan” daripada pemberontakan 250 orang yang berdiri bersama Korah, Datan, dan Abiram. Orang 25 itu merupakan lambang pemberontakan yang diulangi, menurut ilham pada tahun 1888, yang melambangkan pemberontakan kepimpinan gereja Masehi Advent Hari Ketujuh Laodikia pada 9/11, hingga kepada undang-undang Ahad. Mereka melambangkan suatu “persepuluhan” pemberontakan dalam tempoh yang sama ketika Yesaya dalam pasal enam mengenal pasti orang bijaksana sebagai suatu “persepuluhan” yang masih mempunyai inti di dalamnya.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joel ialah pengumuman kepada Adventisme, bahawa masa percubaan mereka telah berakhir, kerana mereka telah memenuhi cawan masa percubaan mereka dengan dosa, dan kepenuhan itu digambarkan sebagai penyakit dari kepala mereka sampai ke hujung kaki, yang menandakan bahawa pekabaran hujan akhir telah terputus dari mulut mereka. Yesaya menggambarkan kenyataan yang sama dalam pasal dua puluh sembilan.

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

> Bertahanlah dan tercenganglah; berserulah nyaring dan menjeritlah: mereka mabuk, tetapi bukan karena anggur; mereka terhuyung-huyung, tetapi bukan karena minuman keras. Sebab TUHAN telah mencurahkan ke atasmu roh tidur yang lelap, dan Ia telah menutup matamu; para nabi dan pemimpinmu, para pelihat telah Ia selubungi. Dan segala penglihatan itu telah menjadi bagimu seperti perkataan sebuah kitab yang termeterai, yang diberikan orang kepada seorang terpelajar, dengan berkata: Bacalah ini, aku mohon kepadamu; tetapi ia berkata: Aku tidak dapat, sebab kitab ini termeterai. Dan kitab itu diberikan kepada orang yang tidak terpelajar, dengan berkata: Bacalah ini, aku mohon kepadamu; tetapi ia berkata: Aku tidak terpelajar.

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

> Oleh itu Tuhan berfirman, Oleh sebab bangsa ini mendekat kepada-Ku dengan mulutnya, dan dengan bibirnya mereka menghormati Aku, tetapi hati mereka telah menjauh daripada-Ku, dan takut mereka terhadap-Ku diajarkan menurut perintah manusia: Sebab itu, lihatlah, Aku akan terus melakukan suatu pekerjaan yang ajaib di tengah-tengah bangsa ini, bahkan suatu pekerjaan yang ajaib dan suatu keajaiban: kerana hikmat orang-orang berhikmat mereka akan binasa, dan pengertian orang-orang bijaksana mereka akan tersembunyi. Celakalah mereka yang berusaha menyembunyikan rancangan mereka sedalam-dalamnya daripada Tuhan, dan perbuatan mereka dilakukan dalam gelap, dan mereka berkata, Siapakah yang melihat kami? dan siapakah yang mengetahui kami? Sesungguhnya tindakan kamu membalikkan segala sesuatu akan dianggap seperti tanah liat di tangan tukang periuk: kerana bolehkah hasil buatan berkata tentang dia yang membuatnya, Dia tidak membuat aku? atau bolehkah benda yang dibentuk berkata tentang dia yang membentuknya, Dia tidak mempunyai pengertian? Yesaya 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Pemahaman” orang-orang bijaksana didasarkan pada pembukaan meterai Firman nubuat Allah. Mereka yang telah dididik dalam lembaga-lembaga Adventisme yang telah rusak tidak dapat membaca kitab nubuat, dan mereka menuduh Allah tidak memiliki pengertian. Ketika nubuat itu dibukakan meterainya, mereka tidak dapat memahaminya, sehingga mereka menuduh Allah sebagai Pribadi yang tidak memiliki pengertian; dan dengan berbuat demikian mereka membalikkan segala sesuatu. Baik yang terpelajar maupun yang tidak terpelajar dalam Adventisme tidak dapat memahami nubuat yang dibukakan meterainya tepat sebelum masa kasihan berakhir, dan kitab Yoel memerintahkan “orang-orang tua” untuk mendengar, tetapi mereka adalah suatu golongan yang, sekalipun mendengar, tidak mendengar, dan sekalipun melihat, tidak melihat.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Inti pemberontakan mereka yang sesungguhnya terungkap dalam ketidakmampuan mereka untuk mengenali Kristus sebagai Yang Awal dan Yang Akhir. Inilah konteks pasal itu ketika pertanyaan diajukan, “Pernahkah hal ini terjadi pada zamanmu, atau bahkan pada zaman nenek moyangmu?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Adakah pernah suatu waktu dalam sejarah nenek moyangmu ketika suatu bangsa dibangunkan pada Seruan Tengah Malam, hanya untuk mendapati bahwa mereka adalah gadis-gadis bodoh? “Orang-orang tua” diperintahkan untuk “bangun,” sebagaimana halnya kaum Millerit pada pertemuan perkemahan Exeter pada tahun 1844. Perumpamaan tentang sepuluh gadis itu adalah perumpamaan tentang pengalaman umat Advent yang telah digenapi sampai pada huruf yang paling tepat dalam sejarah Millerit, dan akan digenapi lagi sampai pada huruf yang paling tepat pada hari-hari terakhir. Ketidakmampuan Adventisme Hari Ketujuh Laodikia untuk mengenali bahwa sejarah dasar gereja mereka diulangi pada hari-hari terakhir menegaskan prinsip nubuatan yang merupakan kunci yang membuka pekabaran nubuatan itu. Hal itu bukan hanya kaidah Alkitab, melainkan juga inti dari penyingkapan tabiat Yesus Kristus yang dibukakan meterainya tepat sebelum masa percobaan berakhir.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

ယောလသည် မေး၏—“ဤအမှုသည် သင်တို့လက်ထက်၌ဖြစ်ခဲ့သလော၊ သို့မဟုတ် သင်တို့ဘိုးဘေးတို့လက်ထက်၌ပင် ဖြစ်ခဲ့သလော” ဟု။ သို့မဟုတ် ဤသို့မေးနိုင်သည်—“သင်တို့ဘိုးဘေးတို့လက်ထက်၌၊ ပဋိညာဉ်သစ်လူမျိုးကို ပဋိညာဉ်ဟောင်းလူမျိုးမှ ခွဲထုတ်ပေးသော စမ်းသပ်စစ်ဆေးခြင်းလုပ်ငန်းစဉ်တစ်ရပ် ရှိခဲ့သလော” ဟု။ ရှိခဲ့သည်။ ထိုခွဲခြားခြင်းကို ပုံပြင်၌ ဆီအဖြစ် ကိုယ်စားပြုထားသော ပရောဖက်ပြုသတင်းစကားအားဖြင့် ဆောင်ရွက်ခဲ့သည်။ “ဤအမှုသည် သင်တို့လက်ထက်၌ဖြစ်ခဲ့သလော၊ သို့မဟုတ် သင်တို့ဘိုးဘေးတို့လက်ထက်၌ပင် ဖြစ်ခဲ့သလော” ဟူသောစကားသည်၊ ဘိုးဘေးတို့လက်ထက်၌ ဖြစ်ပျက်ခဲ့သောအရာမှာ တဖြည်းဖြည်း တိုးပွားလာသော ဖျက်ဆီးခြင်း လေးဆက်ပြီးနောက် ဖြစ်ပေါ်လာသည့် နိုးထခြင်းတစ်ရပ်ဖြစ်ကြောင်းကို ချက်ချင်းဖော်ညွှန်းသည်။ ထိုအရာကို သတင်းစကားကို မျိုးဆက်လေးဆက်အနှံ့ ပို့ဆောင်ရန် အမိန့်ပေးထားခြင်းနှင့်၊ ဖျက်ဆီးခြင်း တိုးမြင့်လာမှုကို ကိုယ်စားပြုသော ပိုးလေးမျိုးတို့အားဖြင့် ဖော်ပြထားသည်။ ယောလကျမ်းသည် သန်းခေါင်ယံကြွေးကြော်သံအချိန်၌ နောက်ပြန်လှည့်သွားပြီး သစ္စာဖောက်သော အသင်းတော်တစ်ရပ်အပေါ် ထုတ်ပြန်သော တရားစီရင်ခြင်းကြေညာချက်ဖြစ်သည်။ သန့်ရှင်းသော သမိုင်းတစ်လျှောက်လုံးတွင် သတ္တမနေ့ အဒဗင့်တစ်အသင်းတော်ကဲ့သို့ သာ၍ကြီးမားသော အလင်းတရားကို ဆန့်ကျင်ရပ်တည်ခဲ့သော အသင်းတော်တစ်ရပ်မျှ မရှိခဲ့ချေ။ အမှန်တရားကို ထိုသို့သော ပုန်ကန်မှုအမျိုးအစား၏ သင်္ကေတမှာ “ကပေရနောင်” ဖြစ်သည်။

We will continue in the next article.

ᠨᠠᠢ᠌ᠷᠠᠬᠦ ᠦᠭᠦᠯᠦᠯ ᠳᠤ ᠪᠢᠳᠡ ᠦᠷᠭᠡᠯᠵᠢᠯᠡᠨ ᠦᠵᠡᠨ᠎ᠡ᠃

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Di Kapernaum Yesus tinggal pada sela-sela perjalanan-Nya ke sana kemari, dan tempat itu kemudian dikenal sebagai ‘kota-Nya sendiri.’ Kota itu terletak di pesisir Danau Galilea, dan dekat perbatasan dataran Gennesaret yang indah, jika memang tidak tepat berada di atasnya.” Alfa dan Omega, jld. 5, hlm. 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Ekhathini lezingane zikaNkulunkulu ezizibiza ngokunjalo, kubonakaliswe ukubekezela okuncane kangakanani, kukhulunywe amazwi amaningi ababayo kangakanani, kukhishwe ukulahla okungakanani ngokumelene nalabo abangekho enkolweni yethu. Abaningi bababheke labo abangamalungu amanye amabandla njengezoni ezinkulu, kuyilapho iNkosi ingababheki ngaleyo ndlela. Labo ababuka kanjalo amalungu amanye amabandla, badinga ukuzithoba ngaphansi kwesandla esinamandla sikaNkulunkulu. Labo ababalahla bangase babe nokukhanya okuncane kuphela, amathuba ambalwa namalungelo ambalwa. Ukube babenokukhanya amalungu amaningi amabandla ethu abe nakho, kungenzeka babe sebedlondlobele ngezinga elikhulu kakhulu, futhi bamele kangcono ukholo lwabo emhlabeni. Ngalabo abaziqhayisa ngokukhanya kwabo, kodwa behluleka ukuhamba kukho, uKristu uthi, ‘Kepha mina ngithi kini: Kuyakuba ngcono eThire naseSidoni ngosuku lokwahlulelwa kunani. Nawe, Kapernawume [amaSeventh-day Adventist, abe nokukhanya okukhulu], ophakanyiselwe ezulwini [ngokwendawo yamalungelo], uyakwehliselwa esihogweni; ngokuba ukube imisebenzi yamandla eyenziwe kuwe yayenziwe eSodoma, ngabe yasala kuze kube namuhla. Kepha mina ngithi kini: Kuyakuba ngcono ezweni laseSodoma ngosuku lokwahlulelwa kunawe.’ Ngaleso sikhathi uJesu waphendula wathi, ‘Ngiyakubonga, Baba, Nkosi yezulu nomhlaba, ngokuba ukufihlile lezi zinto kwabahlakaniphileyo nabaqondayo [ngokokuzilinganisa kwabo], wazambulela izingane.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Lia, inggana peham bah ahatok saluh jiar, nyir Tuhan, ngan Aku udah berandau ngagai kita, angkat pagi sereta bejaku, tang kita nadai ninga; lalu Aku udah ngangau kita, tang kita nadai nyaut; nya alai Aku deka ngereja ngagai rumah tu, ti dikumbai ngena nama Aku, ti ditemuika kita, enggau ngagai endur ti udah Aku beri ngagai kita enggau aki ini apai ini, baka ti udah Aku kereja ngagai Silo. Lalu Aku deka ngelepaska kita ari mua Aku, baka Aku udah ngelepaska semua menyadi kita, iya nya seluruh peturun Efraim.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Tuhan telah mendirikan di antara kita lembaga-lembaga yang sangat penting, dan semuanya itu harus dikelola, bukan seperti lembaga-lembaga dunia dikelola, melainkan menurut tatanan Allah. Semuanya itu harus dikelola dengan mata yang tertuju hanya kepada kemuliaan-Nya, supaya dengan segala cara jiwa-jiwa yang sedang binasa dapat diselamatkan. Kepada umat Allah kesaksian-kesaksian Roh telah datang, namun banyak yang tidak mengindahkan teguran, amaran, dan nasihat.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Dengarlah sekarang ini, hai bangsa yang bodoh dan tidak berpengertian, yang mempunyai mata, tetapi tidak melihat; yang mempunyai telinga, tetapi tidak mendengar: tidakkah kamu takut kepada-Ku? demikianlah firman TUHAN. Tidakkah kamu gemetar di hadapan-Ku, Aku yang telah menetapkan pasir sebagai batas laut dengan ketetapan yang kekal, sehingga laut tidak dapat melampauinya? Sekalipun gelombangnya mengamuk, namun tidak berdaya; sekalipun menderu, namun tidak dapat melintasinya. Tetapi bangsa ini mempunyai hati yang membangkang dan memberontak; mereka telah menyimpang dan pergi. Mereka pun tidak berkata dalam hatinya: Marilah kita sekarang takut akan TUHAN, Allah kita, yang memberi hujan, baik hujan awal maupun hujan akhir, pada waktunya; yang menyediakan bagi kita minggu-minggu panen yang telah ditetapkan. Kesalahanmu telah menjauhkan semuanya ini, dan dosa-dosamu menahan yang baik daripadamu.... Mereka tidak membela perkara, perkara anak yatim, namun mereka berhasil; dan hak orang miskin tidak mereka tegakkan. Masakan Aku tidak akan menghukum karena semuanya ini? demikianlah firman TUHAN; masakan jiwa-Ku tidak akan membalas terhadap bangsa yang seperti ini?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Bohalosi bo tla qobelloa ho re: ‘O se ke wa rapella setjhaba sena, leha e le ho phahamisa mohoo kapa thapelo bakeng sa bona, leha e le ho nkopela; hobane nke ke ka o utlwa’? ‘Ka baka leo dipula di ile tsa thibelwa, mme ha ba ka ba e-ba le pula ya morao.... Na ho tloha nakong ena o ke ke wa hoeletsa ho nna, Ntate, o tataiso ya botjha ba ka?’” Review and Herald, August 1, 1893.

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