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

Buku Ya Yoeli na Kereke Ya Laodikia Ya Sabatha Ya Letsatsi La Bosupa - Nomoro Ya Bohlano

How Long? The Fifth Seal

Хэр удаан бэ? Тав дахь лац

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Nengva “tyaahi a mwi a taupi” kaape di, a mar “tɔɔm” ie “jagri.” Mpaãri ta yi ma a mwi la a taupi la kaape la yɛ ka nɛŋa, la yɛ mʋʋra ka nɛ sɛŋmantaɔm suŋɔr la, ka kɩa ti na n biɛri yi mɩaŋ la yɛ mɩaŋ, nɩ la yɛ buraŋri la ni mɛngmɛŋri la mpaãri. Pɛrihiri ta yi ka yɛ ta pɛrihiri ni mpaãri la yɛ kaapaŋa 9/11 la, nɛŋa ka profetik kyɛrihiri la gɔri, “mɛrii ma?” ka profetik jɔri la yɛ, “hali Sunday law la.” Tyaahi la “mɛrii ma” saŋgri la kɔhiri ta na kɔ yeliri la ti Revelation pʋhʋ la.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Uwa wakati akolhabula muhuri wa chitanu, nikalola pasi pa altare miyo ya awo akomiwe kwa sababu ya Neno la Mulungu, na kwa sababu ya ushuhuda uwashikile: Nao wakalila kwa sauti nkulu, wakatiji, Hata lini, ee Bwana, mtakatifu na wa kweli, hukhukumu na kulipiza kisasi cha dami yetu juu ya awo wakwikala pa isi?

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Lalu jubah putih diberikan kepada setiap seorang daripada mereka; dan dikatakan kepada mereka, supaya mereka berehat lagi seketika waktu, sehingga hamba-hamba sepelayanan mereka dan saudara-saudara mereka juga, yang akan dibunuh seperti mereka telah dibunuh, digenapkan. Wahyu 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Inspiration me bieŋ nɔɔr la ŋmɛ shɛlɛ “walaŋ” la, ni “ŋɔɔma ni baa ku’ɔ” la boi, la pɔg nɛɛ nyɛr la, ka papacy mɔɔrba kpaalɛba bɔɔg a yiɛl la gaa kpɛŋ. Nɔɔr la yiŋi Sunday law la ni, ka la zug, Sister White bo Revelation chapter eighteen la sɛnni la nyɛ papacy mɔɔrba kpɛŋ a yiɛl la pɛrɛg. “Kɔlɩ” ayiɛ la be first five verses la ni; kɔlɩ dɛŋ la boi 9/11, ka kɔlɩ ayiɛ la boi niriba la pɔg Babylon la ni Sunday law la ni. Sister White bo “walaŋ” la yɛl, ni be fifth seal la ni, la ni first five verses of Revelation eighteen la, ni kɛ ka 9/11 ta Sunday law la yɛl bɔɔg. Bieŋ la da be separation la ni ka sealing God’s people la ni, la ka be papacy la bu’udɔɔg la ni, a mɔɔrba ni ku’ɔ mɔɔrba la zug, past history la ni ka Sunday law crisis la ni mɔɔrba ni bo second group of papal martyrs la pɛŋ.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Apabila meterai yang kelima dibuka, Yohanes sang Pewahyu dalam penglihatan melihat di bawah mezbah kumpulan mereka yang telah dibunuh kerana Firman Allah dan kesaksian Yesus Kristus. Selepas ini datanglah adegan-adegan yang dihuraikan dalam Wahyu fasal lapan belas, apabila mereka yang setia dan benar dipanggil keluar dari Babel. [Wahyu 18:1–5, dipetik.]” Manuscript Releases, jilid 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Dalam petikan yang lain, di mana dia mengenal pasti para syuhada meterai kelima dan kumpulan syuhada yang akan datang serta yang kedua, yang terbentuk dalam krisis undang-undang Ahad, dia menyatakan bahawa adegan-adegan itu “akan berada dalam suatu jangka waktu pada masa hadapan.” Kedua-dua suara dalam Wahyu lapan belas melambangkan “jangka waktu pada masa hadapan” itu. Suara pertama pada permulaan, pada 9/11, dan suara kedua pada undang-undang Ahad.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Adha varna-tekad paangaa lemtaa, nungaathan maikhaal makhada Tengbanugi waheigi maramda amasung makhoina thammatuna pairiba sakhi adugi maramda hatkhreiba-singgi thawaishingsing adu eina u-i; aduga makhoina khwangna khara khougatuna hairak-i, Ebungo, Nang ningthina amasung achumba oiba, nangna malemda leiringeising aduda eigi eesing adugi maramda kari phaoba waangna nyaaya toude amasung soidana phattaba adu louribano? Aduga makhoi khudingmakta angouba phaneksing pibikhi [Makhoi sengna amasung hingna oiba oire haibasi khudongchaba pirammi]; aduga makhoida hairammi, makhoina khudakta matam khara amuk thonghan-gadabani, makhoigi thoujal toubasing amasung unao-sing, makhoina makhoida toukhiba gumnamakta hat-gadaba-sing adu mapung phana pumnamak loiba phaoba’ [Revelation 6:9–11]. Masi John-da utpiriba mityengsing adu athoubada oiraba natte, adubu matam ama da houjikki matungda oiduna lak-gadaba aduni.”

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Buka ea Tšenolo 8:1–4 e qotsitsoe.” Manuscript Releases, volume 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Sister White mengaitkan penggenapan pembentukan kumpulan kedua para martir itu pada masa depan, dan dalam petikan yang lain ia memetik Wahyu 18:1–5, yang mengenal pasti satu suara dalam tiga ayat yang pertama dan satu lagi suara dalam ayat empat dan lima. Suara yang pertama menandakan 9/11 ketika bangunan-bangunan besar di New York runtuh, dan suara yang kedua ialah undang-undang Ahad apabila kawanan Tuhan yang lain dipanggil keluar dari Babilon. Dalam petikan yang kedua itu ia merujuk kepada Wahyu pasal lapan dan empat ayat yang pertama, yang mengenal pasti pembukaan meterai yang ketujuh, apabila bara api dari atas mezbah dicampakkan ke bumi, yang selaras dengan Pentakosta, ketika api turun dari syurga dan menerangi para murid, sebagaimana kedua belas batu Elia diterangi dan sebagaimana dilambangkan oleh lidah-lidah api di atas para murid.

## How Long? Zechariah & John

Leng kabae? Sekariah le Johannes

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Berapa lamakah” merupakan suatu lambang kenabian bagi jangka waktu dari 9/11 hingga undang-undang hari Minggu, yang telah dilambangkan dalam kisah Gunung Karmel, sejarah kaum Millerit dari 1840 hingga 1844, sejarah Musa dari tulah kedelapan hingga tulah kesepuluh, kesaksian para martir dari meterai kelima, dan dalam Zakharia diajukan pertanyaan “berapa lamakah” sampai Allah berbelaskasihan kepada Yerusalem yang telah berada di Babel selama tujuh puluh tahun.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Lalu malaikat TUHAN menjawab dan berkata: Ya TUHAN semesta alam, berapa lama lagi Engkau tidak akan berbelas kasihan kepada Yerusalem dan kepada kota-kota Yehuda, yang terhadapnya Engkau telah murka selama tujuh puluh tahun ini?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Morena a araba lengeloi le neng le bua le ’na ka mantsoe a molemo le ka mantsoe a tšelisang.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Malaikat yang berfirman dengan aku itu berkata kepadaku, “Berserulah, katakanlah: Beginilah firman TUHAN semesta alam: Aku cemburu untuk Yerusalem dan untuk Sion dengan kecemburuan yang besar. Dan Aku sangat murka terhadap bangsa-bangsa yang hidup dengan tenteram; sebab Aku hanya murka sedikit, tetapi mereka menambah-nambahkan kesengsaraan itu. Sebab itu beginilah firman TUHAN: Aku telah kembali kepada Yerusalem dengan belas kasihan; rumah-Ku akan didirikan di dalamnya, demikianlah firman TUHAN semesta alam, dan tali pengukur akan direntangkan atas Yerusalem. Berserulah pula, katakanlah: Beginilah firman TUHAN semesta alam: Kota-kota-Ku akan melimpah lagi oleh kemakmuran; TUHAN akan menghibur Sion lagi, dan akan memilih Yerusalem lagi.” Zakharia 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Kakgari White ka guṣi iya na Zechariah “saḷe gu aniri” (saḷe e maḍe) ane gu literal ancient Israel literal Babylon-o naea gu waureta keḍe, gu saḷe dubu e maḍe ana gu ṭiaṭe moḍte, 538 sundi 1798 dangi, spiritual Israel (Christians) spiritual Babylon (Roman Catholicism)-o naea gu waureta keḍe ane iya na guṣi.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Gereja Allah di bumi benar-benar berada dalam tawanan selama tempoh panjang penganiayaan yang tidak berbelas kasihan ini, sebagaimana juga bani Israel ditahan dalam tawanan di Babel sepanjang tempoh pembuangan.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Pada tahun 1798, pada akhir seribu dua ratus enam puluh tahun, tibalah yang pertama dari tiga pekabaran yang dilambangkan sebagai malaikat-malaikat dalam Wahyu pasal empat belas. Yang kedua tiba pada 19 April 1844 dan yang ketiga pada 22 Oktober 1844. Sejarah yang dilambangkan oleh pertanyaan, “berapa lama,” berlangsung dari 9/11 sampai kepada undang-undang hari Minggu, dan kurun waktu itu ditipologikan pada permulaan Adventisme dalam gerakan Millerit dari 11 Agustus 1840 sampai 22 Oktober 1844. Kurun waktu itu dilukiskan secara simbolis oleh Yohanes sang Pewahyu dalam pasal sepuluh ketika Yohanes memakan kitab kecil yang manis di mulutnya, tetapi menjadi pahit di perutnya.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Na suara niliosikia kutoka mbinguni ikasema nami tena, ikisema, Enenda ukakitwae kile kitabu kidogo kilicho wazi mkononi mwa yule malaika asimamaye juu ya bahari na juu ya nchi. Nami nikamwendea yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Kitwae, ukile; nacho kitaufanya tumbo lako kuwa chungu, lakini kinywani mwako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara nilipokwisha kukila, tumbo langu likawa chungu.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Damǝn ye ne, Yǝn meččäw bähwala läǧäf fit, läbzuh ḥǝzbocč, läʾummatocč, läqwanqwaocčna längǝśtat dägm močär yǝgäbbahal. Räʾǝy 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Hisitori yi Yohana a nga kombisa yi fanekisiwa hi buku leyi dyiweke, hikuva ku dya a ku yimela vaMillerite loko va sungula ku twisisa rungula ni ntokoto wa vona eku twarisiseni ka rungula rero. Kutani, loko Yohana a byeriwa hi ku hatlisa endzhaku ka loko hisitori rero ri vekiwe erivaleni leswaku Yohana u fanele ku profeta nakambe, ku profeta loku ku kombisiwaka i hisitori ya 1840 ku fika eka 1844. Yohana u byeriwa leswaku hisitori ya vaMillerite ku suka hi 1840 ku ya eka 1844 yi tlhela yi vuyeleriwa eka hisitori ya makumu ya Adventism. Loko ntsena Yohana a byeriwa leswaku u fanele ku profeta nakambe, u tlhela a byeriwa leswaku a pima tempele.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Lalu aku diberi sebatang buluh seperti tongkat; dan malaikat itu berdiri sambil berkata, “Bangunlah, dan ukurlah Bait Allah, mezbah, dan mereka yang beribadah di dalamnya. Tetapi pelataran yang di luar Bait itu, tinggalkanlah dan jangan engkau ukur, karena itu telah diberikan kepada bangsa-bangsa lain; dan kota suci itu akan mereka injak-injak selama empat puluh dua bulan.” Wahyu 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Kazi iliyopewa Waadventista baada ya Oktoba 22, 1844 iliwakilishwa na Yohana kama kupima au kujenga hekalu, kwa kupatana na ahadi iliyowekwa katika Zekaria kwamba “kamba ya kupimia ingenyooshwa juu ya Yerusalemu” tena—kwa maana Bwana “ataichagua Yerusalemu” bado. Historia inayowakilishwa mwanzoni mwa Uadventista kwa mwendo wa Filadelfia wa Uadventista wa Milleri inarudiwa mwishoni mwa Uadventista kwa mwendo wa Filadelfia wa wale mia moja arobaini na nne elfu. Katika masikitiko makuu ya Oktoba 22, 1844, kipindi cha wakati, kinachowakilishwa kama “siku za sauti ya malaika wa saba,” kilianza.

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

> Tetapi pada zaman bunyi suara malaikat yang ketujuh, apabila ia mulai meniup, rahasia Allah akan digenapi, sebagaimana Ia telah menyatakannya kepada hamba-hamba-Nya, para nabi. Wahyu 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Molaetsa oo o ne o le monate ho Bamillerite ha boporofeta ba nako ba Boislamo ba bomalimabe ba bobedi bo ne bo phethahala hantle feela joalokaha Bamillerite ba ne ba boletse esale pele pele ho la 11 Phato, 1840. Molaetsa oo o ile oa fetoha bohloko ka mpeng nakong ea nyahamiso e kholo ea la 22 Mphalane, 1844. Hang ha Johanne a qeta ho bontša histori ea 1840 ho isa ho 1844, o tsebisoa hore o tshwanetse ho etsa sona seo hape (ho profeta). Eaba o bolelloa ho lekanya Jerusalema, ’me ha a etsa joalo o ikamahanya le boporofeta ba Zakaria ba hore Morena o khetha Jerusalema. Ho tloha ka la 22 Mphalane, 1844 ho ea pele, histori ea boporofeta e emeloa e le “matsatsi a lentsoe la lengeloi la bosupa.” “Matsatsi” a molaetsa (lentsoe) oa lengeloi la bosupa (bomalimabe ba boraro) a emela nako eo ka eona bomolimo ba Kreste bo neng bo tla kopanngoa ka ho sa feleng le botho ba bao e neng e tla ba ba likete tse lekholo le mashome a mane a metso e mene. Mosebetsi oo o ile oa liehisoa ke bofetoheli ba 1863, ’me ka 9/11 ho lla ha lengeloi la bosupa (bomalimabe ba boraro) ha qala hape ho lla.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Dalam sejarah suci, Tuhan memilih Yerusalem untuk menempatkan nama-Nya di sana, dan “nama”-Nya ialah tabiat-Nya. Yerusalem dan Sion dirujuk oleh Zakharia ketika ia menyatakan, “Aku cemburu untuk Yerusalem dan untuk Sion dengan kecemburuan yang besar,” dan sesudah itu dengan, “Tuhan akan lagi menghiburkan Sion, dan akan lagi memilih Yerusalem.” Sion dihiburkan apabila ia menerima Roh Kudus yang ialah “Penghibur.” Penghiburan oleh Roh Kudus bermula pada 9/11 selaras dengan Kristus menghembusi para murid selepas Dia turun daripada pertemuan dengan Bapa sesudah kebangkitan-Nya. Perwujudan Roh Kudus telah bertambah dengan sangat besar pada Hari Pentakosta. Musim itu bermula dengan persembahan buah sulung dibangkitkan, dan ia berakhir dengan persembahan buah sulung Pentakosta, apabila seluruh dunia kemudian mendengar berita itu.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

> Sag lagh hat, sag lagh hat da'n vee'nym, ta'n Jee eu. Loayrt shiu dy gherjagh rish Jerusalem, as eeagh huggey, dy vel e coggey er ny chooilley, dy vel e neu-chairys er ny leih: son t'ee er n'yannoo feddyn veih laue yn Chiarn daa-filley son ooilley e peccaghyn. Isaiah 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Avaŋahtam tɔlia kɛli-naani sεɛl maŋi ni “nɔŋgbini wo pɔɔrɛ.” Kɛni bɔrɔ Sunday law na nyɛ kɛ ba yeli baŋma la Pentecost ka first fruit offering ni, ni ba mɔrɛ Holy Spirit la kɔŋ-kɔŋ sɛŋa, anɛɛ disciples ba typified la Pentecost ni. Saa la sprinkling kɛni bɛgɛŋ 9/11 ni, kɛni Sunday law ni ka o di full outpouring. History la ni, first fruit offering 9/11 kɛ first fruit offering Sunday law ni, ni avaŋahtam tɔlia kɛli-naani sεɛl maŋi la, ka ba manɛ offering ni kɛ ba yeli baŋma la as an ensign, kɛ Sunday law la taa probation la close. History kaŋa la Revelation eighteen verse three siɛla tɛna, ni o announcing Babylon la fall; kaŋa la biblical symbol ni kɛ o represent ‘doubling.’

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Mangge nye mbasu emi, n namma angel ekedede esi heaven, enyenede odudu ukwak; mme isong ekedediere ke ubong esie. Onyụn̄ anam nkpọkidem ke ukara olu, ete, Babylon ukem ukem ada, ada, anamde obio obibi mme devil, ye ufọk-nkpa nke kpukpru spirit ọkpọsọ adịghị ọcha, ye ikpehe nke kpukpru unen adịghị ọcha ye ekemede. Koro kpukpru mbuobio mmọn̄ aṅwọn̄ wine nke ufụn̄ ukem ekemem esie; mme ndidem isong ema enam ukem ekemem esie, mme mme asua isong ema enyene ubọk n̄kpọ ke ukara nke idaha-uto esie. Revelation 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Sepanjang Kitab Suci, penggandaan frasa atau kata melambangkan penggenapan sempurna kejatuhan Babel pada hari-hari terakhir. Itulah tanda khas Alfa dan Omega, yang senantiasa menggambarkan akhir suatu perkara dengan permulaannya. Dua kejatuhan Babel digambarkan sebagai Nimrod dan Belsyazar. Nimrod adalah permulaan Babel, ketika Babel masih hanya Babel. Kejatuhan Nimrod melambangkan kejatuhan Belsyazar, dan pekabaran malaikat kedua serta malaikat dalam Wahyu delapan belas ialah bahwa kejatuhan Nimrod pada permulaan Babel melambangkan kejatuhan Belsyazar pada akhirnya, sebab Alfa dan Omega senantiasa menggambarkan akhir suatu perkara dengan permulaannya.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

रिमरङको धरहरा उहाँको पतनको प्रतीकका रूपमा ढालियो, र उहाँले ९/११ मा ट्विन टावर्सको पतनको प्रतिरूप प्रस्तुत गर्नुभयो। बेल्शाज्जरको पतन भित्तामा लेखिएको लेखाइ थियो, जसले बाइबलको भविष्यवाणीको पहिलो राज्यका रूपमा बाबेलको सत्तरी-वर्षीय शासनको अन्त्यलाई चिह्नित गर्‍यो, र यसरी यशैया तेइसको प्रतीकात्मक “सत्तरी वर्ष, एक राजाका दिनअनुसार” को अन्त्यमा संयुक्त राज्य अमेरिकाको पतनको प्रतिरूप बन्यो; उक्त अवधि १७९८ देखि आइतबारको व्यवस्थासम्मको संयुक्त राज्य अमेरिकाको इतिहासलाई प्रतिनिधित्व गर्दछ। बेल्शाज्जरको भित्तामा लेखिएको लेखाइले आइतबारको व्यवस्थामा कलीसिया र राज्यको विभाजनको पर्खाल ढल्ने समयलाई जनाउँछ; यही ठ्याक्कै त्यो बिन्दु हो जहाँ बाइबलको भविष्यवाणीको छैटौँ राज्य अन्त्य हुन्छ, जसरी बेल्शाज्जर त्यही रात मारिए। भित्तामा लेखिएको हस्तलेख त्यही लिखित व्यवस्था हो जसले संविधानभित्र कलीसिया र राज्यको विभाजनको पर्खाललाई उल्ट्याउँछ।

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

‘Histori’ yg diwakili mulai dari 9/11 sampai Undang-Undang Hari Minggu dan selepas itu hingga penutupan masa percubaan manusia serta tujuh malapetaka yang terakhir ialah tempoh sejarah yang dilambangkan dalam firman Tuhan melalui penggandaan frasa atau perkataan. Dalam tempoh itu Roh Kudus dicurahkan, bermula dengan suatu percikan dari 9/11 hingga Undang-Undang Hari Minggu dan selepas itu pencurahan sepenuhnya. Roh Kudus telah digambarkan oleh Kristus sebagai “Penghibur” yang, apabila Dia datang, akan menunjukkan segala sesuatu kepada umat Tuhan.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Али Утешитель, ки Рӯҳулқудс аст ва Падар Ӯро ба номи Ман хоҳад фиристод, Ӯ ҳамаи чизҳоро ба шумо таълим хоҳад дод ва ҳар он чиро, ки ба шумо гуфтаам, ба ёди шумо хоҳад овард. Юҳанно 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

ꞌMọ Okwukwe a na-ebuga nye puku otu narị na iri anọ na anọ site na “mmanụ ọlaedo ahụ,” nke bụkwa “mmiri ozuzo ahụ,” nke bụkwa “Onye Nkasi Obi ahụ.” Mgbe e gosipụtara Ya dịka “Onye Nkasi Obi ahụ,” ꞌMọ Okwukwe ahụ na-akọwapụta ngosipụta pụrụ iche nke ꞌMọ Okwukwe ahụ.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

’abantu ba Xikwembu minkarhi hinkwayo va ve ni Moya lowo Kwetsima loko va hetisile swilaveko swa evhangeli, kambe minkarhi ya mimbuyelo ya ntiyiso yo kwetsima, “tanihi hi malembe ya khale,” loko ku ri ni ku vonakisiwa ko hlawuleka ka Moya lowo Kwetsima eka nhlengeletano hinkwayo, Moya lowo Kwetsima u yimeleriwa tanihi Mupfuni. Xa nkoka swinene, nhlengeletano hinkwayo yi tlhela yi pfuxetiwa mianakanyo ya yona hi Mupfuni loko a “vuyisa swilo hinkwaswo eku tsundzukeni” ka yona. Leswi swi tiyisekisa leswaku vanhu lava katsekaka eku vonakisiweni koloko va ni ntokoto wa ntiyiso, hikuva Moya lowo Kwetsima u katseka eka mintirho ya mianakanyo ya vona, hikuva u kucetela maendlelo ya ku ehleketa loko a vuyisa “swilo hinkwaswo eku tsundzukeni ka n’wina.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ingatan manusia, bersama-sama dengan komponen lain seperti pertimbangan, kecerdasan, akal budi, dan hati nurani, membentuk sifat manusia yang lebih tinggi, yang oleh rasul Paulus disebut sebagai “pikiran.” Sifat yang lebih tinggi itu entah merupakan pikiran daging atau pikiran Kristus.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Hobane monahano oa nama ke bora khahlanong le Molimo; hobane ha o ikokobeletse molao oa Molimo, hape e le ka ’nete ha o khone. Baroma 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> “Sabab kim Rabbimizning fikrini bilibdiki, Unga ta’lim bersin? Ammo bizda Masihning fikri bordir.” 1 Korinfliklarga 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Sifat yang lebih rendah, atau daging, terdiri daripada sistem saraf, emosi, dan hormon yang berkaitan dengan pancaindera, yang merupakan “lorong-lorong jiwa.” Sifat yang lebih tinggi direka untuk memerintah atas sifat yang lebih rendah, dan oleh itu digambarkan sebagai benteng; dan benteng itu sentiasa diserang oleh pancaindera (sifat yang lebih rendah), dan serangan-serangan itu dilakukan terhadap benteng melalui lorong-lorong yang menuju masuk ke dalam benteng. Di dalam benteng sifat yang lebih tinggi itu terdapat suatu pusat pemerintahan, atau apa yang Sister White sebut sebagai kota benteng. Kota benteng itu ialah Tempat Mahakudus dalam tempat kudus, yang dibahagikan kepada dua bahagian asas. Pelataran ialah daging, atau sifat yang lebih rendah, dan untuk masuk ke dalam pelataran atau juga untuk memindahkan darah ke dalam Tempat Kudus memerlukan seseorang melalui suatu tirai atau tabir. Pelataran itu diapit oleh tabir-tabir.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> 'Ka tsela e ntšha le e phelang, eo a re halalelitseng eona, ka lesira, ke ho re, nama ea hae.' Baheberu 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Ka sengkhong jong ka jaka kyntang la bynta ha ki ar bynta; ka phyllaw bad ka jaka kyntang. Ka jaka kyntang ruh ka long ha ki ar bynta kumba long ka jinglong ba kham shalor. Ka jinglong ba kham shalor ka ïaphiah pat sha ki ar bynta. Kawei na kine ki bynta la pyni kum ka jaka bakhuid bad kawei pat kum ka Jaka Khyndewtam. Ka jaka bakhuid ka pynpaw ïa ki jingtrei jong ka jingmut kiba donkam ïa u briew ban lah ban treikam, hynrei ka Jaka Khyndewtam ka long ka bynta ha kaba U Blei bad u briew ki ïakynduh. Ka Jaka Khyndewtam ka long ka kamra shongthait jong U Blei, bad kito kiba la kylla mynsiem la pynshong lang ha ki jaka bneng ryngkat bad U Khrist.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Serta telah membangkitkan kita bersama-sama, dan mendudukkan kita bersama-sama di tempat-tempat surgawi dalam Kristus Yesus. Efesus 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Ayat itu diambil daripada suatu petikan yang beberapa ayat sebelumnya, namun sama sekali masih dalam aliran pemikiran yang sama, memperlihatkan Yesus duduk di tempat-tempat surgawi, sebagaimana umat-Nya juga.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Yene ye wɔtaa no wɔ Kristo mu, bere a ɔnyanee no fii awufo mu, na ɔde no tenaa ne nsa nifa so wɔ soro mmeae no mu. Efesofo 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristo eng batho ba Hae ba dutse mmogo mo Felong ga Boitshepo jo bo Fetekileng. Kristo o tsositswe mo baswing, mme morago a nna fa fatshe mo mafelong a legodimo, mme batho ba Hae ba tsoseditswe godimo ba bo ba dutsiswe mo phaposing ya bogosi ya Felo ga Boitshepo jo bo Fetekileng. Paulo o supa gore bao ba tsositsweng mo temaneng ya borataro ba tsositswe mo sebeng mo temaneng e e fetileng.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Le ge re sa shwe mo dibeng, o re phedisitse mmogo le Keresete, (ka kgaugelo le bolokilwe) mme o re tsositse mmogo, a ba a re dulisitse mmogo mo mafelong a legodimo mo go Keresete Jesu. Baebele 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Kgenweko ka tshwanelo ga temana e e tswang mo go Baefeso ke basupi ba babedi ba Tshenolo kgaolo ya bolesome le bongwe, ba ba tsosiwang, mme morago ga moo ba tseelwa kwa legodimong jaaka sekao—mme gape gore ba nne mo mafelong a selegodimo. Mo Felong ga Boitshepo jo Bogolo, basupi ba babedi ba emetse botho mo teng ga bolengteng jwa Modimo ka boene, mme tshiamo ya bone ya go nna ba dutse foo ke letshwao le mongwe le mongwe wa bone a nang le lone. Letshwao leo ke sekano sa Modimo, mme sekano sa Modimo se emela gore motho o setse a fetogile sengwefela le bomodimo, mme sekano seo se emelwa ke ntlha ya gore Mogomotsi, yo e leng Mowa o o Boitshepo, o agile mo Felong ga Boitshepo jo Bogolo jwa tlholego ya ‘bone’ e e kwa godimo. Felo ga Boitshepo jo Bogolo ke phaposi ya bogosi ya Modimo kwa bomodimo le botho di kopantsweng gone, mme e emela tempele ya motho e tlholego ya yone e e kwa godimo e akaretsang Felo ga Boitshepo jo Bogolo kwa bomodimo le botho di ntseng gone mmogo.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Ku chhungkua a “Thlamuantu” buatsaih hi sangsari leh sangli sawmli pali tihte nemnghehna a ni a, chumi hunah chuan chhandamna chanchin kalphung ah danglamna a lo thleng a; a chhan chu, chumi hunah chuan kohhran chu kohhran indona lam atangin kohhran hnehna lamah a inthleng ta a ni. Chumi hunah chuan, a chu sangsari leh sangli sawmli pali tihte Laodikea hrilhfiahna atangin sangsari leh sangli sawmli pali tihte Philadelphia hrilhfiahna lamah a inthleng a ni. Chumi hunah chuan, kohhran sarihna thil tawn chin atangin kohhran parukna thil tawn chin lamah a inthleng a; kohhran parukna chu Millerite-ho an ni. Philadelphia kohhran parukna hriatna profeta lam pakhat chu, Millerite hrilhfiahna hmanga a famkim anga, chu chu kohhran a ni ngai lo va. A lo ni tawh zawng chu hrilhfiahna mai a ni a, 1856 thlengin White nupa pahnihte chuan chu hrilhfiahna chu Laodikea anga an sawi hial a ni. Kum sari hnuah chuan, kohhran dan anga din chu a lo piang ta a ni.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Phetošo ya phološo ka molao wa Lamorena e be e swantšhitšwe ka phetošo ya phološo ka Pentekoste yeo e ilego ya swaya go thongwa ga Kriste bjalo ka Moperisita yo Mogolo.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> “Ku ṋuh ka Pentecostal ka la long ka dei ka jingïathuh na bneng ba la pyndep ïa ka jingpynsdangkam jong U Nongpynim. Katkum ka jingïakular jong U, U la phah ïa U Mynsiem Bakhuid na bneng sha ki nongbud jong U kum ka dak ba U, kum u lyngdoh bad u syiem, U la ïohpdiang ïa ka bor baroh ha bneng bad ha ka pyrthei, bad ba U dei U Bakhreh halor ki briew jong U.” *Acts of the Apostles*, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Apabila hujan akhir dicurahkan tanpa ukuran ke atas seratus empat puluh empat ribu orang pada masa undang-undang Ahad, hal itu akan menjadi “komunikasi Syurga” bahawa gereja yang berjuang telah berakhir dan gereja yang menang telah tiba. Pelantikan Kristus pada hari Pentakosta di tempat kudus di atas melambangkan pengurapan seratus empat puluh empat ribu orang pada masa undang-undang Ahad.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Kutuluk Kwikatin “Pentekosta” Wey Ku Djota Se Kristu Na Di Wan Wey God Ben Salf, ben mak en salf na di fos-ten seremoni na ebin pɔsin; bot den ben salf am tu na en baptis. En baptis (9/11) go kasala Pentekosta (di Sande lɔ) tu de repitin gen tri na af yia bihaen en baptis tru en tru dede, beri, nanga opo baka (festi fu fosfrutu). So, 9/11 de represènte na en baptis nanga tu na en opo baka. En simbolik opo baka nanga en literal opo baka e marki di bigin fu tu profeti-lain disi ibriwan e kba na Pentekosta. Tu disi historie e bigin nanga di opo baka fu di ofri fu fosfrutu.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Ndaakọni Christ owuofuo nae, ne ɔayɛ wɔn a wɔada no aduaba a edi kan. Na sɛnea owu nam onipa so bae no, saa ara nso na awufo sɔre nam onipa so bae. Na sɛnea wɔwu nyinaa wɔ Adam mu no, saa ara nso na wobɛma wɔn nyinaa anya nkwa wɔ Christ mu. Nanso obiara wɔ n’ankasa nhyehyɛe mu: Christ, aduaba a edi kan no; na akyiri no, wɔn a wɔyɛ Christ dea no, ne mmae mu. 1 Corinthians 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristus ialah persembahan buah sulung pada kebangkitan-Nya yang menandai permulaan “musim Pentakosta,” yang berakhir dengan persembahan buah sulung pada Pentakosta. Kebangkitan Kristus ialah jelai, dan gandum ialah mereka yang “kemudian” “menjadi milik Kristus pada kedatangan-Nya.” Mereka yang “kemudian” sesudah kebangkitan Kristus ialah “mereka yang menjadi milik Kristus pada kedatangan-Nya,” dengan demikian melambangkan penuaian terakhir jiwa-jiwa yang setia pada akhir dunia, sebagaimana dilambangkan oleh tiga ribu jiwa yang dihimpunkan pada Pentakosta.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Ayat itu juga membicarakan kebangkitan dalam kaitannya dengan kematian. Kematian bermula dengan Adam dan menimpa semua manusia, namun hal itu terjadi “dalam” “tatanan.” Dalam kitab Kisah Para Rasul, Petrus mencatat bahwa ketika kitab Yoel sedang digenapi pada waktu itu, manusia harus mengirimkan dosa-dosa mereka terlebih dahulu kepada penghakiman supaya dosa-dosa itu dihapuskan, ketika masa-masa penyegaran datang dari hadirat Sang Penghibur. Pada waktu itu Kristus tidak sedang memandang kitab-kitab penghakiman untuk menghapuskan dosa, sebab penghakiman masih lebih dari delapan belas ratus tahun di masa depan.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Kgopolo ya “motho mongwe le mongwe ka tatelano ya gagwe” e simolola ka Atamo, ka jalo e supa katlholo ya baswi go simologa ka Atamo go ya pele go fitlha dinako tsa go lapolosiwa di goroga. Fa pula ya morago e goroga, katlholo e tswa mo baswing e ya kwa go ba ba tshelang. Mo pakeng ya nako e e emelwang ke temana eo (go tswa tsogong ya ga Keresete go ya go Pentekosete), go tswa mo maungo a ntlha a barele go ya mo maungong a ntlha a korong, pula e a na mo nakong ya katlholo ya ba ba tshelang, mme fa pula e na, molaetsa o o emelwang ke pula o kgaoganya korong mo meferong. Mo molaong wa Tshipi, o e leng Pentekosete, korong ga e sa tlhola e tlhakanngwa le mefero, mme tsotlhefalo ya maungo a ntlha a korong ya dinkgwe tse pedi tsa tshikinyo e tsholediwa kwa godimo. Tsamaiso ya go itshekisa go tswa ka 9/11 go ya go molao wa Tshipi le yone e emetswe mo go Malaki 3 fa Morongwa wa Kgolagano a itshekisa gape a tlhatswa Balefi, mme o dira jalo ka “molelo.” “Molelo” ke sesupo sa molaetsa, jaaka go emetswe ke diteme tsa molelo ka Pentekosete. Mo hisitoring e e akanyediwang, kgaogano ya ditlhopha tse pedi e e ntshang ba ba dikete di lekgolo le masome a mane le bone, ba e leng dinkgwe tse pedi tsa tshikinyo tse di emetsweng ke maungo a ntlha a Pentekosete, e ne e tshwanetse go apeiwa sentle, gonne e ne e le tsone fela ditlhabelo tse di akaretsang sesupo sa boleo.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Mikate ngiinga zole zágale ni mpweso, mpe mpweso ezali elembo ya lisumu. Mpweso yango ebebisamaki na moto ya litunga, lokola emonisami na moto ya mobongisi ya Motindami ya Boyokani. Yisaya, na mokapo ya ntuku mibale na nsambo, ayebisi ntembe moko oyo ebandi na 9/11, oyo abengi “mokolo ya mopepe ya este.” Eteni yango eteyaka ete ezali na nzela ya ntembe yango nde masumu ya Yisalaele ezipiami. “Ntembe” yango ezali kati na nsango ya solo ya mbula ya nsuka mpe bansango nyonso mosusu ya lokuta ya mbula ya nsuka oyo ezali. Nsango ezali “moto,” mpe “moto” nde Motindami ya Boyokani asalelaka mpo na kopetola mpe kosukola. Ntembe likoló ya nsango ya mbula ya nsuka elongolaka mpweso na likabo ya ble ya mbuma ya liboso ya Pentekote oyo etombolami na mobeko ya Lomingo. Bankóto nkama moko na ntuku minei na minei bazali likabo ya ble ya mbuma ya liboso ya Pentekote, baoyo balongi na nzela ya boyengebene ya makila na Ye mpe ya bosantisami ya litatoli na bango; mpo atako ezali Liloba nde esantisaka, esalaka bongo kaka ntango liloba yango epesami lokola nsango. Botalisi ya nsango epesaka bankóto nkama moko na ntuku minei na minei nzela ya kozala na bomoi, mpe botalisi ya nsango ya lokuta ya mbula ya nsuka ebimisaka liwa.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Dan mereka mengalahkan dia oleh darah Anak Domba, dan oleh perkataan kesaksian mereka; dan mereka tidak mengasihi nyawa mereka sampai kepada maut. Wahyu 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Le ba dikete di lekgolo le masome a manê le ba bane ba latela Keresete mo go fenyeng jaaka Ene a fentse, gonne mo porofetong ba latela Keresete.

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

> Mereka inilah orang-orang yang tidak mencemarkan diri dengan perempuan-perempuan; kerana mereka itu perawan. Mereka inilah yang mengikuti Anak Domba ke mana sahaja Ia pergi. Mereka ini telah ditebus dari antara manusia, sebagai buah sulung bagi Tuhan dan bagi Anak Domba. Wahyu 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Di sini dalam ayat empat Wahyu empat belas, seratus empat puluh empat ribu itu dikenal pasti sebagai “buah sulung.” Mereka juga dikenal pasti sebagai “perawan,” dan ilham telah memberitahukan kepada kita bahawa perumpamaan tentang sepuluh perawan dalam Matius dua puluh lima menggambarkan pengalaman umat Advent. Bukan sahaja mereka “perawan,” mereka juga tidak “dicemari dengan perempuan,” kerana proses ujian dan pemisahan yang menghasilkan seratus empat puluh empat ribu itu telah menghasilkan suatu perbezaan antara seratus empat puluh empat ribu dengan “semua” agama palsu. “Mereka ini” mengikuti Anak Domba itu ke mana sahaja Ia pergi, dan sebagai persembahan buah sulung mereka mesti mengikuti Kristus dalam kematian-Nya, penguburan-Nya, dan kebangkitan-Nya.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Dalam Wahyu pasal sebelas, ayat sebelas, kedua saksi yang akan ditinggikan sebagai panji mula-mula dibunuh, kemudian dalam tiga setengah hari mereka dibangkitkan sebagai persembahan buah sulung, sebagaimana Kristus. Persembahan buah sulung yang telah dan adalah Kristus itu mencakup penumpahan darah perjanjian untuk menebus mereka yang telah bangkrut dengan suatu pengalaman Laodikia. Dalam satu ayat, (ayat empat) seluruh ringkasan singkat mengenai berbagai garis terang nubuatan yang berkaitan dengan seratus empat puluh empat ribu dikemukakan. Dan hal itu dikemukakan dalam Wahyu 144 oleh tangan Palmoni, sang penghitung ajaib. Suatu penggandaan dalam Kitab Suci melambangkan sejarah hujan akhir, dan hujan akhir itulah tempat dan waktu ketika Penghibur dicurahkan ke atas umat Allah.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Indah sekali di atas gunung-gunung kaki orang yang membawa kabar baik, yang memberitakan damai sejahtera; yang membawa kabar baik tentang yang baik, yang memberitakan keselamatan; yang berkata kepada Sion: Allahmu itu Raja! Para pengawalmu akan mengangkat suara; bersama-sama mereka akan bersorak-sorai: sebab mereka akan melihat berhadapan muka dengan muka, apabila Tuhan memulihkan kembali Sion. Bersorak-sorailah dengan sukacita, bernyanyilah bersama-sama, hai reruntuhan Yerusalem: sebab Tuhan telah menghibur umat-Nya, Ia telah menebus Yerusalem. Tuhan telah menyingkapkan lengan-Nya yang kudus di depan mata segala bangsa; dan segala ujung bumi akan melihat keselamatan dari Allah kita. Menyingkirlah, menyingkirlah, keluarlah dari sana, janganlah menjamah sesuatu yang najis; keluarlah dari tengah-tengahnya; tahirkanlah dirimu, hai kamu yang mengangkut perkakas-perkakas Tuhan. Yesaya 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sion H6726 adalah sama dengan H6725 yang bererti “erti penonjolan; suatu tugu peringatan atau tiang penunjuk jalan: – tanda, gelaran, penanda jalan.” Sion ialah lambang panji bagi seratus empat puluh empat ribu orang, dan dalam petikan itu mereka telah pun menerima hujan akhir kerana mereka telah pun memberitakan dan mempersembahkan khabar baik tentang damai sejahtera. Sama khususnya dengan hakikat itu ialah bahawa mereka melihat “bersemuka mata” yang melambangkan murid-murid pada hari Pentakosta, kerana sepuluh hari sebelum Pentakosta melambangkan suatu tempoh penyatuan. Tuhan “telah,” (melambangkan kala lampau) telah pun menyelesaikan tiga perkara bagi mereka yang membawa khabar baik. Dia telah “menghiburkan umat-Nya,” “menebus Yerusalem” dan “menyingsingkan lengan-Nya yang kudus di hadapan mata segala bangsa.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Ӱ 9/11-д Тэрээр Өөрийн ард түмнийг “тайвшруулсан” бөгөөд ингэснээр Малак номын гуравдугаар бүлгийн шалгалтын үйл явц эхэлсэн; энэ нь Ням гаргийн хуулийн үед, “бүх үндэстнүүдийн нүдний өмнө Өөрийн ариун мутрыг ил гаргах”-аар дүрслэгдсэн анхны үр жимсний өргөлүүдийн тугийг өргөх үед төгсөнө. Тэрээр нэг зуун дөчин дөрвөн мянгыг тайвшруулж, золин аварч, өргөнө. 9/11-д Тэрээр тайвшруулж, ариусгалын үйл явцыг эхлүүлдэг бөгөөд энэ үед Өөрийн ард түмнийг золин аварч, дараа нь тэднийг туг болгон өргөдөг; эсвэл Малакын хэлдгээр, “Иуда ба Иерусалимын өргөл Эзэнд тааламжтай байх болно”, “эртний өдрүүдийн адил.”

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> ᱟᱨ ᱩᱱᱤ ᱪᱟᱱᱫᱤ ᱨᱮᱱᱟᱜ ᱥᱩᱫᱷᱟᱹᱣᱤᱭᱟᱹ ᱟᱨ ᱯᱟᱨᱪᱷᱟᱣᱤᱭᱟᱹ ᱞᱮᱠᱟ ᱫᱩᱜᱩᱱ ᱠᱚᱣᱟ; ᱟᱨ ᱩᱱᱤ ᱞᱮᱣᱤ ᱠᱚᱣᱟᱜ ᱦᱚᱯᱚᱱ ᱠᱚ ᱥᱩᱫᱷᱟᱹᱣᱟ, ᱟᱨ ᱥᱚᱱᱟ ᱟᱨ ᱪᱟᱱᱫᱤ ᱞᱮᱠᱟ ᱩᱱᱠᱩ ᱥᱟᱯᱷᱟ ᱠᱚᱣᱟ, ᱡᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱫᱷᱚᱨᱚᱢᱛᱮ ᱯᱨᱟᱹᱛᱷᱚᱱᱟ ᱞᱟᱹᱭ ᱢᱟᱨᱟᱝᱼᱯᱨᱩ ᱛᱷᱮᱱ ᱩᱯᱟᱹᱨᱟᱹᱢ ᱫᱟᱨᱮ ᱾ ᱛᱚᱵᱮ ᱭᱦᱩᱫᱟ ᱟᱨ ᱭᱮᱨᱩᱥᱟᱞᱮᱢ ᱨᱮᱱᱟᱜ ᱩᱯᱟᱹᱨᱟᱹᱢ ᱢᱟᱨᱟᱝᱼᱯᱨᱩ ᱛᱷᱮᱱ ᱥᱩᱠᱷᱟᱹᱥᱤᱭᱟᱹᱜ ᱦᱚᱵᱚᱜᱼᱟ, ᱯᱩᱨᱱᱟᱹ ᱫᱤᱱ ᱠᱚ ᱞᱮᱠᱟ, ᱟᱨ ᱢᱟᱹᱨᱥᱟᱞ ᱥᱮᱨᱢᱟ ᱠᱚ ᱞᱮᱠᱟ ᱾ ᱢᱟᱞᱟᱠᱤ 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

ພວກເຮົາຈະນຳການພິຈາລະນາຂອງເຮົາກ່ຽວກັບ “ດົນປານໃດ” ໄປສູ່ບົດສະຫຼຸບໃນບົດຄວາມຖັດໄປ.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘याङ् पाखुरा निम्तुना आप् आसी, ओडो उनि निजेर खलिहान पूरे आसा दोहे साफ़ आसी, आर निजेर गम निजेर भंडारे जमा आसी।’ मत्ती 3:12. इहा शुद्धिकरणेर समयगाक्‌र रे एकटा छिलो। सत्येर बाचन द्वारा भूसी गम थेके अलग करा जायत छिलो। कारण ताहारा तिरस्कार ग्रहण करिबार निमित्ते अति अहंकारी ओ आत्मधार्मिक छिलो, आर नम्रतार जीवन स्वीकार करिबार निमित्ते अति संसार-प्रेमी छिलो, अनेके यीशु थेके फिरे गेलो। अनेके आजुओ सेइ एके काज करिते आछे। आज प्राणगण परीक्षित होइतেছে, येंमोन कफरनहूमेर सभाघरे सेइ शिष्यगण परीक्षित होइयाछिलो। जखन सत्य हृदयेर निकटे आनिया धरा होय, तखोन ताहারা देखे जे ताहादेर जीवन ईश्वरर इच्छार संगे संगतिशील नहय। ताहारा निजেদের भीतर संपूर्ण परिवर्तनर आवश्यकता देखे; किन्तु ताहारा आत्म-अस्वीकारेर सेइ कार्य ग्रहण करिते इच्छुक नहय। एइ कारणे ताहादेर पाप प्रकाश पाइले ताहारा क्रुद्ध होय। ताहारा अपमानित होइया चले जाए, ठीक सेइ रूपे येंमोन शिष्यगण यीशुके त्याग करिया गुंजरण करिते करिते बोलेछिलो, ‘एइ बानी कठिन; के इहा शुनिते पारे?’” द डेज़ायर ऑफ एजेस, 392.

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