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

Buku ni Yoel na Kereke ra Vhukhume ga Duvha ha Sumbe ra Laodisia - Nomboro ya Mahumi Mavhili na Nnthihi

Number Forty-One

លេខ សែសិបមួយ

Author

Jeff Pippenger

Published

February 5, 2026

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Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Lewitiko mashome a mabedi le boraro e hlahisa meletlo ya selemo sa selemo le ya hoetla, mme boemedi ba meletlo boo bo tebile ka mokgwa wa bomodimo ka sebopeho sa yona, le ka ho dumellana ho phethahetseng ha dibopeho tsa qalo le tsa qetelo ka hare ho sebopeho sohle. Meletlo ya selemo sa selemo le ya hoetla e dumellana e nngwe le e nngwe le e nngwe. Kgaolo ena e paka ka Palmoni, Mobali ya makatsang wa dipalo, kgafetsa le kgafetsa. Kgaolo ena e hokahana ka matla le ka mokgwa o makatsang le molaetsa wa matsatsi a bofelo wa ba dikete tse lekgolo le mashome a mane a metso e mene.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

លេខ «២៣» តំណាងឲ្យការធ្វើដង្វាយជំនួសបាប ដែលជាការរួមបញ្ចូលគ្នានៃទេវភាព និងមនុស្សភាព។ ឈ្មោះ លេវីវិន័យ តំណាងឲ្យសង្ឃភាពរបស់មួយសែនបួនម៉ឺនបួនពាន់នាក់ ពីព្រោះព្យាការីទាំងអស់សុទ្ធតែពោលអំពីថ្ងៃចុងក្រោយ ហើយសង្ឃនៅថ្ងៃចុងក្រោយ គឺជាអ្នកដែលពេត្រុសកំណត់អត្តសញ្ញាណថាជាសង្ឃភាពបរិសុទ្ធ។ សង្ឃភាពបរិសុទ្ធរបស់ពេត្រុស គឺជាអ្នកប្រាជ្ញដែលយល់អំពីការកើនឡើងនៃចំណេះដឹង ដែលបង្កើតសារនៃសម្រែកពាក់កណ្ដាលអធ្រាត្រ។ អ្នកល្ងង់ ឬអាក្រក់ ដូចដែលដានីយ៉ែលបានកំណត់អត្តសញ្ញាណពួកគេ បដិសេធការកើនឡើងនៃចំណេះដឹង ហើយហូសេប្រាប់យើងថា ដោយហេតុនេះហើយ ពួកគេត្រូវបានបដិសេធមិនឲ្យធ្វើជាសង្ឃ។

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Umat-Ku binasa karena kurang pengetahuan; karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Allahmu, Aku juga akan melupakan anak-anakmu. Makin bertambah banyak mereka, makin mereka berdosa terhadap Aku; sebab itu kemuliaan mereka akan Kuutbah menjadi kehinaan. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Bhakolokotsi ba Efraime, bao Jesaya le yena a ba bitsang “serwalo sa kgalalelo,” kgalalelo ya bona e fetoga “matlhabisa ditlhong.” Hosea o supa ka go tlhamaletse gore bao ba ganang koketsego ya kitso ya malatsi a bofelo ke kereke ya Laodikea ya Seventh-day Adventist, gonne o ne a kwala a re, “Batho ba me.” Batho ba Gagwe ba tla ganwa jaaka baperesiti, mme seno se direga mo kokomaneng ya bofelo le ya bone, gonne O tla lebala bana ba bona, mme bana ba emela kokomana ya bofelo.

## At—one—ment

Pendamaian

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Judul “Leviticus 23” berarti “pendamaian imamat dari seratus empat puluh empat ribu.” Kebenaran ini dapat disimpulkan hanya dari nama kitab itu dalam hubungannya dengan nomor pasalnya. Pendamaian, yang dibahas oleh Imamat dua puluh tiga, berarti “at-one-ment,” dan mengidentifikasi perpaduan antara Keallahan dan kemanusiaan. Perpaduan itu dilambangkan dengan sejumlah besar simbol dalam Firman Allah, salah satunya ialah bahwa bait suci manusia harus dipersatukan dengan bait suci Ilahi.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

సహజ మానవ మందిరమునకు “23” పురుష క్రోమోసోములు మరియు “23” స్త్రీ క్రోమోసోముల నిర్మాణం కలదు. పేతురు, ఒక లక్ష నలభై నాలుగు వేలమంది యాజకత్వమును “ఆత్మీయ గృహము” అని గుర్తించుచున్నాడు. ఆ క్రోమోసోములు పురుషుడు మరియు స్త్రీ ఏకమగునట్లే కలిసిపోవును; దేవుడు ఏకపరచినదాన్ని మనుష్యుడు వేరుచేయకూడదు. వివాహము కూడ ఆ ఏకత్వ–ప్రాయశ్చిత్తమునకు మరొక సూచకమై యున్నది. లేవీయకాండము “23” అనగా పరలోక మహాయాజకుని మందిరమును, ఒక లక్ష నలభై నాలుగు వేలమంది అయిన యాజకుల మందిరముతో కలిపిన సమ్మేళనమని అర్థము.

## Twenty-two Verses

Yigidigambara mivhiri na mivhili

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Amadil ya selemo ho Levitike mashome a mabeli a metso e meraro a emeloa litemaneng tse mashome a mabeli a metso e ’meli tsa pele tsa khaolo eo, ’me amadili a hoetla a emeloa litemaneng tse mashome a mabeli a metso e ’meli tsa ho qetela tsa khaolo eo. Temana ea ho qetela ke temana ea mashome a mane a metso e mene, e leng letšoao la 1844, ha Letsatsi la Poelano la mohlala oa sebele le qala ka letsatsi la leshome la khoeli ea bosupa, e le phethahatso ea Levitike mashome a mabeli a metso e meraro. Khaolo ea mashome a mabeli a metso e meraro e arotsoe ka linako tse peli tsa litemana tse mashome a mabeli a metso e ’meli; linako tseo ka bobeli tsa litemana tse mashome a mabeli a metso e ’meli li hokahane ka mokhoa o utloahalang ka hore ke amadili, empa hape li arohane ka mokhoa o utloahalang ka bosebeletsi ba Kreste ba lebaleng le ba Sehalalelong, bo emeloang ke selemo, le bosebeletsi ba Hae ba Sehalalelong se Halalelang ka ho Fetisisa, bo emeloang ke hoetla.

## 22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Perayaan-perayaan musim semi dan musim gugur kedua-duanya diwakili oleh dua puluh dua ayat, dan ayat-ayat itu selaras dengan kesaksian abjad Ibrani, yang terdiri daripada “22” huruf. “22” ialah sepersepuluh daripada “220,” yang merupakan lambang gabungan Keilahian dan kemanusiaan. “220” melambangkan permulaan kedua-dua 2,520 tahun penyerakan Yehuda, dan 2,300 tahun hingga Hari Pendamaian. Titik permulaan bagi 2,520 ialah 677 SM dan titik permulaan bagi 2,300 ialah 457 SM, sekali gus mengenal pasti dua ratus dua puluh tahun sebagai kaitan antara nubuatan tentang pemijakan bala tentera Allah dan nubuatan tentang pemijakan tempat suci Allah. Kedua-dua nubuatan itu berakhir pada tibanya Hari Pendamaian antitipe pada 22 Oktober 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Pada tarikh itu, pekerjaan Kristus dalam menggabungkan bait suci manusia dengan Bait Suci Ilahi bermula, dan pada waktu itu, kedua-dua Habakuk 2:20 dan Yohanes 2:20 telah digenapi. Habakuk mengenal pasti bahawa Ilahi pada waktu itu berada di Tempat Maha Kudus, dan Yohanes mencatat bahawa bait suci Millerite yang akan masuk dengan iman ke dalam Tempat Maha Kudus itu telah menyempurnakan tempoh empat puluh enam tahun, yang menandai pendirian bait suci manusia Millerite dari tahun 1798 hingga 1844. Sejarah “46” tahun, yang terdiri daripada “23” dan “23”, dilambangkan oleh pekerjaan William Miller yang mula-mula mulai menyampaikan pekabaran tentang sejarah itu pada tahun 1831, “220” tahun selepas penerbitan Alkitab King James. Firman Ilahi yang diterbitkan pada tahun 1611 telah digabungkan dengan seorang utusan manusia “220” tahun kemudian pada tahun 1831. Kedua-dua perayaan musim bunga dan musim luruh dilambangkan oleh “22” ayat.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Ayat dua puluh dua yang terdiri daripada dua baris mengenai subjek yang sama menuntut bahawa, secara nubuatan, dua puluh dua ayat yang pertama hendaklah diletakkan di atas dua puluh dua ayat yang berikutnya. Dengan menyelaraskan kedua-dua baris dengan cara ini, anda sedang menggabungkan pekerjaan pelataran dan Tempat Kudus, yang dilambangkan dalam perayaan-perayaan musim bunga, dengan pekerjaan Kristus di Tempat Yang Mahakudus. Pada peringkat nubuatan ini, hal itu melambangkan penyatuan dua bait suci, yang menggambarkan pekerjaan pendamaian Kristus.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Apabila ayat satu hingga dua puluh dua disejajarkan dengan ayat dua puluh tiga hingga empat puluh empat, suatu garis kenabian ditegakkan, yang disaksikan oleh dua puluh dua huruf abjad Ibrani, dan oleh perlambangan yang diwakili oleh bilangan “22,” serta juga oleh perlambangan yang diwakili oleh perayaan-perayaan itu beserta penggenapan perayaan-perayaan tersebut dalam sejarah suci.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Tshimologo ya meletlo ya ngwaga e lemoga pele Sabata ya letsatsi la bosupa, gomme phetho ya meletlo ya lehlabula e lemoga Sabata ya ngwaga wa bosupa. Kriste, bjalo ka Alfa le Omega, o beile Sabata mathomong le mafelelong a dihlatse tše pedi tša “22” mothalong wa boprista bja ba dikete tše lekgolo le masomenne a mane a metšo e mene.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sabath hari ketujuh ialah terang yang istimewa pada permulaan Hari Pendamaian antitipe pada tahun 1844, dan terang Sabath tahun ketujuh ialah terang pada akhirnya. Sabath hari ketujuh juga merupakan perhimpunan kudus yang pertama dalam Imamat “23,” sebagaimana Sabath tahun ketujuh ialah perhimpunan kudus yang terakhir dalam fasal itu. Sabath ialah alfa dan omega bagi barisan imam dalam fasal “23.” Sabath hari pertama, iaitu hari ketujuh, ialah alfa bagi keimamatan seratus empat puluh empat ribu, dan Sabath yang terakhir, iaitu tahun ketujuh, ialah omega bagi keimamatan seratus empat puluh empat ribu.

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

> သူတို့သည် ဘုရားသခင်နှင့် မိတ်သဟာယဖွဲ့သောသူများဖြစ်၍ တရားမျှတခြင်း၏ နေမင်းတော်၏ အလင်း၌ လျှောက်လှမ်းကြသည်။ သူတို့သည် ဘုရားသခင်ရှေ့တော်၌ မိမိတို့၏ လမ်းခရီးကို ဖောက်ပြန်စေခြင်းအားဖြင့် မိမိတို့၏ ရွေးနှုတ်ရှင်ကို မရှက်မခိုး မပြုကြ။ ကောင်းကင်ဆိုင်ရာ အလင်းသည် သူတို့အပေါ် ထွန်းလင်းလျက်ရှိသည်။ ဤလောကသမိုင်း၏ အဆုံးနီးကပ်လာသည်နှင့်အမျှ၊ ခရစ်တော်နှင့်ဆိုင်သော သူတို့၏ အသိပညာလည်းကောင်း၊ ကိုယ်တော်နှင့် သက်ဆိုင်သော ပရောဖက်ပြုချက်များနှင့်ဆိုင်သော သူတို့၏ နားလည်မှုလည်းကောင်း၊ အလွန်တိုးပွားလာသည်။ သူတို့သည် ဘုရားသခင်၏ မျက်မှောက်တော်၌ အနန္တတန်ဖိုးရှိကြသည်။ အကြောင်းမူကား၊ သူတို့သည် ကိုယ်တော်၏ သားတော်နှင့် တစ်လုံးတစ်ဝတည်း ဖြစ်ကြသောကြောင့် ဖြစ်သည်။ သူတို့အတွက် ဘုရားသခင်၏ နှုတ်ကပတ်တော်သည် အလွန်လှပ၍ အလွန်ချစ်ဖွယ်ကောင်းသော အရာဖြစ်သည်။ သူတို့သည် ထိုနှုတ်ကပတ်တော်၏ အရေးပါမှုကို မြင်ကြသည်။ သမ္မာတရားသည် သူတို့အား ဖွင့်လှစ်ပြသခြင်း ခံရသည်။ လူ့ဇာတိခံယူခြင်း၏ အယူဝါဒသည် နူးညံ့သိမ်မွေ့သော တောက်ပမှုတစ်ရပ်ဖြင့် ဖုံးလွှမ်းလျက်ရှိသည်။ ကျမ်းစာသည် လျှို့ဝှက်နက်နဲမှု အလုံးစုံကို ဖွင့်ပေး၍ အခက်အခဲ အလုံးစုံကို ဖြေရှင်းပေးသော သော့ချက်ဖြစ်ကြောင်း သူတို့မြင်ကြသည်။ အလင်းကို လက်ခံရန်နှင့် အလင်း၌ လျှောက်လှမ်းရန် မလိုလားခဲ့သောသူများသည် ဘုရားကြည်ညိုခြင်း၏ နက်နဲမှုကို နားလည်နိုင်ကြမည်မဟုတ်။ သို့သော် လက်ဝါးကပ်တိုင်ကို ထမ်းယူ၍ ယေရှုနောက်သို့ လိုက်ရန် မတွန့်ဆုတ်ခဲ့သောသူများသည် ဘုရားသခင်၏ အလင်း၌ အလင်းကို မြင်ကြလိမ့်မည်။ The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Di sini, “hampir pada penutupan sejarah bumi ini,” pada akhir Hari Pendamaian antitipikal, “doktrin inkarnasi” dikenakan cahaya yang “lembut,” sebagaimana doktrin Sabat hari ketujuh pada permulaan Hari Pendamaian antitipikal.

> “Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Jisu wa akusu no katabung nga nokansing, kai songku ngaingrin si nga dool hriampham somaha, hiamka Zibui Hrang Targri-chi som rangtaang. Keneirang ketakangri, kati songku si mri-bri chi bhrim nga riphama hrangtaang chi mri-sii, kai som hriampham nirakha mri-bri-bri ningphai tala lumlira kham khamlai khamkha. Angelbui bo: ‘Chi si som hriampham songa ninga mri-thai khansi, Bibe ningja maingong phui—siraang, phairi, kai chingninga songa dool phui-rung khani phui. Phairi bingning maining binglairi khaphamri, chi khan Sabbath ning maining binglairi khaphamri ma.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabbat hari ketujuh, yang merupakan suatu “asas,” memulai Imamat “23,” dan Sabbat tahun ketujuh mengakhiri kesaksian para imam sebagaimana dilambangkan oleh perayaan-perayaan musim semi dan musim gugur. Sabbat tahun ketujuh melambangkan bait suci yang dibangun di atas asas itu. Sabbat tahun ketujuh pada bagian akhir dilambangkan oleh 2,520, sama seperti Sabbat hari ketujuh dilambangkan oleh 2,300. Sabbat tahun ketujuh melambangkan “doktrin inkarnasi.” Sabbat hari ketujuh adalah tanda Sang Pencipta dan Sabbat tahun ketujuh adalah tanda Keallahan yang dipadukan dengan kemanusiaan.

## Aligning the Lines

ᱛᱟᱞᱟ ᱛᱮ ᱥᱟᱡᱟᱣ ᱮᱫᱟᱭᱟ

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Apabila kita menyelaraskan perayaan-perayaan musim bunga dengan perayaan-perayaan musim luruh dalam Imamat dua puluh tiga, perayaan Paskah diikuti pada keesokan harinya oleh perayaan roti tidak beragi selama tujuh hari, dan perayaan buah sulung menyusul pada hari selepas perayaan roti tidak beragi yang berlangsung tujuh hari itu bermula. Tiga penanda jalan dalam tiga hari.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Tjhe sam ruihhnih ta ka siam ka jingleh bakhraw khlem syiar ka sdang da ka jingïalum bakhuid bad ka kut ruh kumjuh. Ha ka sngi kaba bud hadien ba ka jingleh bakhraw khlem syiar ka sdang, ka jingleh bakhraw jong ki soh nyngkong ka poi, bad ka kynthup ïa ka jingïalam ainguh ïa u soh nyngkong u kba barli ha ka aïom pyrem. Ka Pentecost, kaba la khot ruh ka jingleh bakhraw jong ki taïew, ka jia hadien sanphew sngi naduh ka jingleh bakhraw jong ki soh nyngkong, kaba dak ïa ka jingsdang jong ka por hynñiew taïew kaba kut ha ka sngi kaba khyndai sawphew, kaba bud sa ka Pentecost, kaba mut sanphew.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Paskah bermula pada waktu petang pada hari yang keempat belas. Paskah bukanlah suatu perhimpunan kudus.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Gape ka la bošometlhano, monyanya wa matšatši a šupa wa dinkgwa tše di se nago komelo o a fihla. Letšatši la mathomo le letšatši la mafelelo la monyanya wo wa matšatši a šupa ke dipokano tše kgethwa.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Pada hari berikutnya, hari yang keenam belas, tibalah hari buah sulung. Kemudian mulailah tujuh minggu yang ditandai oleh perayaan Pentakosta, dan Pentakosta adalah salah satu daripada tujuh perhimpunan kudus yang dilambangkan dalam perayaan musim bunga dan musim luruh. Buah sulung bukanlah suatu perhimpunan kudus.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Bango ka letsatsi la ntlha la kgwedi ya bosupa, moletlo wa diterompeta ke phuthego e e boitshepo.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Hari Pendamaian pada hari kesepuluh bulan ketujuh ialah suatu perhimpunan kudus, tetapi bukan suatu perayaan.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Hari pertama perayaan Pondok Daun ialah suatu perhimpunan kudus. Sesudah perayaan tujuh hari itu, ada hari kedelapan Pondok Daun, walaupun hari kedelapan itu dianggap berada di luar jangka masa yang dilambangkan oleh perayaan-perayaan tersebut. Hari kedelapan itu ialah suatu perhimpunan kudus.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Seno se lekana le dipitso tse supileng tse halalelang ha o akaretsa Sabatha ya letsatsi la bosupa e tsebisang mekete. Dipitso tse supileng tse halalelang le mekete e supileng, leha di tsamaisana ka mokgwa o fapaneng le dipitso tse halalelang. Matshwao a pele le a ho qetela a tsela ke Disabatha, pele bakeng sa letsatsi, ebe bakeng sa selemo. Ka hare ho mekete e hlwauweng pakeng tsa Disabatha tsa alpha le omega ho na le mekete e supileng le dipitso tse halalelang tse hlano. Ha o akaretsa Sabatha ya alpha ya letsatsi la bosupa le Sabatha ya omega ya selemo sa bosupa, o ba le dipitso tse supileng tse halalelang le mekete e supileng. Ho utlwahala hore letsatsi la borobedi la Ditabernakele ha se karolo ya mekete, mme le hlahisa qaka ya hore la borobedi ke la tse supileng. Ntlha eo ke e bontshang mona ke hore Jesu, e le Palmoni, o hlophisitse diphapang tsa dipalo ka hare ho kgaolo ya “23” ka mokgwa o makatsang ka ho fetisisa.

## Spring

Lozalo

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Bonyalo ya selemo e na le nako ya bonyalo ya malatsi a supa ya senkgwa se se se nang komelo, e nang le kopano e e boitshepo ya alefa kwa tshimologong le kopano e e boitshepo ya omega kwa bokhutlong. Pentekosete ke kopano ya boraro e e boitshepo mo meletlong ya selemo. Pentekosete e tla morago ga nako ya dibeke di supa, e e felelang ka moletlo ka letsatsi la masome a matlhano. Meletlo ya selemo e supiwa ka malatsi a le mane a meletlo le dinako di le tharo. Tlolaganyo, Senkgwa se se se Nang Komelo, Maungo a Ntlha le Pentekosete ke malatsi a le mane a meletlo, mme dinako tse tharo ke malatsi a supa a Senkgwa se se se Nang Komelo, malatsi a le masome a manè le boferabongwe a a etelelang pele e bile a akaretsa letsatsi la masome a matlhano la Pentekosete, le malatsi a ntlha a le mararo, a e leng nako e e nang le dikgato di le tharo.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Ntšhwelo ya maungo a pele ya nako ya Paseka e tsamaisana le ntšhwelo ya maungo a pele ka letsatsi la Pentekoste; dintšhwelo tša maungo a pele tša garase nakong ya matšatši a mararo a Paseka, le ntšhwelo ya maungo a pele ya korong ka Pentekoste mafelelong a sehla sa Pentekoste sa masomenne-senyane, slash— masomehlano a matšatši.

## Fall

Jatuh

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Majilio ya vuli huanza kwa siku maalumu ya sikukuu inayoanzisha kipindi cha siku kumi kinachoongoza kwenye hukumu. Siku tano baada ya hukumu kuna sikukuu ya siku saba, ambayo siku ya kwanza na ya mwisho ya hizo siku saba hutambuliwa kuwa makusanyiko matakatifu. Tangu siku ya kumi na tano hata siku ya ishirini na mbili, Sikukuu ya Vibanda huadhimishwa, kisha katika siku ya ishirini na tatu Sabato ya nchi huwekwa alama.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Apabila kita mengambil hari-hari raya musim gugur dan meletakkannya di atas hari-hari raya musim bunga, kita memperoleh dua garis yang masing-masing diwakili oleh dua puluh dua ayat; dengan demikian, kedua-duanya diwakili oleh dua puluh dua huruf abjad Ibrani. Apabila hal ini dilakukan, tanda jalan yang pertama ialah perhimpunan kudus Sabat hari ketujuh, dan tanda jalan yang terakhir ialah perhimpunan kudus Sabat tahun ketujuh.

> Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

> “Мөн долоо дахь сарын арван тавны өдөр, газрын үр жимсийг хураан авсан хойноо, та нар ЭЗЭНд долоон хоногийн баяр үйлдэгтүн. Эхний өдөр амралтын өдөр байх бөгөөд найм дахь өдөр ч мөн амралтын өдөр байна.” Левит 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pentekos itu adalah hujan awal, dan Pondok Daun adalah hujan akhir. Pencurahan Roh Kudus pada Pentekos dilambangkan oleh satu hari, dan pencurahan yang dilambangkan oleh Pondok Daun adalah suatu masa yang mencapai penutupannya, lalu diikuti oleh suatu Sabat, yaitu hari kedelapan, sesudah tujuh hari. Sabat yang mengikuti pernyataan terakhir dari pencurahan Roh Kudus itu melambangkan Sabat bumi yang beristirahat selama seribu tahun.

> “In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

> “Ka nako ya matshwenyego re ile ra tšhaba ka moka ga rena metseng le metsaneng, eupša ra hlomarelwa ke ba babe, bao ba ilego ba tsena matlong a bakgethwa ka tšhoša. Ba ile ba emiša tšhoša gore ba re bolaye, eupša ya robega, ya wela fase e se na maatla go swana le mahlaka. Ke moka ka moka ga rena ra lla mosegare le bošego re kgopela topollo, gomme sello sa rotoga sa fihla pele ga Modimo. Letšatši la hlaba, gomme ngwedi wa ema wa se sa sepela. Dinokana tša tlogela go elela. Maru a maso, a boima, a rotoga gomme a thulana seng sa ona. Eupša go be go na le felo go hlaka ga letago le le sa šišinyegego, moo lentšu la Modimo le ilego la tšwa gona bjalo ka meetse a mantši, leo le ilego la šišinya magodimo le lefase. Legodimo la bulega la ba la tswalela, gomme la ba le khuduego. Dithaba tša šišinyega bjalo ka lehlaka moyeng, gomme tša lahlela maswika a magagaba go dikologa tšona ka moka. Lewatle la bela bjalo ka pitša gomme la lahlela maswika godimo ga naga. Gomme ge Modimo a be a bolela letšatši le iri ya go tla ga Jesu le go neela setšhaba sa Gagwe kgwerano ya neng le neng, O ile a bolela lefoko le tee, gomme a ema lebakanyana, mola mantšu ao a be a phatlalala go kgabola lefase. Isiraele ya Modimo e ile ya ema mahlo a bona a lebišitšwe godimo, e theeditše mantšu ge a etšwa molomong wa Jehofa, gomme a phatlalala go kgabola lefase bjalo ka mekgolokwane ya legadima le legolo kudu. Go be go le boitshepišo bjo bo šiišago kudu. Gomme mafelelong a lefoko le lengwe le le lengwe bakgethwa ba ile ba goeletša ba re, ‘Letago! Haleluya!’ Difahlego tša bona di ile tša bonega ka letago la Modimo; gomme ba phadima ka letago leo, bjalo ka ge sefahlego sa Moshe se ile sa dira ge a theoga Sinai. Ba babe ba be ba sa kgone go ba lebelela ka lebaka la letago leo. Gomme ge tšhegofatšo ye e sa felego e be e begwa godimo ga bao ba hlomphilego Modimo ka go boloka Sabatha ya Gagwe e le kgethwa, gwa ba le mokgoši o mogolo wa phenyo godimo ga sebata le godimo ga seswantšho sa sona.”

> “Then commenced the jubilee, when the land should rest.” Early Writings, 34.

> “Ka jingrakhe jubili ka la sdang noh, ha kaba ka khyndew ka dei ban shongthait.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Jubili ialah tahun yang kelima puluh, sesudah tujuh kitaran tujuh tahun, yang bersamaan dengan 49 hari yang membawa kepada hari kelima puluh, iaitu Pentakosta. Apabila garis perayaan musim luruh dihimpunkan bersama dengan perayaan musim bunga, terdapat 49 hari yang membawa kepada Pentakosta, yang menandakan permulaan tempoh tujuh hari Pondok Daun. Pentakosta dan Pondok Daun saling sejajar, dan bersama-sama keduanya mengenal pasti tempoh hujan akhir yang bermula pada undang-undang Ahad yang akan segera datang dan berterusan sehingga masa percubaan ditutup, Tuhan datang kembali, dan kemudian bumi mendapat perhentian, sebagaimana dilambangkan oleh Sabat tahun ketujuh, iaitu yang kelapan daripada tujuh dalam perayaan Pondok Daun.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Apabila kita menghimpunkan kedua-dua rangkaian dua puluh dua ayat itu bersama-sama, kita berbuat demikian atas beberapa sebab. Kedua-dua rangkaian itu masing-masing terdiri daripada dua puluh dua ayat, dan dua puluh dua ialah sepersepuluh daripada 220, suatu lambang gabungan Keilahian dan kemanusiaan.

Both lines represent the Hebrew alphabet of twenty-two letters.

Kedua-dua baris melambangkan abjad Ibrani yang terdiri daripada dua puluh dua huruf.

Both lines represent the feasts.

Mela ka bobedi e emela mekete.

Both lines represent the two harvest seasons of the year.

ᱵᱟᱨ ᱨᱮᱠᱷᱟ ᱚᱱᱟ ᱥᱮᱨᱢᱟ ᱨᱮᱱᱟᱜ ᱵᱟᱨ ᱦᱚᱨᱚ ᱚᱠᱛᱚ ᱠᱚ ᱠᱚ ᱨᱩᱯ ᱤᱛᱟᱹ ᱾

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Mizere gosi di emela tiro ya ga Keresete mo lolwapeng, mo Felong se se Boitshepo le mo Felong se se Boitshepo-thata. Lefitiko le kaya baperesiti, mme Jesu ke Moperesiti yo Mogolo wa Legodimo. Ka mabaka ano, re na le tshiamelo ya go dirisa mokgwa wa “mola godimo ga mola” mo ditemaneng di le masome a manè le nne tsa Lefitiko kgaolo ya masome a mabedi le boraro.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentekosta ialah hujan awal bagi Kekristianan, dan Tabernakel ialah hujan akhir bagi Kekristianan. Oleh itu, kami menyelaraskan “hari Pentekosta” pada musim bunga dengan tujuh hari Tabernakel pada musim luruh. Apabila Sister White menyatakan, “Pada masa kesusahan kami semua melarikan diri dari kota-kota dan desa-desa,” beliau sedang mengenal pasti waktu ketika umat Tuhan hidup di padang gurun akibat penganiayaan. Tinggal di dalam pondok-pondok semasa musim Tabernakel melambangkan sejarah yang membawa secara langsung kepada perhentian jubile Sabat bagi bumi.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Letsatsi la Pentekoste le tshwaya qalo ya matsatsi a supileng a Tabernakele. Jwale jubile e emelwa ke letsatsi la borobedi, ke hore, la matsatsi a supileng a Tabernakele. Matsatsi a mahlano pele ho mokete wa Tabernakele e ne e le Letsatsi la Poelano. Ka baka leo, matsatsi a mahlano pele ho Pentekoste e tshwayang qalo ya Tabernakele—kahlolo e a tshwauwa. Matsatsi a leshome pele ho kahlolo ya Letsatsi la Poelano ke mokete wa Diterompeta. Ha mela e kopanngwa, matsatsi a mahlano pele ho molao wa Sontaha, o emelwang ke Pentekoste, kahlolo e a tshwauwa. Matsatsi a leshome pele ho moo, mokete wa Diterompeta o a tshwauwa.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Tlhapiso ya Kreste e ne e emela lefu la Hae, lepato la Hae le tsogo ya Hae. Mehato eo e meraro e emetswe ke lefu la Hae ka Paseka, lepato la Hae le phomolo ya Hae ka Sabatha, le tsogo ya Hae ka Sontaha. Matsatsi a mararo a lefu la Hae, lepato la Hae le tsogo ya Hae ke letshwao le le leng la tsela le bopilweng ka mehato e meraro. Ka baka leo re qala kopanyo ya mela e mmedi ya mekete ya selemo le ya hwetla tsogong. Tsogo ya letsatsi la boraro e qala nako ya matsatsi a mashome a mane a metso e robong e isang Pentekosta, e leng molao wa Sontaha. Nako eo ya matsatsi a mashome a mane a metso e robong e etellwa pele ke mokete wa mahobe a sa lomoswang, o qalang letsatsi le le leng pele mme o tswela pele ka matsatsi a mahlano ka mora letsatsi la dithakangwaha.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Dari kebangkitan buah sulung hingga kepada undang-undang Ahad adalah empat puluh sembilan hari, dan undang-undang Ahad itu ialah hari yang kelima puluh. Lima hari sebelum undang-undang Ahad, penghakiman dilambangkan, dan sepuluh hari sebelum penghakiman itu, amaran sangkakala ditandai. Kebangkitan ialah tanda jalan yang pertama, kemudian lima hari sesudahnya berakhirlah tempoh roti tidak beragi. Tiga puluh hari selepas roti tidak beragi berakhir, amaran sangkakala berlaku. Sepuluh hari kemudian, penghakiman Hari Pendamaian ditandai, dan lima hari kemudian tibalah undang-undang Ahad Pentakosta.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Ini mengenal pasti tujuh penanda jalan dalam penerapan “baris demi baris” bagi perayaan musim bunga dan musim gugur; permulaan Roti Tidak Beragi, kebangkitan, pengakhiran Roti Tidak Beragi, amaran sangkakala, penghakiman, Pentakosta dan hujan akhir. Ketujuh-tujuh penanda jalan itu ditempatkan dalam suatu Sabat hari ketujuh alfa dan suatu Sabat tahun ketujuh omega. Tujuh penanda jalan yang terletak di antara kedua-dua Sabat itu mengasingkan dan mengenal pasti suatu tempoh lima hari, diikuti oleh suatu tempoh tiga puluh hari, suatu tempoh sepuluh hari, suatu tempoh lima hari dan suatu tempoh tujuh hari.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Apabila kita kemudian menyelaraskan kebangkitan Kristus, kita mendapati suatu tempoh empat puluh hari di mana Dia mengajar para murid “bersemuka,” dan selepas itu naik ke syurga. Kemudian selama sepuluh hari para murid berada di bilik atas. Sepuluh hari itu berakhir pada Hari Pentakosta, iaitu undang-undang Ahad. Hal ini menambahkan suatu tempoh empat puluh hari dan tempoh sepuluh hari pada garis para imam yang dilambangkan oleh Imamat “23.”

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Go tloga tsogong ga go na le matšatši a mahlano go fihla bofelong bja dinkgwa tše di se nago komelo, ke moka matšatši a masometharo go ya temošong ya phalafala, ke moka matšatši a mahlano go ya thotogong ya Kriste, ke moka matšatši a mahlano go ya kahlolong, ke moka matšatši a mahlano go ya matšatšing a šupa a Pentecost a pula ya morago.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Mwanzo wa siku saba za mikate isiyotiwa chachu hufuatwa siku inayofuata na ufufuo wa malimbuko. Ufufuo hutukia ndani ya siku saba za mikate isiyotiwa chachu, na siku tano baada ya ufufuo kipindi cha mikate isiyotiwa chachu hukoma.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Hari tiga puluh selepas berakhirnya Roti Tidak Beragi, sangkakala menandakan suatu amaran.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Matsatsi a tlhano morago ga tlhagiso ya diterompeta, Keresete o ne a tlhatloga morago ga go ruta ka malatsi a le masome a mane. Go tlhatloga ga gagwe go ne ga tshwaya tshimologo ya malatsi a le lesome mo phaposing e e kwa godimo.

Then five days after His ascension judgment is marked.

Pascak lima ari lepas Kenaikan-Nya, penghakiman pun ditandai.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Díi anáa’ dóógo ashdla’go naashá, Tó éí T’ááłá’í Ánít’į́į́’ígíí biyi’din doo da dóó Jíísdáhí Baa Hane’ígíí hólǫ́ǫgo bį́į́h dah naaznilígíí, t’ááłá’í ła’ásdzaan bii’ nitsáhákeesii nitsáhákeesígíí, ályaa yá’át’ééhígíí nitsáhákeesígíí, díí t’ááłá’í ashdla’ii áłts’íísígo dah naashááhígíí yiká adoolnih.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

နံပါတ်တစ်သိန်းလေးသောင်းလေးထောင်တို့သည် သိုးကလေးတော် သွားတော်မူရာအရပ်ရာတိုင်း၌ ကိုယ်တော်နောက်သို့ လိုက်ကြသောသူများဖြစ်ကြသည်။ ဧလိယနှင့် မောရှေတို့သည် 2020 ခုနှစ်၊ ဇူလိုင်လ 18 ရက်နေ့၌ သတ်ဖြတ်ခံခဲ့ကြသည်။ သူတို့သည်လည်း ကျွန်ုပ်တို့၏သခင်ကို ကားတိုင်တင်သတ်ခဲ့ကြသော အရပ်၌ပင် သတ်ဖြတ်ခံခဲ့ကြသည်။ ခရစ်တော်၏ ထမြောက်ခြင်းသည် 2023 ခုနှစ်၊ ဒီဇင်ဘာလ 31 ရက်နေ့၏ ထမြောက်ခြင်းကို ပုံဆောင်ဖော်ပြခဲ့သည်။ ထိုနေ့ရက်မတိုင်မီ၊ 2023 ခုနှစ် ဇူလိုင်လ၌ တောကန္တာရအရပ်မှ အသံတစ်သံသည် တဆေးမဲ့မုန့်အဖြစ် ကိုယ်စားပြုထားသော သတင်းစကားတစ်ရပ်ကို စတင်ကြွေးကြော်လာခဲ့သည်။ တဆေးသည် မှားယွင်းမှု၊ ဟန်ဆောင်ခြင်းနှင့် အပြစ်ကို ကိုယ်စားပြုသဖြင့်၊ တောကန္တာရမှလာသော သတင်းစကားသည် တဆေးမဲ့သော သတင်းစကားဖြစ်ခဲ့သည်။ 2023 ခုနှစ်၊ ဒီဇင်ဘာလ 31 ရက်နေ့မှ စ၍ တနင်္ဂနွေဥပဒေတိုင်အောင်၊ ဝတ်ပြုရာကျမ်း “23” သည် နံပါတ်တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ အပြစ်ဖြေရာလုပ်ငန်းအတွက် မူဘောင်တစ်ရပ်ကို ရေးဆွဲပေးထားသည်။ ထိုမူဘောင်သည် မီလာ၏အိပ်မက်၊ မာလခိ သုံးနှင့် ဗျာဒိတ်ကျမ်း တစ်ဆယ့်ကိုး၏ ကောင်းကင်ပြတင်းပေါက်များနှင့် ကိုက်ညီညွတ်လျက်ရှိသည်။ ထိုမူဘောင်သည် ခရစ်နှစ် 27 မှ 34 အတွင်းရှိ သန့်ရှင်းသောအပတ်တွင် တတိယနာရီနှင့် ကိုးနာရီတို့နှင့်လည်း ကိုက်ညီညွတ်လျက်ရှိသည်။

We will continue these things in the next article.

Kita akan melanjutkan perkara-perkara ini dalam artikel yang berikutnya.

> “‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

> “‘Ka go itse, diphaposi di tla tladiwa ka dikhumo tsotlhe tse di tlhokegang le tse di monate.’”

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> “Untuk minda dan jiwa, sebagaimana juga bagi tubuh, adalah hukum Allah bahawa kekuatan diperoleh melalui usaha. Latihanlah yang mengembangkan. Selaras dengan hukum ini, Allah telah menyediakan dalam firman-Nya sarana bagi perkembangan mental dan rohani.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Biliblia e na le melao-motheo yotlhe e batho ba e tlhokang gore ba e tlhaloganye gore ba tle ba lokelelwe kgotsa botshelo jono kgotsa botshelo jo bo tlang. Mme melao-motheo eno e ka tlhaloganngwa ke botlhe. Ga go na ope yo o nang le moya wa go anaanela thuto ya yone yo o ka balang temana e le nngwe fela mo Baebele ntle le go bona mo go yone kakanyo nngwe e e thusang. Mme thuto e e botlhokwa thata ya Baebele ga e bonwe ka go ithuta ka dinako dingwe fela kgotsa ka thuto e e sa golaganang. Tsamaiso ya yone e kgolo ya boammaaruri ga e a tlhagisiwa ka tsela e e ka lemogiwang ke mmadi yo o akofang kgotsa yo o sa tlhokomeleng. Dikhumo tse dintsi tsa yone di rapame kgakala kwa tlase ga bokone, mme di ka bonwa fela ka patlisiso e e tlhoafetseng le ka maiteko a a sa kgaotseng. Boammaaruri jo bo agang gotlhe mo gogolo bo tshwanetse go batliwa le go phuthiwa, ‘fano go le gonnye, le fale go le gonnye.’ Isaia 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> “Nwe yɛ nyɛjɛ wɔn ma, na wɔboaboa wɔn ano saa a, yebehu sɛ wɔfata pɛpɛɛpɛ sɛ wɔhyia wɔn ho wɔn ho. Asɛmpa biara ka afoforo no ho ma ɛwie, nkɔmhyɛ biara kyerɛkyerɛ foforo bi mu, nokware biara nso yɛ nokware foforo bi mu mpontu. Yudafoɔ nhyehyɛe no mu mfonini ahorow no, Asɛmpa no na ɛma emu da hɔ. Gyinapɛn biara a ɛwɔ Onyankopɔn Asɛm no mu wɔ ne faako, na nokwasɛm biara nso wɔ ne mfaso. Na adan no nyinaa mu nhyehyɛe a edi mu no, wɔ ne botae ne ne dwumadi mu, di adanse fa ne Ɔkyerɛwfo no ho. Adan a ɛte saa no, adwene biara rentumi nnyina nni akyi anaa nsiesie, gye Ɔnnyinasoɔ no de nkutoo.”

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> “Ha re phenyekolla dikarolo tše di fapa-fapanego le go ithuta kamano ya tšona, bokgoni bja godimo bja monagano wa motho bo bitšwa gore bo šome ka maatla a magolo. Ga go na motho yo a ka tsenago thutong ya mohuta wo ntle le go godiša maatla a monagano.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “Bukan sahaja pada usaha menyelidiki kebenaran dan menghimpunkannya terletak nilai intelektual pengajian Alkitab. Nilai itu juga terletak pada usaha yang diperlukan untuk memahami tema-tema yang dikemukakan. Akal yang hanya disibukkan dengan perkara-perkara biasa akan menjadi kerdil dan lemah. Jika tidak pernah dilatih untuk memahami kebenaran-kebenaran yang agung dan luas jangkauannya, lama-kelamaan ia kehilangan kuasa untuk berkembang. Sebagai perlindungan terhadap kemerosotan ini, dan sebagai dorongan bagi perkembangan, tiada sesuatu pun yang dapat menandingi pengajian firman Tuhan. Sebagai sarana latihan intelektual, Alkitab lebih berkesan daripada mana-mana buku lain, atau daripada semua buku lain yang digabungkan. Kebesaran tema-temanya, kesederhanaan ungkapannya yang penuh wibawa, keindahan gambaran-gambarannya, menghidupkan dan mengangkat pemikiran sebagaimana tiada yang lain dapat lakukan. Tiada pengajian lain yang dapat memberikan kuasa mental seperti usaha untuk memahami kebenaran-kebenaran wahyu yang begitu agung. Akal yang dengan demikian dibawa berhubung dengan pemikiran-pemikiran Yang Tak Terbatas itu tidak dapat tidak akan berkembang dan dikuatkan.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> “Pen Biblia ka no riek in kaar maror maron ne giko tinde maron ko me ngol en ngol. Aram, me ketieng ni kwor kod Nyasaye, nyalo ng’eyo ngima mare ahinya gi dongo mare mana e kwor kamano. Ketieng ni oyud e Nyasaye mor mare maduong’, ok nyal yudo e gimoro amora moro gima nyalo miyo dwonde mar chunyoling’ ng’we, kata miyo kech gi riyo mar chuny oyik. Ng’ato ma gi chuny ma adiera kendo mayud puonj puonjogo Wach Nyasaye, ka odwaro ni ong’e adier mar wechegi, biro ketore e higni kod Jalwenygi; kendo, ka ok en mana kuom yiero mare owuon, onge gik ma pod tero dongo mare.”

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> “Dalam keluasan ragam gaya dan pokok persoalannya, Alkitab memiliki sesuatu yang dapat menarik setiap pikiran dan menyentuh setiap hati. Di dalam halaman-halamannya terdapat sejarah yang paling purba; biografi yang paling setia kepada kehidupan; asas-asas pemerintahan bagi pengendalian negara, bagi pengaturan rumah tangga—asas-asas yang belum pernah dapat disamai oleh hikmat manusia. Di dalamnya terkandung filsafat yang paling mendalam, puisi yang paling manis dan paling luhur, yang paling bergelora dan yang paling mengharukan. Tulisan-tulisan Alkitab, bahkan apabila dipandang demikian, nilainya jauh tak terukur lebih tinggi daripada karya-karya penulis manusia mana pun; namun cakupannya jauh lebih luas, nilainya jauh lebih besar tanpa batas, apabila dipandang dalam hubungannya dengan pikiran sentral yang agung itu. Ditinjau dalam terang pikiran ini, setiap pokok memperoleh makna yang baru. Di dalam kebenaran-kebenaran yang dinyatakan dengan paling sederhana pun terkandung asas-asas yang setinggi langit dan yang melingkupi kekekalan.”

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

> “Tema utama Alkitab, tema yang di sekelilingnya setiap tema lain dalam seluruh kitab itu berhimpun, ialah rancangan penebusan, pemulihan dalam jiwa manusia akan gambar Allah. Dari isyarat pertama tentang pengharapan dalam kalimat yang diucapkan di Eden sampai kepada janji mulia yang terakhir dalam Wahyu, ‘Mereka akan melihat wajah-Nya, dan nama-Nya akan tertulis di dahi mereka’ (Wahyu 22:4), inti setiap kitab dan setiap bagian Alkitab ialah penyingkapan tema yang ajaib ini,—pengangkatan manusia,—kuasa Allah, ‘yang mengaruniakan kepada kita kemenangan oleh Tuhan kita Yesus Kristus.’ 1 Korintus 15:57.”

> “He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

> “Sa, a swina mian hi, ne anim pɔtee bi a enni awiei ma adesua da n’anim. Ɔwɔ safoa a ɛbɛbue Onyankopɔn asɛm mu ademude fi no nyinaa ama no.”

> “The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

> “Saens ti panangisalakan ket isu ti saens a kangatuan kadagiti amin a saensia; ti saens a pagadal dagiti anghel ken dagiti amin a sirib dagiti saan a natnag a lubong; ti saens a mangiggem iti imatang ti Apotayo ken Mangisalakantayo; ti saens a sumrek iti panggep a pinagtalem ti panunot ti Awan Patinggana—‘naidulin a siuulimek cadagiti panawen nga agnanayon’ (Roma 16:25, R.V.); ti saens a pagadalan dagiti nasubbot ti Dios iti las-ud a panpanawen. Daytoy ti kangatuan a pagadal a mabalin a pakairamanan ti tao. Awan sabali a pagadal a kas daytoy, gapu ta dayta ket pagbiagennanto ti nakem ken itag-ayna ti kararua.”

> “‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

> “‘Kelebihan pengetahuan ialah bahawa hikmat memberikan hidup kepada orang yang memilikinya.’ ‘Perkataan-perkataan yang Aku katakan kepadamu,’ kata Yesus, ‘adalah roh dan adalah hidup.’ ‘Inilah hidup yang kekal, iaitu supaya mereka mengenal Engkau, satu-satunya Tuhan yang benar, dan Dia yang telah Engkau utus.’ Pengkhotbah 7:12; Yohanes 6:63; 17:3, R.V.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Tenaga penciptaan yang memanggil segala dunia kepada kewujudan terkandung dalam firman Tuhan. Firman ini memberikan kuasa; ia melahirkan kehidupan. Setiap perintah ialah suatu janji; apabila diterima oleh kehendak dan disambut ke dalam jiwa, ia membawa bersama-samanya kehidupan Dia Yang Mahabesar. Ia mengubah tabiat dan mencipta semula jiwa menurut gambaran Tuhan.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

> “Bophelo jo bo fiwago ka mokgwa wo bo a thekgwa ka mokgwa o swanago. ‘Motho o tla phela ka lentšu le lengwe le le lengwe leo le tšwago molomong wa Modimo’ (Mateo 4:4).”

> “The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

> “Ikwanduqondo, umphefumulo, kwakhiwe yile nto ekutya kuyo; yaye kusezandleni zethu ukugqiba ukuba kuya kondliwa ngantoni. Kungaphakathi kwamandla omntu wonke ukukhetha izihloko eziya kuhlala iingcinga zize zibumbe isimilo. Ngaye wonke umntu onikwe ilungelo lokufikelela eziBhalweni, uThixo uthi, ‘Ndimlowulele izinto ezinkulu zomthetho Wam.’ ‘Biza kum, ndibe ndiya kukuphendula, ndikubonise izinto ezinkulu nezinamandla, ongazaziyo.’ Hosea 8:12; Jeremiah 33:3.

> “With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

> “Na baongoleli ya Nzambe na mabɔkɔ na ye, moto nyonso, bisika nyonso epai eteni na ye ya bomoi ebwakami, akoki kozala na boyokani ya baninga ndenge akopona. Na nkasa na yango akoki kosolola na bato ya lokumu mingi mpe ya malamu koleka kati na libota ya bato, mpe akoki koyoka mongongo ya Ye Oyo Azali Se na Se lokola Azali koloba na bato. Wana azali koyekola mpe komanyola makambo oyo “baanzelu bazali na mposa ya kotala kati na yango” (1 Peter 1:12), akoki kozala na boyokani na bango. Akoki kolanda matambe ya Moteyi ya likoló, mpe koyoka maloba na Ye lokola ntango Ateyaki na ngomba mpe na etando mpe na pembeni ya mbu. Akoki kofanda na mokili oyo kati na mopepe ya likoló, kopesaka na bato ya mabele oyo bazali na mawa mpe komekama makanisi ya elikya mpe bamposa ya bosantu; ye moko azali kopusana pene mpe lisusu pene na boyokani na Ye Oyo Amonanaka Te; lokola ye wana ya kala oyo atambolaki na Nzambe, azali kopusana pene mpe lisusu pene na ekuke ya mokili ya seko, kino bikuke ekofungwama, mpe akokota kuna. Akokimona lokola mopaya te. Mingongo oyo ekopesa ye mbote ezali mingongo ya basantu, oyo, atako bamonanaki te, bazalaki baninga na ye awa na mabele—mingongo oyo awa ayekolaki kokesenisa mpe kolinga. Ye oyo, na nzela ya liloba ya Nzambe, afandaki na boyokani na likoló, akomona ete azali na ndako na boyokani ya likoló.” Education, 123–127.

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