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

Buku ya Yoeli na Kanisa la Waadventista Wasabato wa Laodikia - Namba Thelathini na Moja

Number Thirty-One

លេខ​សាមសិប​មួយ

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

ꞏ풔풉풂ꞏꫝꪱ꯭ ꞏꪦꫀꪱ꯭ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꫝ꯭ꪱ꯭ꫀ꯭ꪹ ꞏꪉꫀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꫀ꯭ꪦꪰ ꞏꫀ꯭ꪦꪰ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꪓꪱ꯭ꪀ꯭ ꞏꫀꪱ꯭ꪰꪻ꯭ꪰ ꞏꪉꫀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꫀ꯭ꪦꪰ ꞏꫀ꯭ꪦꪰ ꞏꫀꪻ꯭ꪰ ꞏꫀꪱ꯭ꪰꪻ꯭ꪰ ꞏꫝꫀ꯭ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꪀꫀ꯭ꪶꪱ꯭ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꫝ꯭ꪱ꯭ꫀ꯭ꪹ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꪉꫀ꯭ ꞏꪦꫀꪱ꯭ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꫝꫀ꯭ ꞏꫀ꯭ꪦꪰ ꞏꪉꫀ꯭ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꫀꪻ꯭ꪰ ꞏꪓꪱ꯭ꪀ꯭ ꞏꫝ꯭ꪱ꯭ꫀ꯭ꪹ ꞏꫀ꯭ꪦꪰ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꪦꫀꪱ꯭ ꞏꪀꫀ꯭ꪶꪱ꯭ ꞏꪉꫀ꯭ ꞏꪓꪱ꯭ꪀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꫀꪻ꯭ꪰ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꫝꫀ꯭ ꞏꪉꫀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꫀ꯭ꪦꪰ ꞏꫝ꯭ꪱ꯭ꫀ꯭ꪹ ꞏꪉꫀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꪓꪱ꯭ꪀ꯭ ꞏꪦꫀꪱ꯭ ꞏꫝꫀ꯭ ꞏꫀꪱ꯭ꪰꪻ꯭ꪰ ꞏꪉꫀ꯭ ꞏꪉꫀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꪀꫀ꯭ꪶꪱ꯭ ꞏꫀꪻ꯭ꪰ ꞏꪦꫀꪱ꯭ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꫝꫀ꯭ ꞏꪓꪱ꯭ꪀ꯭ ꞏꫀ꯭ꪦꪰ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭ ꞏꫀ꯭ꪦꪰ ꞏꪉꫀ꯭ ꞏꫝ꯭ꪱ꯭ꫀ꯭ꪹ ꞏꪀ꯭ꪱ꯭ꪱ꯭ꪰ ꞏꪦꫀꪱ꯭ ꞏꪉꫀ꯭ ꞏꪑꫀ꯭ꪱ꯭ꫀꪱ꯭ ꞏꪉꫀ꯭ ꞏꫝꫀ꯭ ꞏꪀꫀ꯭ꪶꪱ꯭ ꞏꫀ꯭ꪦꪰ ꞏꪓꪱ꯭ꪀ꯭ ꞏꫝ꯭ꪱ꯭ꫀ꯭ꪹ ꞏꪑꫀ꯭ꪱ꯭ꪹꪱ꯭ꫀꪱ꯭।

## The Tenth Messianic Waymark is The Sunday law Scattering

Tshiga tsha Vhuṱanu ha Vhu-Mesia ndi u Balanganyea ha Mulayo wa Swondaha

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Le tsotlhe di diragetse gore dikwalo tsa baporofeti di tle di diragadiwe. Foo barutwa botlhe ba mo tlogela, ba tshaba. Mathaio 26:56.

## Prediction

Ramalan

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> “Bangunlah, hai pedang, terhadap gembala-Ku, dan terhadap orang yang menjadi teman sekutu-Ku,” firman TUHAN semesta alam; “pukullah gembala itu, maka domba-domba itu akan tercerai-berai; dan Aku akan mengarahkan tangan-Ku kepada yang kecil-kecil.” Zakharia 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “日後，われわれは大いに散らされることになる。そして，われわれのなすべきことは速やかになされなければならない。” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “A tshi khou ḓa hune ra ḓo fhambanywa na u phaḓaladzwa, nahone muṅwe na muṅwe washu u ḓo tea u ima a si tshee na thendelo ya vhuṱama na avho vha re na lutendo lu fanaho lwa ndeme; nahone ni nga kona hani u ima arali Mudzimu a si tsini na inwi, nahone ni tshi zwi ḓivha uri ndi Ene ane a khou ni ranga phanḓa na u ni livhisa?” Review and Herald, March 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Tanda Mesianik yang Kesebelas ialah Pemanggilan Bangsa-bangsa Bukan Yahudi

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Supaya genaplah apa yang telah difirmankan oleh nabi Esaias, yang berkata: Tanah Zabulon dan tanah Nephthalim, di tepi jalan laut, di seberang Yordan, Galilea orang-orang bukan Yahudi; bangsa yang duduk dalam kegelapan telah melihat terang yang besar; dan bagi mereka yang duduk di wilayah dan bayang-bayang maut, terang telah terbit. Matius 4:14–16.

## Prediction

Ramalan

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Ngokunjalo ubumnyama abuyi kuba njengoko babunjalo ekubandezelekeni kwakhe, xa ekuqaleni wayibetha kancinane ilizwe lakwaZebhulon nelizwe lakwaNafetali, waza emva koko walibandezeleka ngakumbi ngendlela yolwandle, ngaphaya kweYordan, eGalili yeentlanga. Abantu ababehamba ebumnyameni babonile ukukhanya okukhulu; abo bahlala ezweni lesithunzi sokufa, phezu kwabo kukhanyile ukukhanya. Isaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Pada masa undang-undang hari Ahad, hujan akhir akan dicurahkan tanpa sukatan, dan bangsa-bangsa bukan Yahudi akan melihat terang yang besar. Penganiayaan akan mencerai-beraikan orang-orang yang setia dan menyebarkan pekabaran itu.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘குழுக்களிடத்திலும் உங்களை ஒப்புக்கொடுப்பார்கள்; … என் நிமித்தமாக அவர்களுக்கும் அயோத்தியருக்கும் சாட்சியாக ஆளுநர்களுக்கும் ராஜாக்களுக்கும் முன்பாக நீங்கள் கொண்டுவரப்படுவீர்கள்.’ மத்தேயு 10:17, 18, R. V. துன்புறுத்தல் ஒளியைப் பரப்பும். கிறிஸ்துவின் ஊழியக்காரர்கள் உலகத்தின் பெரியோரின் முன் கொண்டுவரப்படுவார்கள்; இல்லாவிட்டால் அவர்கள் சுவிசேஷத்தை ஒருபோதும் கேள்விப்பட்டிருக்காமலும் இருக்கலாம். இந்த மனுஷர்களிடத்தில் சத்தியம் தவறாக எடுத்துக்கூறப்பட்டுள்ளது. கிறிஸ்துவின் சீஷர்களின் விசுவாசத்தைப் பற்றிய பொய்யான குற்றச்சாட்டுகளைக் அவர்கள் கேட்டிருக்கிறார்கள். அதன் உண்மையான இயல்பை அறிந்து கொள்வதற்கான அவர்களுடைய ஒரே வழி, தங்கள் விசுவாசத்தினால் விசாரணைக்குக் கொண்டு வரப்படுகிறவர்களின் சாட்சியே அநேகமாயிருக்கும். விசாரணையின் கீழ் இவர்கள் பதிலளிக்க வேண்டியிருக்கும்; அவர்களை நியாயந்தீர்ப்பவர்கள் சாட்சி சொல்லப்படுவதைக் கேட்க வேண்டியிருக்கும். அவசரநிலையை எதிர்கொள்ளும்படி தேவனுடைய கிருபை அவருடைய ஊழியக்காரர்களுக்குப் பகிர்ந்தளிக்கப்படும். ‘நீங்கள் பேச வேண்டியது அதே நேரத்தில் உங்களுக்கு அளிக்கப்படும்’ என்று இயேசு சொல்லுகிறார். ‘பேசுவது நீங்கள் அல்ல, உங்களுக்குள் பேசுகிற உங்கள் பிதாவின் ஆவியே.’ தேவனுடைய ஆவி அவருடைய ஊழியக்காரர்களின் மனங்களை ஒளியூட்டுகிறபோது, சத்தியம் தன் தெய்வீக வல்லமையிலும் அருமையிலும் வெளிப்படுத்தப்படும். சத்தியத்தை நிராகரிக்கிறவர்கள் சீஷர்கள்மேல் குற்றஞ்சாட்டவும் அவர்களை ஒடுக்கவும் எழுந்துநிற்பார்கள். ஆனால் இழப்பின் நடுவிலும் துன்பத்தின் நடுவிலும், மரணமட்டும் சென்றாலும், கர்த்தரின் பிள்ளைகள் தங்களுடைய தெய்வீக முன்மாதிரியின் சாந்தத்தைக் வெளிப்படுத்த வேண்டியவர்கள். இவ்வாறு சாத்தானின் கருவிகளுக்கும் கிறிஸ்துவின் பிரதிநிதிகளுக்கும் இடையிலான மாறுபாடு தெளிவாகக் காணப்படும். இரட்சகர் ஆட்சியாளர்களுக்கும் ஜனங்களுக்கும் முன்பாக உயர்த்திக்காட்டப்படுவார்.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “दिसिपलहरूलाई शहीदहरूको साहस र धैर्य त्यतिबेलासम्म प्रदान गरिएको थिएन, जबसम्म त्यस्तो अनुग्रह आवश्यक परेन। त्यसपछि मुक्तिदाताको प्रतिज्ञा पूरा भयो। जब पत्रुस र यूहन्नाले महासभाको परिषद्को सामु साक्षी दिए, मानिसहरू ‘छक्क परे; र तिनीहरूले थाहा पाए कि तिनीहरू येशूसँगै रहेका थिए।’ प्रेरित 4:13। स्तिफनसको विषयमा यस्तो लेखिएको छ कि ‘परिषद्मा बसेका सबैले, उसलाई अटल दृष्टिले हेर्दा, उसको अनुहार स्वर्गदूतको अनुहारझैँ देखे।’ मानिसहरू ‘उसले बोलेको बुद्धि र आत्माको सामर्थ्यको प्रतिरोध गर्न सकेनन्।’ प्रेरित 6:15, 10। अनि पावलले, कैसरहरूको दरबारमा भएको आफ्नै मुद्दाको विषयमा लेख्दै, यसो भन्छन्, ‘मेरो पहिलो प्रतिरक्षामा कोही पनि मेरो पक्षमा उभिएन, तर सबैले मलाई त्यागे।… तर प्रभु मेरो साथमा उभिनुभयो, र मलाई सामर्थ्य दिनुभयो; ताकि ममार्फत सन्देश पूर्ण रूपमा घोषणा होस्, र सबै अन्यजातिहरूले सुनून्: अनि म सिंहको मुखबाट बचाइएँ।’ 2 तिमोथी 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Pelayan-pelayan Kristus tidak harus menyiapkan pidato yang telah ditetapkan untuk disampaikan ketika mereka dibawa ke pengadilan. Persiapan mereka harus dilakukan dari hari ke hari dengan menyimpan dalam hati kebenaran-kebenaran berharga dari firman Allah, dan melalui doa menguatkan iman mereka. Ketika mereka dibawa ke dalam pengadilan, Roh Kudus akan mengingatkan mereka akan kebenaran-kebenaran yang tepat yang akan diperlukan.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Kimumusho kiandza na nyumba ya Mngu pa 9/11, na kimala pa sheria ya Jumapili, papo kimumusho kikahama kwenda kwa kundi jengine la Mngu lililo inje ya nyumba ya Mngu.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Tanda Jalan Mesianik Kedua Belas ialah Penghakiman kepada Bangsa-Bangsa Bukan Yahudi

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> supaya genaplah apa yang difirmankan melalui nabi Yesaya, yang berkata: “Lihatlah, hamba-Ku yang telah Kupilih; yang Kukasihi, kepada-Nyalah jiwa-Ku berkenan. Aku akan menaruh Roh-Ku ke atas-Nya, dan Ia akan memberitakan penghakiman kepada bangsa-bangsa lain. Ia tidak akan berbantah, dan tidak akan berteriak; dan tidak seorang pun akan mendengar suara-Nya di jalan-jalan. Buluh yang patah terkulai tidak akan diputuskan-Nya, dan sumbu yang berasap tidak akan dipadamkan-Nya, sampai Ia menjadikan penghakiman menang. Dan kepada nama-Nya bangsa-bangsa lain akan berharap.” Matius 12:17–21.

## Prediction

Ramalan

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Lihatlah hamba-Ku, yang Kupegang teguh; orang pilihan-Ku, yang kepadanya jiwa-Ku berkenan; Aku telah menaruh Roh-Ku ke atasnya: ia akan menyatakan hukum kepada bangsa-bangsa. Ia tidak akan berteriak, atau meninggikan suaranya, atau memperdengarkan suaranya di jalan. Buluh yang patah terkulai tidak akan dipatahkannya, dan sumbu yang berasap tidak akan dipadamkannya: ia akan menyatakan hukum menurut kebenaran. Ia tidak akan menjadi lemah atau tawar hati, sampai ia menegakkan hukum di bumi: dan pulau-pulau akan menantikan hukumnya. Yesaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Amasumu a ukumu kwa nyumba ya Mungu yalianza katika Julai 2023, wakati sauti iliposikiwa katika njia za mji ambamo Musa na Eliya walilala wafu katika bonde la mifupa mikavu iliyokufa. Sauti hiyo iliposikiwa, ukumu ulianza kufungwa kwa nyumba ya Mungu, na ukaendelea kuelekea ukumu wa Mataifa. Kuna utimilifu kumi na miwili ya Kimasihi katika kitabu cha Mathayo unaotambulisha alama kuu za njia katika vuguvugu la matengenezo la wale mia moja arobaini na nne elfu. Alama hizo kumi na mbili za njia zimefanishwa na Masihi. 1989; 1996; 9/11, 2001; Julai 18, 2020; Julai 2023; 2024; Kilio cha Usiku wa Manane, kutengwa kwa makuhani na sheria ya Jumapili vyote vinatambuliwa, huku 9/11 ikiwa na shahidi wa ndani na wa nje, na sheria ya Jumapili ikiwa na shahidi wa ndani wa kutawanyika, kisha mashahidi wawili wa kipindi cha ukumu cha wafanyakazi wa saa ya kumi na moja. Alama tisa za njia za vuguvugu la matengenezo la wale mia moja arobaini na nne elfu zinatambulishwa moja kwa moja katika kitabu cha Mathayo.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

ម៉ាថាយ​គឺ​ជា​អាល់ហ្វា​នៃ​ព្រះគម្ពីរ​សញ្ញា​ថ្មី ហើយ​វិវរណៈ​គឺ​ជា​អូមេហ្គា។ ម៉ាថាយ​ជា​ស្នាដៃ​ព្យាករណ៍​ដ៏ឯក ដែល​សារៈសំខាន់​របស់​វា​ត្រូវ​បាន​បិទ​ត្រា​ទុក​រហូត​ដល់​គ្រា​ចុង​ក្រោយ។ វា​មាន​ដប់ពីរ​ជំពូក​អូមេហ្គា ដែល​ត្រូវ​គ្នា​នឹង​អាល់ហ្វា​នៃ​លោកុប្បត្តិ ជំពូក​ទី​ដប់មួយ​ដល់​ម្ភៃ​ពីរ។ ក្នុង​នាម​ជា​អាល់ហ្វា​ចំពោះ​វិវរណៈ វា​ស្រប​គ្នា​នឹង​ទំនាក់ទំនង​ដែល​បាន​បំផុសគំនិត​របស់​ដានីយ៉ែល និង​វិវរណៈ។ អ្វី​ដែល​ត្រូវ​បាន​បើក​សម្ដែង​អំពី​សៀវភៅ​ដានីយ៉ែល និង​វិវរណៈ ទាក់ទង​នឹង​ទំនាក់ទំនង​ព្យាករណ៍​របស់​វា នោះ​ក៏​នឹង​ពិត​ដូច​គ្នា​ចំពោះ​ទំនាក់ទំនង​របស់​ម៉ាថាយ និង​វិវរណៈ​ផង​ដែរ។ អ្វី​ដែល​យើង​ត្រូវ​បាន​ជូន​ដំណឹង​ក្នុង​បន្ទាត់​នោះ អាច​ស្មើ​នឹង៖

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Mu buku ya Mateo, mulongo umo wine wa ulosi ulembelwa nge mu buku ya Kusokolola.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Wahyu ialah sebuah kitab yang termeterai, namun juga sebuah kitab yang terbuka. Kitab ini mencatat peristiwa-peristiwa ajaib yang akan berlaku pada akhir zaman sejarah bumi ini. Ajaran-ajaran dalam kitab ini adalah pasti, bukan mistik dan tidak dapat difahami. Di dalamnya, garis nubuatan yang sama seperti dalam Daniel diangkat semula. Beberapa nubuatan telah diulangi oleh Tuhan, dengan demikian menunjukkan bahawa nubuatan-nubuatan itu mesti diberi perhatian yang penting. Tuhan tidak mengulangi perkara-perkara yang tidak begitu penting.” Manuscript Releases, jilid 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Buku Matai i pɛlɛ nɔ ni “nɔ tɔgɔya kelen” i ka bɔ waleyalan ni Danyɛli kɔnɔ, a bɛ dafa ka kɛ fɛrɛfɛrɛya la Yɛlɛkabɔli kɔnɔ, sabu daɲɛ “complement” bɔra ko dafa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Dalam Wahyu, semua kitab Alkitab bertemu dan berakhir. Di sini terdapat pelengkap bagi kitab Daniel. Yang satu adalah nubuat; yang lain adalah penyataan. Kitab yang dimeteraikan itu bukanlah Wahyu, melainkan bagian dari nubuat Daniel yang berhubungan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, sembunyikanlah segala firman itu, dan meteraikanlah kitab itu sampai pada akhir zaman.’ Daniel 12:4.” Kisah Para Rasul, 585.

Matthew, Daniel and Revelation are the same book.

Matio, Daniela ary Apokalypsy dia boky iray ihany.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Kitab Daniel dan Wahyu adalah satu. Yang satu ialah nubuat, yang satu lagi ialah wahyu; yang satu ialah kitab yang termeterai, yang satu lagi ialah kitab yang terbuka. Yohanes mendengar rahsia-rahsia yang diucapkan oleh guruh-guruh itu, tetapi dia diperintahkan supaya tidak menuliskannya.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Pada hemat saya, penting untuk meluangkan waktu menempatkan kitab Matius dalam konteks yang dapat menegaskan signifikansi profetik Petrus berada di Kaisarea Filipi sebelum saya mengembalikan kajian ini kepada kitab Yoel. Saya akan berusaha merangkum pengamatan saya atas kitab Matius sebagai upaya untuk memperlihatkan betapa besarnya signifikansi profetik Petrus di Kaisarea Filipi, yaitu Panium dalam Daniel pasal sebelas ayat tiga belas sampai lima belas.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Buku Matius distrukturkan berdasarkan tiga garis nubuat yang berbeda. Garis pertama ialah sepuluh pasal pertama; garis kedua ialah dua belas pasal berikutnya yang kemudian diikuti oleh garis ketiga yang terdiri daripada enam pasal. Sepuluh pasal pertama melambangkan malaikat pertama dalam Wahyu empat belas, dua belas pasal berikutnya melambangkan malaikat kedua dalam Wahyu empat belas, dan enam pasal yang terakhir melambangkan malaikat ketiga dalam Wahyu empat belas. Saya masih belum membuktikan pemerhatian ini dengan jelas, tetapi hal itu dapat dengan mudah dilakukan. Sebelum kita berbuat demikian, saya ingin terus melakarkan beberapa sapuan yang lebih luas pada kanvas yang ialah kitab Matius.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Baris kedua dari pasal sebelas hingga dua puluh dua dilambangkan oleh malaikat kedua, dan malaikat kedua selalu menandai suatu penggandaan, sebab Babel telah rubuh, telah rubuh. Pasal sebelas hingga dua puluh dua Kitab Kejadian mengemukakan janji itu dan kemudian perjanjian Allah yang bertahap tiga dengan suatu umat pilihan melalui bapa leluhur Abram. Ayat yang tepat berada di pusat dari kedua belas pasal itu menyebutkan “sunat” sebagai tanda perjanjian itu, dan hal itu ditegakkan pada langkah yang kedua dari tiga langkah tersebut. Ayat yang tepat berada di pusat dari garis perjanjian paralel dalam Injil Matius adalah ketika nama Simon Barjona diubah menjadi Petrus.

> 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. Matthew 16:18.

> Aku pun berkata kepadamu: Engkau adalah Petrus, dan di atas batu karang ini Aku akan membangun jemaat-Ku, dan alam maut tidak akan menguasainya. Matius 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Leina la Petere le emela ba likete tse lekgolo le mashome a mane a mane a metso e mene, mme o emetse sehlopha se theang tumelo ya sona hodima ho utlwa molaetsa wa Kreste. E seng feela molaetsa o mabapi le Jesu, empa e le molaetsa oo Jesu ka boeena a ileng a o supa e le o neilweng Petere ke Morena ka sebele.

> He saith unto them, But whom say ye that I am?

> Yo re ba raya a re, Mme lona lwa re ke mang?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Mma Simone Petro a araba a re: Wena o Keresete, Morwa Modimo yo o tshelang. Mme Jesu a mo araba a re,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Kamu diberkati, Simon anak Yunus; kerana bukan daging dan darah yang telah menyatakan hal itu kepadamu, melainkan Bapa-Ku yang di syurga. Matius 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Tumelo ya Petro e theilwe mo go Jesu a nna Keresete—Mesia. Leina la Petro le fetolwa, jaaka la ga Aberame le ne la fetolwa go supa kamano ya kgolagano, mme leina la gagwe le lekana le 144,000, gape mo temaneng eo fela, kganetsano e kgolo e supiwa e le Lefika le e leng motheo wa kereke, e e neng e tla fenya dikereke tsa dihele. Ba lekgolo le masome a manè a le nnè a sekete ke ponagatso ya bofelo ya batho ba ba tlhophilweng ba kgolagano, mme Petro o emela setlhopha seo.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Peter juga pada masa yang sama melambangkan gereja Kristian yang pertama, iaitu gereja para murid, kerana itulah sejarah di mana Kristus meletakkan dasar Gereja-Nya. Kristus ialah batu dasar dan Dia juga ialah batu penjuru, dan Petrus ialah lambang pengantin perempuan Kristian yang pertama dan pengantin perempuan Kristian yang terakhir. Oleh itu, Petrus ialah lambang alfa dan omega dalam satu ayat.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Ayat yang satu itu ialah ayat pusat bagi dua belas pasal yang melambangkan perkhabaran malaikat kedua, dan Petrus “berganda peranan” sebagai mempelai perempuan yang pertama dan mempelai perempuan yang terakhir. Mempelai perempuan yang terakhir akan berada dalam peperangan dengan rumah ibadat Syaitan, dan mempelai perempuan yang terakhir itu akan terdiri daripada dua golongan. Satu golongan ialah seratus empat puluh empat ribu, dan golongan yang satu lagi ialah kumpulan besar. Kumpulan besar itu dilambangkan oleh Smirna, dan seratus empat puluh empat ribu dilambangkan oleh Filadelfia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Ba likete libwa zomi na minei ezali Bafiladelfia, mpe mbongwana ya nkombo ya Petelo na molongo ya zomi na mwambe ezali komonisa bokangami ya elembo ya bato nkama moko na ntuku minei na minei. Ye azali elembo ya bango oyo batiami elembo, mpe na molongo yango, oyo ezali mpenza molongo ya katikati ya mikapo zomi na mibale ya boyokani, ye akokani na mpenza molongo ya katikati na mikapo zomi na mibale ya Ebandeli, epai bokeseni ya nzoto eyebanisami lokola elembo. Mikapo ya Emoniseli zomi na moko kino ntuku mibale na mibale epesi molongo ya misato na mikapo zomi na mibale ya litatoli ya boyokani, mpe molongo ya katikati ya mikapo yango zomi na mibale eyebanisi libala ya ndumba ya Emoniseli zomi na nsambo elongo na bakonzi ya mabele.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Nye ni mnyama yula ambaye alikuwako, naye hakuwako, ndiye wa nane, naye ametokana na wale saba, naye huenda katika upotevu. Ufunuo 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Ayat ini berkaitan dengan pengenalpastian kejatuhan terakhir Babel yang besar, dan kejatuhan pertama Babel terjadi dalam pasal pertama daripada garis perjanjian dua belas pasal dalam Kejadian. Petrus melambangkan seratus empat puluh empat ribu orang dalam ayat pusat itu, yang sejajar dengan ayat pusat Kejadian. Dalam ayat pusat Wahyu, kejatuhan Babel yang besar membawa kepada penyudahan kisah Nimrod, pemburu besar dari Babel.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Temana ya pusat ya kila mojawapo ya mistari hii mitatu ya kinabii hutambulisha ama muhuri wa Mungu au chapa ya mnyama. Agano la mauti la Babeli lililoanza katika Mwanzo hufikia mwisho wake katika Ufunuo. Kwa kufanya hivyo huweka mwanzo na mwisho juu ya mistari yote mitatu, inapokusanywa pamoja, mstari juu ya mstari. Mahali ambapo Petro ametumiwa kama ishara ya pambano kuu kati ya Mwamba na malango ya Kuzimu ni ujumbe wa malaika wa pili, kwa maana ujumbe wa malaika wa pili ni Babeli umeanguka (Nimrodi) umeanguka (kahaba wa Rumi). Mstari wa pili katika mistari mitatu ya Mathayo ni ujumbe wa malaika wa pili, kwa kuwa hutambulisha kuanguka kuwili kwa Babeli. Huwasilisha ndoa bandia hasa mahali ambapo ndoa ya kweli inakamilishwa, katika sheria ya Jumapili. Huwakilisha namba “8” kama bandia ya watu wa Mungu ambao ndio wanane wa kweli. Upapa pia unaonyeshwa kuwa unamwiga Mungu kwa njia ya kughushi, kwa maana ulikuwako, na bado uko, na utapanda. Hupanda hasa pale ambapo bendera hupanda—sheria ya Jumapili.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

ក្នុង​ព្រះគម្ពីរ​ម៉ាថាយ មាន​ការ​បំពេញ​តាម​ព្រះមេស្ស៊ី​ដប់ពីរ ហើយ​នៅ​ក្នុង​ព្រះគម្ពីរ​សញ្ញាចាស់​មាន​ទំនាយ​អំពី​ព្រះមេស្ស៊ី​ចន្លោះ​ពី​បីរយ​ដល់​ប្រាំរយ។ ព្រះគម្ពីរ​ម៉ាថាយ​មាន​ការ​បំពេញ​ដែល​ត្រូវ​បាន​កំណត់​អត្តសញ្ញាណ​ដោយ​ផ្ទាល់​ដប់ពីរ ដែល​លើសលប់​ឆ្ងាយ​ជាង​ដំណឹងល្អ​បី​កណ្ឌ​ផ្សេង​ទៀត​ណាមួយ។ ការ​បំពេញ​ទាំង​ដប់ពីរ​នោះ ស្រប​គ្នា​នឹង​សញ្ញាសម្គាល់​ដាច់ដោយឡែក​ប្រាំបួន​នៅ​ក្នុង​ចលនា​កែទម្រង់​របស់​មនុស្ស​មួយ​សែន​សែសិប​បួន​ពាន់។ លេខ​ប្រាំបួន​ជា​និមិត្តរូប​នៃ​ភាព​គ្រប់លេញ ព្រោះ​គ្មាន​ចំនួន​ណា​លើស​ពី «ប្រាំបួន» ទេ ដ្បិត​បរិមាណ​ទាំង​អស់​ដែល​មក​បន្ទាប់​ពី «ប្រាំបួន» ប្រើ​តែ​លេខ​ទាំង​ប្រាំបួន​ចាប់​ពី​មួយ​ដល់​ប្រាំបួន និង​សូន្យ​ប៉ុណ្ណោះ។ ប្រាំបួន​គឺ​ជា​ភាព​ពេញលេញ។ ក្នុង​ចំណោម​សញ្ញាសម្គាល់​ទាំង​ប្រាំបួន​នោះ មាន​ពីរ​ដែល​មាន​ការ​បំពេញ​របស់​ម៉ាថាយ​លើស​ពី​មួយ។ 9/11 មាន​ពីរ ហើយ​ច្បាប់​ថ្ងៃ​អាទិត្យ​មាន​បី។

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Waktu akhir pada tahun 1989, pemformalan pekabaran pada tahun 1996, diikuti oleh 9/11, diikuti oleh kekecewaan pada 18 Juli 2020, diikuti oleh suara di padang belantara pada bulan Juli 2023, yang menuntun kepada kebangkitan tahun 2024, yang menuntun kepada Seruan Tengah Malam, diikuti oleh pemisahan para imam, yang mencapai puncaknya pada undang-undang hari Minggu. Sembilan tanda, yang satu mempunyai dua saksi dan yang satu lagi mempunyai tiga saksi; 9/11 mempunyai dua dan undang-undang hari Minggu tiga. Ini berarti bahwa dalam garis reformasi seratus empat puluh empat ribu orang, dua saksi 9/11 sampai kepada tiga saksi undang-undang hari Minggu—menandai waktu pemeteraian seratus empat puluh empat ribu orang. Kedua belas tanda itu selaras dengan setiap gerakan reformasi, dan dengan demikian menekankan serta mengidentifikasi waktu pemeteraian seratus empat puluh empat ribu orang dari 9/11 sampai kepada undang-undang hari Minggu.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Dengan demikian, ia mengenal pasti dua saksi pada 9/11, dan tiga saksi pada undang-undang Ahad. Kedua-dua saksi pada 9/11 ialah perkhabaran malaikat kedua, dan tiga saksi pada undang-undang Ahad ialah perkhabaran malaikat ketiga. Oleh itu, garis yang dihasilkan melalui penggenapan nubuatan Mesianik dalam Injil Matius mengasingkan dan membesarkan masa pemeteraian, sambil mengenal pasti malaikat kedua sebagai alfa bagi sejarah masa pemeteraian, dan malaikat ketiga sebagai omega. Hal ini bererti bahawa masa pemeteraian itu dibatasi pada kedua-dua hujungnya oleh nombor dua dan nombor tiga, dengan demikian meletakkan dua puluh tiga, suatu lambang pendamaian—di atas seluruh sejarah pemeteraian itu.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Dalam kitab Matius terdapat tiga garis kenabian, yang masing-masing melambangkan malaikat pertama, kedua, dan ketiga, dan dua belas pasal dalam garis kedua Matius melambangkan perjanjian dengan seratus empat puluh empat ribu orang, kerana itulah omega kepada perjanjian alfa Kejadian dengan Abram. Ini juga bererti bahawa sebagai malaikat kedua, apabila Petrus melambangkan kedua-dua mempelai Kristian yang pertama dan yang terakhir, penggandaan Petrus menetapkan tuntutan kenabian akan adanya suatu penggandaan dalam malaikat kedua. Atas tiga saksi, bilangan dua belas ialah tali yang mengikat ketiga-tiga garis yang terdiri daripada dua belas pasal itu bersama-sama, maka apabila kita menemukan satu lagi lambang bagi bilangan dua belas dalam kitab Matius, ia mesti selaras dengan dua belas yang lain dalam kitab Matius.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

ជំពូក​ទាំង​ដប់ពីរ​នៃ​ព្រះគម្ពីរ​ម៉ាថាយ ដែល​ចាប់ផ្តើម​ដោយ​លេខ​និមិត្តសញ្ញា​ដប់មួយ ហើយ​បញ្ចប់​ដោយ​គូ​និមិត្តសញ្ញា​របស់​វា គឺ​លេខ​ម្ភៃពីរ ស្រប​តាម​ខ្សែ​កំណែទម្រង់​របស់​មួយ​រយ​សែសិប​បួន​ពាន់ ដែល​ត្រូវ​បាន​តំណាង​ដោយ​ការ​បំពេញ​តាម​ព្រះមេស្ស៊ី​ទាំង​ដប់ពីរ ដូច្នេះ​ហើយ​បង្ហាញ​ការ «បង្ទួន» លើក​ទីពីរ​មួយ​នៅ​ក្នុង​ខ្សែ​របស់​ទេវតា​ទីពីរ។ ការ​បំពេញ​តាម​ព្រះមេស្ស៊ី​ទាំង​ដប់ពីរ រួម​ជាមួយ​នឹង​ជំពូក​ទាំង​ដប់ពីរ គឺ​ជា​ការ «បង្ទួន» របស់​ទេវតា​ទីពីរ ប៉ុន្តែ​នៅ​ពេល​គុណ​គ្នា វា​តំណាង​ឲ្យ 144,000។ ពេត្រុស​ត្រូវ​បាន​បង្ទួន ហើយ​លេខ​ដប់ពីរ​ក៏​ត្រូវ​បាន​បង្ទួន​ផង​ដែរ។ ការ​បង្ទួន​ទាំង​នោះ​បំពេញ​ការ​បង្ទួន​នៃ​បាប៊ីឡូន​ដែល​ដួល​រលំ​ពីរ​ដង។

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Diping mehok dua belas merepresentasikan malaikat kedua dalam Wahyu empat belas. Sepuluh melambangkan suatu ujian, dan ujian pertama dari tiga ujian ialah sepuluh pasal pertama Injil Matius. “Sepuluh” melambangkan suatu ujian. Oleh sebab Matius adalah alfa bagi omega Wahyu, pasal satu dari kedua kitab itu dimulai dengan suatu wahyu tentang Yesus Kristus. Dalam pasal satu, Yusuf diuji apakah ia akan percaya kepada malaikat atau tidak. Padanannya ialah Zakharia, ayah Yohanes Pembaptis, yang tidak percaya dan gagal dalam ujian yang sama. Yang seorang menerima suatu kelahiran yang bersifat providensial, yang seorang lagi meragukannya.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Dalam pasal dua, Herodes takut akan kelahiran seorang raja yang baru, lalu Yusuf dan Maria melarikan diri ke Mesir. Yohanes Pembaptis membawa ujian yang pertama dalam pasal tiga, suatu ujian pertama yang diidentifikasi oleh Sister White sebagai ujian hidup atau mati, sebab ia menulis bahwa “those who rejected the message of John could not be benefitted by Jesus.” Malaikat pertama adalah pekabaran pengujian yang memanggil manusia, sebagaimana Yohanes dahulu, untuk takut akan Allah, sebab saat penghakiman Allah akan segera tiba. Hal ini dilambangkan oleh Yohanes ketika ia bertanya, “who hath warned you to flee from the wrath to come?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Kemudian dalam pasal empat, Yesus berpuasa selama empat puluh hari yang mencapai puncaknya dalam tiga pencobaan yang berbeda, karena ketiga pencobaan itu senantiasa dilambangkan dalam pekabaran malaikat pertama. Lalu Yesus mulai membangun dasar-dasar itu dengan memilih murid-murid-Nya, karena bersama Ezra dan Nehemia dasar-dasar bait suci diletakkan dalam sejarah dekret yang pertama, dan bersama kaum Millerit, dasar-dasar itu diletakkan dalam sejarah malaikat pertama. Dasar-dasar itu adalah ucapan bahagia, yang diikuti oleh mukjizat-mukjizat-Nya yang menuntun kepada pengutusan kedua belas murid sampai akhir pasal sepuluh. Kedua belas murid itu kemudian telah ditempatkan, dan ilham menyatakan bahwa para murid adalah dasar gereja Kristen. Pada pasal sebelas dasar-dasar itu telah selesai.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Dalam fasal sebelas para murid sedang melayani sendiri, sementara Yesus seorang diri, yang menandakan suatu pemisahan yang jelas antara fasal sepuluh dan sebelas. Fasal satu hingga sepuluh adalah pekabaran malaikat pertama; itu berakhir pada kedatangan malaikat kedua. Malaikat kedua menghasilkan suatu perpecahan, suatu pemisahan, seperti yang terjadi pada kaum Millerit dan kaum Protestan. Fasal sepuluh berakhir dengan Yesus memisahkan diri dari para murid, dan dalam fasal sebelas Ia seorang diri.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Bab sebelas hingga dua puluh dua mewakili malaikat kedua, yang menuntun kepada bab dua puluh tiga hingga dua puluh delapan, sebagai garis ketiga dari malaikat ketiga. Tentu saja malaikat ketiga tiba pada undang-undang hari Minggu, yang diwakili oleh Paskah dalam bab dua puluh enam hingga dua puluh delapan. “23” adalah lambang pendamaian, dan yang pertama dari keenam bab itu mewakili pekabaran malaikat pertama, sedangkan tiga bab terakhir mewakili pekabaran malaikat ketiga. Dua bab di tengah (24 & 25) mewakili malaikat kedua. Tiga bab terakhir memuat “23” tanda jalan yang khusus, yang menyelaraskan bab “23,” sebagai malaikat pertama atau permulaan, dan bab dua puluh enam hingga dua puluh delapan sebagai yang ketiga, dengan “23” tanda jalan. Bab 23 adalah malaikat pertama, dan dua bab berikutnya adalah malaikat kedua, dan tiga bab terakhir adalah malaikat ketiga.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Mstari wa tatu katika Mathayo unamwakilisha malaika wa tatu, nao umegawanywa katika hatua tatu. Sura ya 23 ndiyo hatua ya kwanza, na malaika wa kwanza. Sura za 24 na 25 ndizo hatua ya pili, na malaika wa pili. Sura za 26, 27, na 28 ndizo hatua ya tatu na malaika wa tatu. Sura moja kwa malaika wa kwanza, sura mbili kwa malaika wa pili, na sura tatu kwa malaika wa tatu. Huyo wa tatu, ambaye ni Pasaka, anayewakilisha msalaba, ambao kwa upande wake unalingana na sheria ya Jumapili, pia anawakilishwa na Pentekoste.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentecost ialah nombor 50, dan 50 ialah lambang Yobel. Yobel merangkumi tahun yang keempat puluh sembilan, iaitu penghujung kitaran ketujuh daripada tujuh tahun. Nombor 49 mendahului nombor 50, tetapi berkaitan secara langsung dengannya. Baris ketiga dalam Matius bermula dengan fasal 23, kemudian diikuti oleh dua fasal (24, 25) yang jumlahnya menjadi 49, tepat sebelum malaikat ketiga yang melambangkan nombor 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Akpaam noɔma enam nsɛm-isa nsia no yɛ “23,” na n’awieeɛ nso yɛ “23” mframa-gyinabea; na dodoɔ a wonya fi sɛ wɔde ti 26 ka 27 ne 28 ho no yɛ “81,” a ɛyɛ asɔfo no sɛnkyerɛnne a wɔde ahyɛ nkyekyɛm pɛpɛɛpɛ no ara mu, de kyerɛ mogya no hwiegu a Soro Ɔsɔfopɔn no de bedi Ne sɔfopɔn som adwuma no mu. Esiane eyi nti, ti “81” no din wɔ The Desire of Ages mu gyina Mateo 28 so.

> “Chapter 81— ‘The Lord Is Risen’

> “Babu 81— ‘Nkosi Ivusile’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Ва бөлім мынаған негізделген: Матай 28:2–4, 11–15.” Ғасырлар тілегі, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

លេខ «81» តំណាងឱ្យបព្វជិតភាព ហើយនៅក្នុង លេវីវិន័យ ជំពូក 8 ការបរិសុទ្ធតែងតាំងបព្វជិតអស់រយៈពេលប្រាំពីរថ្ងៃ ត្រូវបានបង្ហាញ។ នៅក្នុង ជនគណនា ជំពូក 8 ការសម្អាតពួកលេវី ត្រូវបានបង្ហាញ។ នៅក្នុង 2 របាក្សត្រ បព្វជិត «81» នាក់ បានប្រឆាំងនឹងស្តេច អ៊ូស៊ីយ៉ា ហើយអត្ថបទនោះបានរួមចំណែកដោយផ្ទាល់ដល់ការបង្កើតសារនៃការបោះត្រារបស់មនុស្សមួយសែនសែសិបបួនពាន់នាក់។

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Nanging nalika dhèwèké wis dadi kuwat, atiné banjur kaunggak nganti ndadèkaké karusakané dhéwé; awit dhèwèké nerak marang Pangéran Allahé, lan mlebu ing Padalemané Pangéran kanggo ngobong menyan ing mesbèh dupa. Imam Azarya banjur mlebu nyusul dhèwèké, lan bebarengan karo dhèwèké ana wolung puluh imam kagungané Pangéran, wong-wong kang kendel lan gagah prakosa. Wong-wong mau padha nglawan Sang Prabu Uzia, lan matur marang dhèwèké: “Dhuh Uzia, dudu wewenangmu kanggo ngobong menyan marang Pangéran, nanging iku kagungané para imam, para putrané Harun, kang wis kasucekaké kanggo ngobong menyan. Metua saka papan suci, awit kowé wis nerak; lan prakara iki ora bakal dadi pakurmatan tumrapmu saka Pangéran Allah.”

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Kemudian murka meliputi Uzia, dan di tangannya ada sebuah pedupaan untuk membakar ukupan; dan sementara ia murka terhadap para imam, kusta pun timbul pada dahinya di hadapan para imam di dalam rumah TUHAN, di sebelah mezbah ukupan. Lalu Azarya, imam kepala, dan semua imam memandang dia, dan sesungguhnya, ia kena kusta pada dahinya; maka mereka segera mengusir dia dari sana; bahkan ia sendiri pun bergegas keluar, karena TUHAN telah menghajarnya. Raja Uzia menderita kusta sampai hari kematiannya, dan tinggal di sebuah rumah yang terasing, karena ia seorang yang berpenyakit kusta; sebab ia telah dikucilkan dari rumah TUHAN. Dan Yotam, anaknya, mengepalai istana raja dan menghakimi rakyat negeri itu. 2 Tawarikh 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

ប៉ែតសិបមួយ ជានិមិត្តសញ្ញា ត្រូវបានភ្ជាប់នឹងពួកបូជាចារ្យដែលបានប្រឆាំងនឹងកិច្ចខិតខំរបស់អូស៊ីយ៉ា ក្នុងការថ្វាយយញ្ញបូជានៅក្នុងទីបរិសុទ្ធ។ រចនាសម្ព័ន្ធព្យាការីនៃអត្ថបទស្តីពីអូស៊ីយ៉ា ស្របគ្នានឹងរចនាសម្ព័ន្ធព្យាការីនៃ ដានីយ៉ែល ១១ ខ ១១ និង ១២។ អត្ថបទទាំងពីរនេះ សម្គាល់ស្តេចខាងត្បូងមួយរូប ដែលចិត្តរបស់គាត់ត្រូវបានលើកខ្ពស់ឡើងដោយសារជ័យជម្នះខាងយោធា ជាពិសេសជ័យជម្នះថ្មីៗលើស្តេចខាងជើង។ នៅពេលខទី ១១ នៃ ដានីយ៉ែល ១១ បានសម្រេចដោយព្ទូលេមី នៅសមរភូមិរ៉ាហ្វៀ គាត់ដូចជាអូស៊ីយ៉ាដែរ បានព្យាយាមថ្វាយយញ្ញបូជានៅក្នុងទីបរិសុទ្ធនៅក្រុងយេរូសាឡិម ប៉ុន្តែត្រូវបានពួកបូជាចារ្យទប់ទល់។ បន្ទាត់លើបន្ទាត់ សាក្សីទាំងពីរនេះសម្គាល់សង្គ្រាមអ៊ុយក្រែនដែលជិតនឹងបញ្ចប់។

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Сэдэл эрмэлзлийн эрин номын наян нэгдүгээр бүлэг нь Матай 28-д тулгуурласан бөгөөд Христ Тэнгэрийн Тэргүүн Тахилчаар Өөрийн ажлыг эхлэхээр дээш одож буйг тодорхойлдог.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Kha ziah kan sa tawhte zingah a ber chu hetiang hi a ni: kan nei a, chutiang tak hi a ni a, vanah ropuina Lalṭhutthlenga ding lamah ṭhut a ni. Hebrews 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Nomoro “81” ezali elembo ya banganga-nzambe, mpe mikapo 26, 27, 28; eteni ya misato ya molɔngɔ ya misato na Matai esangani mpe ekómi 81. Eteni ya mibale esangani mpe ekómi 49, mpe eteni ya liboso ezali 23. Ntuku mwambe na moko ezali komonisa banganga-nzambe 80 mpe Nganga-Nzambe Monene moko na litatoli ya Uzia. Na etando oyo, banganga-nzambe 80 bazali bato, mpe Nganga-Nzambe Monene azali ya Bonzambe. 81 ezali komonisa lisangani ya Bonzambe na bomoto. Motango moko kati na motango ntuku mwambe na moko ezali komonisa Bonzambe.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

លេខមួយក្នុងលេខដប់មួយ តំណាងឲ្យមនុស្សជាតិ ហើយក៏តំណាងឲ្យទេវភាពផងដែរ។ លេខមួយក្នុងលេខម្ភៃមួយ តំណាងឲ្យទេវភាព ហើយលេខម្ភៃ តំណាងឲ្យមនុស្សជាតិ។ ការរួមបញ្ចូលគ្នារវាងលេខពីរ និងលេខមួយ អាចឃើញបាននៅក្នុងពួកសិស្សលើផ្លូវទៅកាន់អេម៉ៅស។

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Kombo ya vatatu na mmoja ni ubinadamu na Uungu kama vinavyowakilishwa na tanuru ya moto ya Shadraka, Meshaki na Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Kombinasi empat dan satu itu menunjukkan bahawa perpaduan Ketuhanan dengan kemanusiaan disempurnakan pada generasi keempat.

The five and one combination identifies the five virgins waiting for the bridegroom.

Kombinasi lima dan satu itu menandakan lima dara yang sedang menantikan mempelai laki-laki.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Menyinye ne-nye ku gyina hɔ ma onipa ne ne abusuabɔ a ɔwɔ ma da a ɛto so nson Homeda no, a Ɔsoro Nyame ne ne Wura. Nɔma “nsia” yɛ onipa ho sɛnkyerɛnne, na nea ɛyɛ baako no ne Kristo.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Kombinasi tujuh dan satu melambangkan peralihan gereja ketujuh, yaitu Laodikia, ke dalam pengalaman Filadelfia.

81 is a symbol of the priests and their relation to the high priest.

81 ke sesupo sa baprista le kamano ya bona le Moprista yo Mogolo.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Kombinasi sembilan dan satu menandakan penggenapan. Kehamilan berlangsung sembilan bulan. Terdapat 9 generasi yang menuju kepada Nuh, dan sembilan generasi sesudah itu yang membawa kepada perjanjian. Yesus menyerahkan nyawa-Nya pada jam kesembilan. Kombinasi sembilan dan satu itu menandakan penyempurnaan pekerjaan pemeteraian umat-Nya.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

এই প্রসঙ্গে, এক হলো মানবতা ও ঈশ্বরত্বের সমন্বয়; দুই নম্বর হলো ঐশী শিক্ষক, যিনি মানবতাকে শিক্ষা দেন। তিন নম্বর হলো তিন স্বর্গদূতের বার্তা, যা সেই বার্তাই যা তারা দুই নম্বরে শিক্ষা পায়। চার নম্বর চতুর্থ প্রজন্মকে শনাক্ত করে, এইভাবে সেই ভাববাণীমূলক ইতিহাসকে চিহ্নিত করে যখন পাঁচ জ্ঞানী কুমারী প্রকাশিত হয়, এবং ষষ্ঠ সৃষ্টিদিবস দ্বারা প্রতিভূরূপে পুনঃসৃষ্ট হয়। তারপর সপ্তম ধাপ ফিলাডেলফিয়ায় উত্তরণ এবং সাতের অন্তর্ভুক্ত আটের রহস্যকে চিহ্নিত করে। সেই সময়ে চুক্তি সম্পন্ন হয় এবং “81”-এর যাজকত্বকে উত্থিত করা হয়, যাতে নয় সংখ্যার দ্বারা প্রতিভূরূপে নির্দেশিত কাজ সমাপ্ত করা যায়। প্রতিটি ধাপে এক নম্বর হলো যিহূদা গোত্রের সিংহ, যিনি পালমোনিও, আশ্চর্য সংখ্যাকার। 81 যাজকদের একটি প্রতীক। পালমোনি সমস্ত সংখ্যা সৃষ্টি করেছেন।

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

លេខដប់មួយតំណាងឲ្យពាក់កណ្តាលនៃលេខម្ភៃពីរ ហើយទាំងពីរនេះសុទ្ធតែតំណាងឲ្យការរួមបញ្ចូលគ្នារវាងទេវភាព និងមនុស្សជាតិ។ នៅក្នុងអត្ថបទមួយថ្មីៗនេះ ខ្ញុំបានបញ្ចូលសេចក្តីថ្លែងការណ៍ពីរដែលពាក់ព័ន្ធនឹងការចាប់ផ្តើម និងការបញ្ចប់។

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Mabitla a ntlha bo ne jwa supa gore fa Ellen White a ne a bona diponatshegelo tsa gagwe tsa ntlha tsa sehalalelo, o ne a bontshiwa gore taelo ya Sabata e ne e phadima go feta ditaelo tse dingwe. Gape o ne a bontshiwa gore mo metlheng ya bofelo “thuto ya go tsalwa mo nameng” e ne e aparetswe ke phatsimo e e bonolo. Sabata e ne e le lesedi kwa tshimologong le le neng la tshwantsha thuto ya go tsalwa mo nameng kwa bokhutlong. Kopano ya Bomodimo le botho ke thuto ya go tsalwa mo nameng, gonne ke thuto ya ga Keresete a ikapesa nama ya botho, mme ka jalo a baya sekao sa gore Bomodimo jo bo kopaneng le botho ga bo leofe.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Leshome le leshome le nngwe di lekana mashome a mabedi a metso e mebedi, mme palo ya leshome le nngwe e qala o mongwe le o mongwe wa mela e leshome le metso e mmedi ya kgolagano ya dikgaolo, mme e mongwe le e mongwe e felela ka mashome a mabedi a metso e mebedi. Dikgaolo tsa leshome le nngwe le ditemana tsa leshome le nngwe ka hare ho Mangolo di emela matshwao a tsela a ba dikete tse lekgolo le mashome a mane a metso e mene.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Nkhondo ya ku Ukraine inayamba mu 2014, ndipo ndiyo mzere wakunja wa nthawi yosindikiza ya anthu zikwi zana limodzi ndi makumi anayi ndi zinayi.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Maka raja negeri selatan akan digerakkan oleh amarah, lalu ia akan maju berperang melawan dia, yakni melawan raja negeri utara; dan ia akan mengerahkan suatu pasukan yang besar, tetapi pasukan itu akan diserahkan ke dalam tangannya. Daniel 11:11.

## July 18, 2020

18 ga Phupu, 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Ho nyahama ha ntlha ea pele e ne e le tieho ea Jesu ho ea tsosa Lazaro, mohlolo o moholo ka ho fetisisa le tiiso ea Molimo. Jesu o ile a leta matsatsi a mane pele a tsosa Lazaro. Temana e ho Johanne e supa oa ho qetela har’a mehlolo e supileng e khetholloang ka ho toba Kosepeleng ea Johanne. Oa pele e ne e le ho fetola metsi veine. Ho na le leseli le lengata ha ho nahanoa ka mehlolo e supileng e fihlang sehlohlolong ka Johanne 11:11, ’me baruti bohle ba thuto ea bolumeli ba lumellana hore ho Johanne ho na le mehlolo e supileng feela, ho ipapisitsoe le hore mehlolo eo e khetholloa ka ho toba. Ka lebaka lena, ha ba kenyeletse tsoho ea Kreste e le pontšo ea borobeli, empa e ne e le mohlolo, ’me tsoho ea Hae ke pontšo ea selekane; ka hona, tsoho bukeng ea Johanne ke mohlolo oa borobeli, e leng oa ba supileng, hobane o mong le o mong oa mehlolo e supileng e fetileng o ile oa phethahatsoa ka matla a tsoho ea Hae.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Ia telah mengatakan hal-hal ini; dan sesudah itu Ia berkata kepada mereka, Lazarus, sahabat kita, sedang tidur; tetapi Aku pergi, supaya Aku membangunkan dia dari tidurnya. Yohanes 11:11.

## July, 2023

Julai, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Ka Phra Ïaiong ha u bnai Naiwieng 2023, ka sur ha ri khlaw ka la sdang ban pyrta ia ka khubor kaba don ia U Mynsiem ka jingim.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Mi simbo nogut tri de haf, Spirit bilong laip i kam long God i go insait long tupela, na tupela i sanap antap long lek bilong tupela; na bikpela pret i pundaun long ol husat i lukim tupela. KTHU 11:11

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Johane i belekela matsatsi a robeli pele ga molao wa Sontaga, gonne ke kwa molaong wa Sontaga rraagwe, Sekarea, a buang gone. Leina la Johane le fetolwa go tswa mo go Sekarea go ya go Johane kwa molaong wa Sontaga, fa phetogo ya leina la gagwe e supa kamano ya kgolagano. Tswalo eo e tshwantsha tsogo ya ba ba bolailweng mo mebileng ka Phukwi 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Ka re re go lona, mo go ba ba tsaletsweng ke basadi ga go ise go tlhage yo mogolo go feta Johane Mokolobetsi; le fa go ntse jalo, yo mmotlana mo bogosing jwa legodimo o mogolo go mo feta. Mathaio 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Isaya o supa kgobokanyo ya bobedi e e neng ya diragadiwa ka 1849. Kgobokanyo ya bobedi e simolotse ka Phukwi 2023, mme e khutla fa batho ba Modimo ba kanngwa sekano.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> “Pada hari itu akan terjadi, bahwa Tuhan akan mengulurkan tangan-Nya sekali lagi, untuk kedua kalinya, guna memperoleh kembali sisa umat-Nya yang masih tertinggal, dari Asyur, dari Mesir, dari Patros, dari Kush, dari Elam, dari Sinear, dari Hamat, dan dari pulau-pulau di laut.” Yesaya 11:11.

## Just Before the Sunday law

Tepat Sebelum Undang-Undang Ahad

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yesu baru sahaja menyelesaikan kemasukan kemenangan itu, dengan demikian menandakan peralihan daripada Seruan Tengah Malam kepada undang-undang Ahad; Dia bersama dengan kedua belas murid-Nya, kerana mereka telah pun dipilih sebelum undang-undang Ahad.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Lai Jesu a si lut Jerusalem, leh biak inkhawmna in a lut a; a hmun zawng zawngte chu a vel ngial a en hnuah, zanlam a lo thlen ta avangin, mi pathum leh pahnihte nen Bethani panin a chhuak ta. Marka 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Apabila pemeteraian ke atas seratus empat puluh empat ribu itu disempurnakan, tepat sebelum undang-undang hari Ahad, penyatuan suami Keilahian dengan isteri kemanusiaan itu selesai, dan kedua-duanya untuk selama-lamanya menjadi satu, kerana pendamaian itu telah diselesaikan.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Leha ho le joalo, monna ha a eo ntle ho mosali, leha e le mosali ntle ho monna, Moreneng. 1 Bakorinthe 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Kelahiran mukjizat Sara, suatu kelahiran yang telah lama tertangguh sejak pemberontakan tahun 1863, terlaksana apabila perempuan dalam Wahyu dua belas melahirkan anak kembar. Anak yang pertama lahir pada Seruan Tengah Malam dan anak yang kedua pada undang-undang Ahad. Anak yang keluar kedua itu mempunyai benang merah tua, yang melambangkan tanda Rahab di Yerikho.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Бозоргарӣ ба воситаи имон Соро низ қувват ёфт, то насл пайдо кунад, ва ҳангоме ки аз синни зоидан гузашта буд, фарзанд зоид, зеро Ӯро, ки ваъда дода буд, амин шуморид. Ибриён 11:11.

## The Sunday law for Laodicea

Molao oa Sontaha bakeng sa Laodisea

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Jeremia menamakan penghakiman terhadap jemaat Masehi Advent Hari Ketujuh Laodikia.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ka hona, Morena o re: Bonang, ke tla ba tlisetsa bobe boo ba ke keng ba bo phonyoha; ’me leha ba ka nkhoeletsa, nke ke ka ba mamela. Jeremia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Hezekieli anakubaliana na hukumu ya Yeremia juu ya Waadventista.

> 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.

> Nkhua hi a caldron inih a ni dawn lo va, nangho pawh a chhunga awm sa ei atangin in ni lo vang; mahse Israel ramri-ah ka rorêl ang che u. Ezekiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Go fetoga ga Iseraele wa bogologolo go tloga go beng batho ba kgolagano ya Modimo go akaretsa gore Modimo a tsose batho ba pele ba kgolagano lefufa ka se ba neng ba se latlhile. Se se boelediwa mo go Adventisme ka nako ya molao wa Tshipi.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Ke re gona, A ba kile ba kgotšwa gore ba we? A go se ke gwa ba bjalo; eupša go e na le moo, ka go wa ga bona phološo e tlile go Ditšhaba, gore ba ba tsoše lehufa. Baroma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Ua‑Adventism, u thiah ha ka kam u William Miller, kaba ki kyntait, hynrei ka dang dei hi ka jingïaid lynti kaba la tei ïa ka templ; hynrei kumba long bad u Solomon, uba la tei ruh ïa ka templ, ki la pynkheiñ ïa ka jutang bad yn shim noh ïa ka hima na ki, bad yn ai sha ki briew kiba yn peit yn khmih ïa ka jingïew soh u Blei katkum ba U bthah.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Kerana itu TUHAN berfirman kepada Salomo, “Oleh sebab engkau telah berbuat demikian dan tidak berpegang pada perjanjian-Ku serta ketetapan-ketetapan-Ku yang telah Kuperintahkan kepadamu, sesungguhnya Aku akan mengoyakkan kerajaan itu daripadamu dan akan memberikannya kepada hambamu.” 1 Raja-raja 11:11.

## The Sunday law for Philadelphia

Molao wa Sontaga wa Filadelfia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Pada waktu undang-undang hari Minggu, gereja yang menang ditempatkan ke negerinya sendiri, menurut para nabi, dan negeri itu adalah negeri yang berlimpah dengan pekabaran hujan akhir. Yerikho dibangun kembali pada tahun 1863, dan pada waktu undang-undang hari Minggu Yerikho runtuh.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Tetapi negeri yang kamu masuki untuk memilikinya itu ialah negeri yang berbukit-bukit dan berlembah-lembah, yang mendapat air minum dari hujan langit. Ulangan 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Muti ndi ufumu, ndipo mpingo wopambana ukuyimira ufumu wa ulemerero wa Khristu. Ufumu umenewo wa mpingo wopambana umayamba pa lamulo la Sabata, pamene mpingo Wake ukukwezedwa ndi kutukulidwa pamwamba pa mapiri onse ndi zitunda zonse.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Ka go segofatso ya ba ba siameng motse o a godisiwa; mme o a phutlhama ka molomo wa baikepi. Diane 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Pada jam yang kesembilan malaikat datang kepada Cornelious dan memerintahkannya untuk menyuruh memanggil Petrus, dengan demikian menandai saat Injil pergi kepada bangsa-bangsa lain pada hukum hari Minggu. Ketika Petrus diperintahkan oleh Allah untuk pergi, hal itu terjadi dalam konteks suatu penglihatan tentang memakan binatang-binatang haram. Hal ini digenapi pada hukum hari Minggu. Jam yang kesembilan selaras dengan jam yang kesembilan, ketika Kristus mati. Jam yang kesembilan melambangkan akhir dari suatu periode yang dimulai pada jam yang ketiga, ketika Yesus disalibkan, lalu mati enam jam kemudian. Itu adalah periode yang sama pada Petrus yang berada di ruang atas pada jam yang ketiga, lalu di Bait Suci pada jam yang kesembilan. Satu jam yang kesembilan berakhir pada kematian Kristus; pada jam yang kesembilan berikutnya Petrus berada di Bait Suci memberitakan pekabaran Yoel. Kematian Kristus mengakhiri hubungan perjanjian dengan Israel, dan membuka pintu bagi bangsa-bangsa lain, yang dilambangkan oleh Cornelious.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Dan lihatlah, serta-merta ada tiga orang telah datang ke rumah tempat aku berada, yang diutus dari Kaisarea kepadaku. Kisah Para Rasul 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Mereka itu akan menjadi suatu kekejian bagimu; janganlah kamu makan dagingnya, tetapi bangkainya harus kamu anggap sebagai kekejian. Imamat 11:11.

We will continue this study in the next article.

दाकगिपिनि आर्टिकल ओनोइया बिबुं थिस स्टडि खौ जारिमिनि।

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Saya bermimpi bahawa Allah, dengan tangan yang tidak kelihatan, mengirimkan kepada saya sebuah peti kecil yang dibuat dengan sangat halus, kira-kira sepuluh inci panjangnya dan enam inci persegi, diperbuat daripada kayu eboni dan mutiara yang ditatah dengan indah. Pada peti itu tergantung sebuah kunci. Saya segera mengambil kunci itu lalu membuka peti tersebut; maka, dengan rasa takjub dan hairan, saya mendapati bahawa peti itu penuh dengan segala jenis dan ukuran permata, berlian, batu-batu berharga, serta syiling emas dan perak daripada setiap ukuran dan nilainya, tersusun dengan indah pada tempatnya masing-masing di dalam peti itu; dan dalam susunan demikian, semuanya memantulkan suatu cahaya dan kemuliaan yang hanya dapat disamakan dengan matahari. …”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Ami hlawngchhuak chu ka en a, nimahsela ka mitte chu hmuhna chuan a tirhthla a. Anni chu an hmasa ber ropuina aiin sawmhnih vel zualin an eng a. Kei chuan ngaihtuahna ka nei a, chutiang mi sualte khuan an theh darh a, lei-ah an chilh hnuah an ke hnuai hmangin vawn fai takin hnawih an ni ang tih ka ring. Chungkaw khawnthlak chhungah chuan mawi takin rem felin an dah vek a, pakhat tin chu a hmun tawkah a awm vek, a chhungah an theh luttu pa chu harsa taka a tihna engmah hmuh theih lovin. Hlimna avang chauhin ka au chhuak a, chu auhna chuan min hmusitthar ta a.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “ဤသခင်၏ကြွလာခြင်းကို သင်တို့သည် အလွန်ဝေးကွာသည့် အချိန်တစ်ခုသို့ ရွှေ့ထားကြသည်။ နောက်မိုးသည် ညသန်းခေါင်အော်ဟစ်သံကဲ့သို့ [ရုတ်တရက်] လာမည်ကိုလည်းကောင်း၊ အင်အားအားဖြင့် ဆယ်ဆတိုး၍ လာမည်ကိုလည်းကောင်း ကျွန်ုပ်မြင်ရသည်။” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Ngazo zonke izindaba zokuhlakanipha nokuqonda inkosi eyayibabuza ngazo, yabafumana bengcono ngokuphindwe kayishumi kunabo bonke abathakathi nababikezeli bezinkanyezi ababekulo lonke umbuso wayo. Daniyeli 1:18–20.

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