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

Kitap ni Joel badjulsan ko, The Laodicean Seventh-day Adventist Church - Namba Thirty-Nine

Number Thirty-Nine

Nomoro ea Mashome a Mararo a Robong

Author

Jeff Pippenger

Published

February 2, 2026

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The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Ujian batu penjuru omega dalaman yang menyusuli ujian asas alfa luaran tahun 2024 memerlukan suatu takrif bagi “perbendaharaan,” dan bagi “makanan” yang disimpan di dalam perbendaharaan itu. Ujian ini bersifat nubuat, dan mempunyai suatu garis kebenaran dalaman dan luaran. Adakah permata-permata itu umat baki James White, ataukah kebenaran-kebenaran Firman Tuhan? Kedua-duanya.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Pada 9/11, umat Allah dipanggil untuk memakan kitab kecil itu dan kembali kepada jalan-jalan lama Yeremia, tempat dasar-dasar pada waktu itu diletakkan. Pada 9/11, tampak bahwa ketika Yohanes, dalam Wahyu pasal sebelas, diperintahkan untuk mengukur, ia diperintahkan untuk mengukur dua hal. Ia diperintahkan untuk mengukur baik Bait Suci maupun para penyembah di dalamnya. Ia diperintahkan untuk mengabaikan pelataran dari 1.260 tahun ketika bangsa-bangsa bukan Yahudi menginjak-injak tempat kudus dan bala tentara itu. Tempat kudus dan bala tentara itu adalah Bait Suci dan para penyembah di dalamnya.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Pada tahun 2023, malaikat yang sama yang telah turun pada 9/11 turun lagi, membuka meterai pekabaran Seruan Tengah Malam, dan kemudian pada tahun 2024 ujian dasar yang bersifat lahiriah mengenai apakah lambang Roma masih menegakkan penglihatan itu sebagaimana telah dilakukannya bagi kaum Millerit.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“တံခါးပွင့်သော” ကောင်းကင်ပြတင်းပေါက်များသည် ဗိမာန်တော်၏ အတွင်းအိုမီဂါစမ်းသပ်ခြင်း ရောက်ရှိလာခြင်းနှင့် “ပြန်လည်လာကြ” ဟူသော ခေါ်သံကို သတ်မှတ်ဖော်ပြသည်။ ထိုစမ်းသပ်ခြင်းသည် သင်္ကေတနှစ်ရပ်ကို ဖော်ထုတ်သိရှိရန် လိုအပ်စေသည်။ တတိယကောင်းကင်တမန်သည် 1844 ခုနှစ်တွင် ရောက်လာသည့်အခါနှင့်၊ ထို့နောက် 9/11 ၌ ပြန်လည်ရောက်လာသည့်အခါတွင်လည်း၊ ယောဟန်အား ဗိမာန်တော်နှင့် ထိုအထဲ၌ ကိုးကွယ်သူများကို တိုင်းတာရန် အမိန့်ပေးထားသဖြင့်၊ 2023 ခုနှစ်၌ ဗျာဒိတ်ပရောဖက်ပြုထားသော ဗိမာန်တော်နှင့် ကိုးကွယ်သူများကို တိုင်းတာခြင်းအလုပ်တစ်ရပ် ရှိကြောင်းကို သတ်မှတ်ဖော်ပြနေသည်။ မလာခိသည် “သိုလှောင်ရုံ” သည် အဘယ်နည်း၊ “အစာ” သည် အဘယ်နည်းဟူသော မေးခွန်းကို မြှင့်တင်သည်။ မီလာ၏ အိပ်မက်ထဲ၌လည်း ဤမေးခွန်းများသည် အလားတူပင် “သေတ္တာ” သည် အဘယ်နည်း၊ “ရတနာများ” သည် အဘယ်နည်းဟူ၍ ဖြစ်လိမ့်မည်။

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Lotori la Miller le šupa mafasetere a bulegilego a legodimo bjalo ka lefelo leo kereke e fentšego go Kutollo lesomesenyane e tsošwago ka lešela le lešweu la lelata go namela dipere tše tšhweu tša madira a Morena wa mašaba. Mafasetere a bulegilego ke moo tšhegofatšo goba thogako ya Maleaki e tšhollelwago gona. Lefasetere le le bulegilego la Miller ke moo ditlakala di tlošwago gona gomme mabje a bohlokwa a kgoboketšwa ka gare ga lepokisi.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Rujukan pertama kepada tingkap-tingkap langit terdapat dalam kisah Nuh, dan apabila tingkap-tingkap itu dibuka, hujan turun selama empat puluh hari dan empat puluh malam. Apabila tingkap-tingkap itu dibuka, lapan jiwa berada di dalam bahtera. Pembaptisan di Laut Merah memperkenalkan empat puluh tahun pengembaraan sehingga Sungai Yordan diseberangi. Apabila Kristus kemudian dibaptis di tempat yang tepat itu, Dia didorong ke padang gurun selama empat puluh hari. Apabila Dia dibangkitkan, sebagaimana dilambangkan oleh pembaptisan-Nya, Dia mengajar para murid selama empat puluh hari sebelum Dia naik ke syurga.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Apabila gereja berubah daripada gereja yang berjuang kepada gereja yang menang, raja Daud yang berumur tiga puluh tahun akan memerintah selama empat puluh tahun. Gereja yang menang dilambangkan dengan seorang nabi, seorang imam, dan seorang raja. Nabi yang berumur tiga puluh tahun ketika dia memulakan pelayanannya selama dua puluh dua tahun ialah Yehezkiel, dan dia memulakan pelayanan itu ketika langit terbuka.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Kungako kwenzeka ngomnyaka wamathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, mhla ngiphakathi kwabathunjwa ngasemfuleni iKhebhari, kwavuleka amazulu, ngabona imibono kaNkulunkulu. Hezekeli 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Pada usia tiga puluh tahun, Yusuf mulai memerintah sebagai imam, dan ia berhadapan dengan angin timur Islam yang membawa krisis yang kian memuncak, yang memungkinkan Mesir, naga yang terbujur di laut, menerapkan pemerintahan satu dunia. Dalam krisis itu Yusuf mengumpulkan bahan makanan ke dalam gudang-gudang.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Pada bulan Julai 2023, satu suara telah kedengaran di padang belantara, lalu Singa dari suku Yehuda mula membuka meterai pekabaran Seruan Tengah Malam. Pada tahun 2024, ujian alfa luaran yang bersifat asas telah memisahkan dua golongan, dan proses pembukaan meterai itu terus berlangsung. Kini pada tahun 2026, ujian omega dalaman bagi bait suci yang sekali lagi akan memisahkan dua golongan telah tiba.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Minggu suci yang di dalamnya Kristus, sebagai Utusan Perjanjian, meneguhkan perjanjian dengan banyak orang adalah pelataran dan tempat kudus. Sejak 22 Oktober 1844 sampai Mikhael berdiri (sebagaimana Ia lakukan pada akhir minggu suci itu ketika Stefanus dilempari dengan batu) adalah Tempat Mahakudus. Hari-hari raya musim semi digenapi dalam minggu suci itu, dan merupakan alfa dari hari-hari raya; dan hari-hari raya musim gugur, yaitu nafiri pada hari pertama, Hari Pendamaian pada hari kesepuluh, dan kemudian Hari Raya Pondok Daun dari hari kelima belas sampai hari kedua puluh dua, adalah omega dari hari-hari raya itu.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> “Ka mokhoa o tšoanang, le lipapiso tse amanang le ho tla ha bobeli li tshwanetse ho phethahatsoa nakong e supiloeng tšebeletsong ea tšoantšetso. Tlas’a tsamaiso ea Moshe, ho hloekisoa ha sehalalelo, kapa Letsatsi le Leholo la Poelano, ho ne ho etsahala ka letsatsi la leshome la khoeli ea bosupa ea Bajuda (Levitike 16:29–34), ha moprista e moholo, a se a etselitse Iseraele eohle poelano, ’me ka hona a tlositse libe tsa bona sehalalelong, a ne a tsoa ’me a hlohonolofatsa sechaba. Ka hona ho ne ho lumeloa hore Kreste, Moprista oa rona e Moholo e Moholo, o tla hlaha ho hloekisa lefatše ka timetso ea sebe le ea baetsalibe, le ho hlohonolofatsa sechaba sa Hae se mo letetseng ka ho se shoe. Letsatsi la leshome la khoeli ea bosupa, Letsatsi le Leholo la Poelano, nako ea ho hloekisoa ha sehalalelo, leo ka selemo sa 1844 le ileng la oela ka la mashome a mabeli a metso e ’meli la Mphalane, le ne le nkoa e le nako ea ho tla ha Morena. Sena se ne se lumellana le bopaki bo seng bo hlahisitsoe hore matsatsi a 2300 a ne a tla fela ka hoetla, ’me qeto eo e ne e bonahala e sa hanyetsoe.”

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> “У хаыртыг Матфей 25-тыӊ хызыл-чаазынында күдерип чытығланыр үе доозулуп, аннаӊ соонда күйеү кізі келче. Пу, азырға дейін келтірілген дәлелдерге — пайғамбарлықтан да, пелгілерден де — толық сәйкес келген. Оларныӊ анығ ақиқат полғанына күшті сенім салған; ‘түн ортазыныӊ айғайын’ мындаған сенчілер жар салған.”

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> “如同潮浪一般，这场运动席卷了全国。从城市到城市，从乡村到乡村，并且深入偏远的地区，直到上帝那些等候祂的子民都被充分唤醒。狂热主义在这宣告面前消失了，如同初霜在升起的太阳前消融。信徒看见他们的疑惑与困惑被除去，盼望与勇气激励着他们的心。这工作脱离了那些极端现象；每当人在没有上帝圣言和圣灵约束之影响下激动兴奋时，这些极端现象总会显露出来。它在性质上类似于古代以色列中那些谦卑己心、归回耶和华的时期；当时，他们是在祂仆人所传责备的信息之后如此行的。它具有一切时代中标示上帝工作的特征。其中少有狂喜的欢乐，却更多是深切的省察己心、承认罪恶，并离弃世界。预备迎见主，乃是那些痛苦挣扎之心灵所负担的重任。那里有恒切的祷告，并有毫无保留地献身于上帝。”《善恶之争》，400页。

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Perayaan-perayaan musim semi telah digenapi pada minggu suci, dan hujan awal atau hujan alfa kemudian dicurahkan pada hari Pentakosta, dengan demikian melambangkan pencurahan hujan akhir pada perayaan-perayaan musim gugur. Perayaan-perayaan musim semi itu dikemukakan dalam Imamat 23, ayat satu sampai dua puluh dua. Perayaan-perayaan musim gugur terdapat dalam ayat 23 sampai 44. 2300 tahun membawa Anda kepada 1844. Dua puluh dua ayat untuk perayaan-perayaan musim semi dan dua puluh dua ayat untuk perayaan-perayaan musim gugur. Dua rangkaian dua puluh dua dalam pasal dua puluh tiga.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

उत्सवको तुरहीले दस दिनभित्र न्याय हुनेछ भन्ने चेतावनी दिएको थियो, र प्रायश्चित्तको दिनमा पापहरू क्षमा गरिएका कारण बासस्थानहरूको उत्सव आनन्दको उत्सव थियो। उत्सवपछिको सबथ र आठौँ दिनले पृथ्वीको हजार-वर्षीय सबथ-विश्रामलाई प्रतिनिधित्व गर्दछ।

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Tetapi, kekasih, janganlah kamu tidak mengetahui hal yang satu ini, yaitu bahwa satu hari di sisi Tuhan sama seperti seribu tahun, dan seribu tahun sama seperti satu hari. 2 Petrus 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Malaika wa ntete asakolaki bofungwami ya kosambisa, mpe na eteni wana ya esakweli, 1798, oyo ezalaki “ntango ya nsuka” ya Danyele, ezali kokokisama ya fɛti ya bakelelo; kasi na mokolo ya 11 Août 1840, nsango ya malaika wa ntete ya 1798, oyo efungolamaki, epesamaki nguya na kokokisama ya esakweli ya mawa ya mibale. Islam ezali eteni ya likebisi ya fɛti ya bakelelo, oyo esakolaka mokolo ya kosambisa oyo ezali kopusana.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Bagi mereka yang bersedia melihat, perayaan-perayaan musim gugur, yaitu sangkakala dan pondok daun, melambangkan perayaan-perayaan alfa dan omega, dengan penghakiman di tengah-tengahnya. Bukanlah suatu kebetulan bahwa perayaan-perayaan ini disebutkan dalam Imamat dua puluh tiga. Dua puluh tiga adalah lambang pendamaian. Bukanlah suatu kebetulan bahwa perayaan yang pertama jatuh pada hari pertama bulan ketujuh dan bahwa perayaan yang terakhir berakhir pada hari kedua puluh dua. Hari Raya Sangkakala adalah huruf pertama alfabet Ibrani, Hari Pendamaian adalah huruf tengah, dan Hari Raya Pondok Daun adalah huruf kedua puluh dua alfabet Ibrani.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Sura ya ishirini na tatu, mistari ya 23 hadi 44 ya Mambo ya Walawi ni mistari ishirini na miwili iliyowekwa ndani ya “mfumo wa kweli.” Siku ya kumi iliyo katikati inatambulisha jaribu, kwa maana kumi ni ishara ya jaribu, na Siku ya Upatanisho ndipo uasi wa waliopotea unasajiliwa na kutatuliwa, naye uasi huo unawakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania. Herufi ya katikati ya neno la Kiebrania la kweli ni ya kumi na tatu, nayo inapatana na siku ya kumi ya mwezi wa saba, na kama alama ya njia inazo sifa za kinabii za alfabeti ya Kiebrania na za siku hiyo mahsusi. Kumi pamoja na kumi na tatu ni ishirini na tatu. Sabini ni jumla ya 10 mara 7, na siku ya kumi ya mwezi wa saba pia ni sawa na sabini, nayo ni ishara ya kufungwa kwa wakati wa rehema.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Петар тогда подошёл к Нему и сказал: Господи! сколько раз простит мне брат мой, когда согрешит против меня? до семи ли раз? Иисус говорит ему: не говорю тебе: до семи, но до седмижды семидесяти раз. Матфея 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Empu haneennga kumyi sni baji yao shi Israel kgang mtii hnga. Madu kumyi gaji masum sni yangna kchingri haneennga matii hnga; aro haneennga paksni shi sni masni baji chisikna mesoka mesok rongtalna pinyada hnga. Asiga Daniel chapkai sni masni ningo “mesok rongtalna” ine mesoka, Jisu pangsot nga probationary time ni kotokani haneennga kumyi sni baji, aro iba shi mesok rongtalna pinyada hnga.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Minggu tujuh puluh telah ditetapkan atas bangsamu dan atas kotamu yang kudus, untuk mengakhiri pelanggaran, dan untuk menghapuskan dosa-dosa, dan untuk mengadakan pendamaian bagi kejahatan, dan untuk mendatangkan kebenaran yang kekal, dan untuk memeteraikan penglihatan dan nubuat, dan untuk mengurapi Yang Mahakudus. Daniel 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Kata Ibrani yang diterjemahkan sebagai “terputus” hanya digunakan dalam ayat ini dalam Perjanjian Lama, dan artinya adalah “ditentukan atau ditetapkan.” Kata ini berbeda daripada kata yang lazim digunakan dan diterjemahkan sebagai “terputus,” yang didasarkan pada tindakan Abram memotong persembahan-persembahan pada langkah pertama perjanjian dalam Kejadian lima belas. Telah “ditentukan” dan “ditetapkan” bahwa Israel akan memiliki empat ratus sembilan puluh tahun masa percobaan, dan kemudian mereka akan diputuskan sebagai umat perjanjian Allah. Dua “keterputusan” yang berbeda; yang satu melambangkan masa itu sebagai suatu masa percobaan yang “dipotong” dari suatu bilangan yang lebih besar oleh bilangan tujuh puluh, dan ketika “anggur baru” milik Yoel “diputuskan” dari mulut mereka, masa percobaan berakhir. Tujuh puluh melambangkan berakhirnya masa percobaan.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Majlisi yoʼlqin bayramlari ibroniycha “haqiqat” soʻzining uch bosqichini oʻzida mujassam etadi. Kuzgi bayramlar Leviticus 23:23 da boshlanadi, Poklanish kunining oʻrta yoʻl belgisi oʻninchi kun va oʻn uchinchi harf boʻlib, bu 23 ga tenglashadi, va Chodirlar bayrami yigirma ikkinchi kunda tugaydi, undan soʻng bayramdan keyin keladigan ulugʻ Shabbat boʻladi, va parcha 23:44 da yakunlanadi.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

ਲੈਵੀਅਸ ਦਾ ਅਰਥ ਲੈਵੀਯ ਪੁਰੋਹਿਤਾਈ ਹੈ। ਬਸੰਤ ਦੀਆਂ ਤਿਉਹਾਰਾਂ ਦਾ ਉਲੇਖ ਅਧਿਆਇ 23:1–22 ਵਿੱਚ ਹੈ, ਫਿਰ ਪਤਝੜ ਦੀਆਂ ਤਿਉਹਾਰਾਂ ਦਾ ਉਲੇਖ 23:23–44 ਵਿੱਚ ਹੈ। ਬਸੰਤ ਦੀਆਂ ਤਿਉਹਾਰਾਂ ਬਾਈ ਪਦਾਂ ਦੁਆਰਾ ਦਰਸਾਈਆਂ ਗਈਆਂ ਹਨ, ਅਤੇ ਇਬਰਾਨੀ ਵਰਣਮਾਲਾ ਵਿੱਚ ਬਾਈ ਅੱਖਰ ਹਨ। ਪਤਝੜ ਦੀਆਂ ਤਿਉਹਾਰਾਂ ਵੀ ਬਾਈ ਪਦਾਂ ਵਿੱਚ ਪ੍ਰਸਤੁਤ ਕੀਤੀਆਂ ਗਈਆਂ ਹਨ। ਤੁਰਹੀਆਂ ਦਾ ਤਿਉਹਾਰ ਪ੍ਰਾਯਸ਼ਚਿੱਤ ਦੇ ਦਿਨ ਉੱਤੇ ਆਉਣ ਵਾਲੇ ਨਿਆਂ ਦੇ ਨੇੜੇ ਆਉਣ ਦੀ ਘੋਸ਼ਣਾ ਕਰਦਾ ਹੈ। ਫਿਰ ਤੰਬੂਆਂ ਦਾ ਤਿਉਹਾਰ ਸੱਤ ਦਿਨ ਤੱਕ ਰਹਿੰਦਾ ਹੈ, ਜੋ ਸੱਤਵੇਂ ਮਹੀਨੇ ਦੇ ਬਾਈਵੇਂ ਦਿਨ ਸਮਾਪਤ ਹੁੰਦਾ ਹੈ। ਉਹਨਾਂ ਸੱਤ ਦਿਨਾਂ ਵਿੱਚੋਂ ਪਹਿਲਾ ਦਿਨ ਇੱਕ ਰਸਮੀ ਸਬਤ ਸੀ, ਜਿਵੇਂ ਅੱਠਵਾਂ ਦਿਨ ਵੀ ਸੀ, ਜੋ ਸੱਤ-ਦਿਨਾਂ ਦੇ ਤਿਉਹਾਰ ਤੋਂ ਅਗਲਾ ਦਿਨ ਸੀ। ਪਹਿਲਾ ਅਤੇ ਅੱਠਵਾਂ ਦਿਨ ਅੱਠਵੇਂ ਦਿਨ ਨੂੰ ਉਸ ਅੱਠਵੇਂ ਦਾ ਪ੍ਰਤੀਕ ਬਣਾਉਂਦੇ ਹਨ ਜੋ ਸੱਤ ਵਿੱਚੋਂ ਹੈ।

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> “Cakaplah kepada bani Israel, demikian: Pada hari yang kelima belas bulan yang ketujuh ini haruslah ada Hari Raya Pondok Daun selama tujuh hari bagi TUHAN. Pada hari yang pertama haruslah ada perhimpunan kudus; janganlah kamu melakukan pekerjaan berat apa pun di dalamnya. Selama tujuh hari kamu harus mempersembahkan korban api-apian kepada TUHAN; pada hari yang kedelapan haruslah ada perhimpunan kudus bagimu, dan kamu harus mempersembahkan korban api-apian kepada TUHAN; itulah perkumpulan raya yang khidmat; janganlah kamu melakukan pekerjaan berat apa pun di dalamnya. … Juga pada hari yang kelima belas bulan yang ketujuh, apabila kamu telah mengumpulkan hasil tanah itu, kamu harus merayakan suatu perayaan bagi TUHAN tujuh hari lamanya; pada hari yang pertama haruslah ada sabat, dan pada hari yang kedelapan haruslah ada sabat.” Imamat 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sabato ka ceremoni ya atsámelo nku aso la borobobedi, e emela Sabata ya dingwaga tse sekete, e e latelang moletlo wa Metlaagana. Go phuruphutsha ga Iseraele wa bogologolo mo nageng ka dingwaga di le masome a mane go gopolwa ka go nna mo metlaaganeng mo malatsing a moletlo wa Metlaagana, mme ga go emele fela tshololo ya pula ya morago, fa e se le nako ya pitlagano ya ga Jakobe, fa baengele ba eteletse ba ba ikanyegang ba Modimo pele go ya kwa dithabeng le kwa mekgatšheng gore ba sirelediwe.

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

> “Mo nakong ya tlalelo, rotlhe re ne ra tshaba mo metseng le mo metsana, mme ra latelelwa ke baikepi, ba ba neng ba tsena mo matlong a baitshepi ka tšhaka. Ba ne ba tsholetsa tšhaka go re bolaya, mme ya robega, ya wa e se na maatla jaaka lotlhaka. Foo rotlhe ra goa motshegare le bosigo re kopa kgololo, mme goa ga rona ga tlhatlogela fa pele ga Modimo. Letsatsi la tlhaba, mme ngwedi wa ema. Melatswana ya khutsa go elela. Maru a a fifetseng, a a bokete, a tlhatloga, mme a thulana. Mme go ne go na le lefelo le le lengwe le le phepa la kgalalelo e e tlhomameng, koo lentswe la Modimo le neng la tswa gone jaaka medumo ya metsi a mantsi, le le neng la roromisa magodimo le lefatshe. Legodimo la bulega la bo la tswalega, mme la tlhakatlhakana. Dithaba tsa roroma jaaka lotlhaka mo phefong, mme tsa latlhela mafika a a magwakhwa go dikologa tsotlhe. Lewatle la bela jaaka pitsa, mme la latlhela maje mo lefatsheng. Mme e rile fa Modimo a bua letsatsi le ura ya go tla ga Jesu, a ba a neela batho ba gagwe kgolagano e e sa khutleng, a bua polelo e le nngwe, mme a khutsa, fa mafoko a ntse a dikologa mo lefatsheng. Iseraele wa Modimo o ne o eme o lebile kwa godimo, matlho a bone a tlhomile kwa godimo, ba reeditse mafoko jaaka a tswa mo molomong wa ga Jehofa, a dikologa mo lefatsheng jaaka modumo wa maru a a legolo go gaisa otlhe. E ne e le boitshegang jo bo boitshepo thata. Kwa bokhutlong jwa polelo nngwe le nngwe, baitshepi ba ne ba goa ba re, Kgalalelo! Haleluya! Difatlhego tsa bone di ne di phatsimisiwa ke kgalalelo ya Modimo; mme ba ne ba phatsima ka kgalalelo jaaka sefatlhego sa ga Moshe se ne sa dira fa a fologa kwa Sinai. Baikepi ba ne ba sa kgone go ba leba ka ntlha ya kgalalelo. Mme e rile fa tshegofatso e e sa khutleng e bolelwa godimo ga ba ba neng ba tlotlile Modimo ka go boloka Sabata ya gagwe e le boitshepo, ga nna le mokgosi o mogolo wa phenyo godimo ga Sebatana, le godimo ga Setshwantsho sa sone.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Ҳон вақт юбилей оғоз гардид, ки замин бояд оромӣ мегирифт.” Review and Herald, 21 июли 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesus kembali lalu bumi beristirahat selama seribu tahun, sebagaimana dilambangkan oleh Sabat tahun ketujuh bagi tanah dan oleh yubileum. Dalam ayat tiga, Imamat dua puluh tiga, Sabat hari ketujuh bagi manusia dinyatakan sebagai pengantar pasal yang berakhir dengan yang kedelapan, yaitu dari ketujuh itu, dan melambangkan Sabat tahun ketujuh ketika tanah beristirahat.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Lalu TUHAN berfirman kepada Musa, demikian: “Berbicaralah kepada bani Israel dan katakan kepada mereka: Mengenai perayaan-perayaan TUHAN yang harus kamu maklumkan sebagai pertemuan-pertemuan kudus, itulah perayaan-perayaan-Ku. Enam hari lamanya pekerjaan boleh dilakukan, tetapi pada hari yang ketujuh ada sabat, hari perhentian penuh, suatu pertemuan kudus; janganlah kamu melakukan pekerjaan apa pun padanya; itulah sabat bagi TUHAN di segala tempat kediamanmu.” Imamat 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alpha bagi pasal dua puluh tiga ialah Sabat hari ketujuh, dan omega bagi pasal itu ialah seribu tahun ketika bumi menjadi kosong, yang telah dilambangkan oleh Sabat tahun ketujuh bagi tanah dan jubli. Alpha bagi pasal itu ialah perayaan-perayaan musim bunga yang bermula dengan Sabat hari ketujuh dan berakhir pada ayat dua puluh dua; sedangkan omega bagi pasal itu berakhir pada hari kedua puluh dua bulan ketujuh, diikuti oleh Sabat upacara pada hari kelapan yang melambangkan Sabat tahun ketujuh bagi tanah.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Temecya itta faa ma tihri hnihnih pahnih lo peuh Khrih in vanram siangthothiang sungah Siampi Lian in a nasepna a entel hi; temecya sawmnih thum pan sawmli li dongte in Amah in Siangthona Pen Penna munah a nasepna a entel uhhi. Leviticus pen siampite entelna khat ahi a, tua in Khrih a Siampi Lian nasepna a entel hi. Ni sarihni Sabbath in alpha ahi a, piansakna lam ah kiletkik hi; kum sarihni Sabbath in omega ahi a, lei thak bawl ahi ding tan dong apha hi. Leviticus sawmnih thum pen tangthu lam in piansakna pan piansak kikna dong a huam hi.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Sukacita atau rasa malu dalam pekabaran nubuatan adalah lambang bagi mereka yang memiliki pekabaran Seruan Tengah Malam atau yang palsu. Sampai kebenaran ini diperhitungkan ke dalam narasi, persoalan yang menimbulkan rasa malu itu akan terlewatkan. Mereka yang memiliki minyak yang sejati tidak akan luput melihat perkara ini. Sukacita dilambangkan oleh mereka yang dosa-dosanya telah disingkirkan, dan mereka itu diwakili oleh orang-orang yang sedang merayakan Hari Raya Pondok Daun.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Dan Firman itu telah menjadi manusia, dan diam di antara kita, (dan kita telah melihat kemuliaan-Nya, yaitu kemuliaan yang diberikan kepada-Nya sebagai Anak Tunggal Bapa,) penuh kasih karunia dan kebenaran. Yohanes 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Lefoko la Segerika le le ranolwang e le “a nna” le raya “go tlhoma motlaagana.” Jesu o ne a nna nama mme a tlhoma motlaagana le rona. O ne a tsaya tlhago ya rona ya botho, motlaagana wa rona, tente ya rona, lephephe la rona, nama ya rona. Petere o ne a bua jaana:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Tsieno, ke bona go tshwanela gore, fa fela ke sa ntse ke le mo motlaaganeng ono, ke lo tsosolose ka go lo gopotsa; ke itse gore go tloga fa e se kgale ke tshwanetse go apola motlaagana ono wa me, fela jaaka Morena wa rona Jesu Keresete a mpontshitse. 2 Petere 1:13, 14.

Paul said it this way:

Paulus mengatakannya demikian:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Lantaran kita tahu, apabila rumah kediaman kita yang di bumi ini, yakni kemah ini, dibongkar, kita mempunyai suatu bangunan daripada Allah, suatu rumah yang tidak dibuat dengan tangan, yang kekal di syurga. Kerana dalam keadaan ini kita mengeluh, sambil sangat merindukan untuk dikenakan dengan rumah kediaman kita yang dari syurga; asalkan setelah dikenakan demikian, kita tidak didapati telanjang. Kerana kita yang masih berada di dalam kemah ini mengeluh, sedang dibebani; bukannya kerana kita hendak ditanggalkan pakaian, melainkan hendak dikenakan pakaian tambahan, supaya yang fana itu ditelan oleh hidup. 2 Korintus 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Leletlo la mešašana ke seswantšho sa go swaiwa ga ba dikete tše lekgolo le masomenne-nne, seo se phethwago ge mafasetere a legodimo a bulwa. Ge dibe tša ba dikete tše lekgolo le masomenne-nne di tlošwa, Moya o Mokgethwa o tla tšhollelwa godimo ga kereke ye e fentšego ka tekanyo ye e se nago mellwane. Kahlolo e fedile mabapi le ba dikete tše lekgolo le masomenne-nne, gomme bao ba swailwego ba tšwela pele go goeletša ka lentšu le legolo molaetša wa morongwa wa boraro ka tlase ga maatla a Moya o Mokgethwa, bjalo ka ge go emelwa ke Leletlo la Mešašana.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Diri kitani adalah bait, dan juga sebuah kemah, yaitu tabernakel. Mereka yang berkumpul di Yerusalem untuk merayakan Hari Raya Tabernakel sedang merayakan bahwa dosa-dosa mereka telah dihapuskan. Musa dipakai untuk mendirikan tabernakel di padang gurun, dan Hari Raya Tabernakel pada akhirnya dirayakan dengan tinggal di pondok-pondok di padang gurun, sebab Yesus senantiasa menggambarkan kesudahan dengan permulaan.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Oleh itu, saudara-saudara yang kudus, yang mengambil bahagian dalam panggilan syurgawi, pertimbangkanlah Rasul dan Imam Besar pengakuan kita, Kristus Yesus; yang setia kepada Dia yang telah menetapkan-Nya, sebagaimana Musa juga setia dalam seluruh rumah-Nya. Kerana Dia ini telah diperhitungkan layak menerima kemuliaan yang lebih besar daripada Musa, memandangkan Dia yang membina rumah itu mempunyai hormat yang lebih besar daripada rumah itu. Kerana setiap rumah dibina oleh seseorang; tetapi Dia yang membina segala sesuatu ialah Allah. Dan Musa sesungguhnya setia dalam seluruh rumah-Nya sebagai seorang hamba, untuk menjadi kesaksian tentang perkara-perkara yang akan diucapkan kemudian; tetapi Kristus sebagai Anak atas rumah-Nya sendiri; dan rumah-Nya itu ialah kita, jikalau kita berpegang teguh pada keyakinan dan kemegahan pengharapan itu dengan teguh sampai kepada kesudahannya. Ibrani 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Musa ialah hamba yang setia yang digunakan Allah untuk mendirikan khemah suci, namun Kristus sebagai Imam Besar dan Rasul mempunyai kemuliaan yang lebih daripada hamba Musa. Setiap rumah, daripada khemah suci Musa, kepada bait suci Salomo, kepada bait suci Herodes yang diubah suai selama empat puluh enam tahun, bait suci manusia dengan 46 kromosomnya dan bait suci Millerite dari tahun 1798 hingga 1844, semuanya telah dibina oleh Allah. Dalam garis nubuatan tentang pelbagai perwujudan bait suci, yang bermula di Taman Eden, kemudian selepas dosa, di pintu gerbang Taman itu, lalu selepas air bah pada mezbah-mezbah hingga kepada Musa; tiga penanda utama ialah Musa, Kristus, dan seratus empat puluh empat ribu.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

मोसेस र ख्रीष्टले प्राचीन इस्राएलको अल्फा र ओमेगालाई प्रतिनिधित्व गर्छन्, र सँगै तिनीहरूले मानवता र दिव्यताको संयोजनलाई प्रतिनिधित्व गर्छन्, जसलाई एक लाख चवालीस हजारद्वारा पनि प्रतिनिधित्व गरिएको छ। तेस्रो स्वर्गदूतको आगमनमा, प्रकाशको पुस्तक अध्याय एघारमा, यूहन्नालाई मन्दिर नाप्न भनिन्छ, र उही स्वर्गदूतको 9/11 मा आगमन हुँदा, यूहन्नालाई फेरि मन्दिर नाप्न भनिन्छ। दुवै अवस्थामा उनलाई 1,260 दिनको बाहिरी आँगन छोडिदिन भनिएको छ। 2023 मा उही स्वर्गदूत आइपुग्यो, र अब परमेश्वरका जनतालाई मन्दिर नाप्न बोलाइँदैछ। 1,260 दिन, अथवा साढे तीन दिन, 2023 मा समाप्त भए, र त्यस बिन्दुदेखि आइतबारको व्यवस्थाभन्दा ठीक अघि सम्म मन्दिर उठाइँदै जानु छ। 2024 ले आधारहरू राखिने कार्यको चिन्ह लगायो, र यसले विद्रोहलाई त्यस्तो समूहको रूपमा प्रकट गर्‍यो जसले “सानातिना कुराहरूको दिनलाई तुच्छ ठान्यो,” र मिलरद्वारा दर्शन स्थापित गर्ने प्रतीकको पहिचानको विरोध गर्‍यो।

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Lagi firman Tuhan datang kepadaku, demikian: Tangan Zerubabel telah meletakkan dasar rumah ini; tangannya juga akan menyelesaikannya; maka engkau akan mengetahui bahwa TUHAN semesta alam telah mengutus aku kepadamu. Sebab siapakah yang memandang hina hari perkara-perkara yang kecil? Karena mereka akan bersukacita, dan akan melihat tali unting di tangan Zerubabel bersama ketujuh itu; itulah mata TUHAN, yang menjelajah ke sana kemari ke seluruh bumi. Zakharia 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Namoa te Miller ho pangololo ea hae ea hore ke Roma e thehang pono, ke ho hana metheo, ’me ke “ho nyelisa letsatsi la lintho tse nyenyane.” Mokhatlo oa ba-Millerite e ne e le mokhatlo oa alpha oa mangeloi a pele le a bobeli, ’me mokhatlo oa ba likete tse lekholo le mashome a mane a metso e mene ke mokhatlo oa omega oa lengeloi la boraro. O matla ka makhetlo a mashome a mabeli a metso e ’meli ho feta alpha. Ka kutloisiso ena ea boporofeta, metheo ea mokhatlo oa ba-Millerite ke “letsatsi la lintho tse nyenyane.” Ho nyelisa ’nete efe kapa efe ea motheo e emeloang holim’a litafole tse peli tsa Habakuke, ke ho shoa, hobane pono e thehiloeng temaneng ea leshome le metso e mene ea Daniele leshome le motso o mong ke eona pono eo Solomone a ileng a e supa.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Lapeng mo go se nang ponatshegelo, batho ba a nyelela; mme yo o bolokang molao, o segofetse. Diane 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Pono ya pedra do cimo i ta kausa marávida, pamodi e ta identifika ma pedra angular fundamental tanbê é pedra do cimo, ma ku binti-dôs bés más podêr. Prova fundamental alfa di 2024 foi mensájen di selamentu intelectual eksternu, y prova ômega di tenplu di 2026 é mensájen di selamentu spiritual internu. Un ta identifika imajen y marka di besta, y otru imajen y marka di Deus. Kel prova ômega internu é reprezentadu pa dos símbulu di sonhu di Miller ki mesti ser definidu na kontestu di eventus di últimus dias. Ké ki é armazén? y ké ki é karni?

We will continue these things in the next article.

Ҳаргизи ин чизҳоро дар мақолаи навбатӣ идома хоҳем дод.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Perkahwinan Yahudi pada zaman Yesus berlangsung dalam tiga tahap utama, yang sering tersebar sepanjang beberapa bulan atau setahun. Tahap pertama ialah perkahwinan yang sah di sisi undang-undang, yang disebut pertunangan, pada waktu itulah perkahwinan ditetapkan secara sah, namun pengantin perempuan dan pengantin lelaki tetap berpisah, sementara pengantin lelaki kembali ke rumah bapanya untuk menyediakan suatu tempat bagi pengantin perempuannya. Inilah sebabnya Maria, isteri Yusuf, disebut isterinya, bahkan sebelum mereka tinggal bersama. Ketidaksetiaan dalam tempoh ini dianggap sebagai perzinaan.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

waktu menanti itu tidak menentu dan boleh jadi beberapa hari, beberapa minggu, atau beberapa bulan. Ketidakpastian itu merupakan unsur yang penting dalam perumpamaan ini. Bapa itu mungkin menunggu sehingga setahun, untuk memastikan kesucian mempelai perempuan. Pengantin lelaki tidak mengumumkan hari atau saat yang tepat bagi kepulangannya, kerana keputusan tentang waktunya berada pada bapanya; maka mempelai perempuan mengetahui bahawa perkahwinan itu akan berlangsung—tetapi tidak mengetahui bila. Ketidakpastian ini memang disengajakan, dan sehingga bapa memerintahkan pengantin lelaki itu pergi mengambil mempelainya, segala sesuatu yang berkaitan dengannya tertangguh.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Apabila bapa berkata, “pergilah dan ambillah pengantin perempuanmu,” maka pengantin lelaki itu akan datang pada waktu malam, bersama sahabat-sahabatnya, sambil bersorak dan meniup sangkakala. Hal itu sentiasa berlaku pada waktu malam bagi mengelakkan perjalanan jarak jauh dalam kepanasan siang, yang boleh menjadi amat menekan di tanah Israel. Suluh dan minyak diperlukan, kerana pada waktu itu tiada lampu jalan, dan perarakan itu boleh berlanjutan selama berjam-jam. Ungkapan ritual yang sebenar dalam perkahwinan Ibrani kuno yang diisytiharkan semasa perarakan ialah, “Lihatlah, pengantin lelaki datang!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Ban yang dilukis dalam ibarat itu bukan perempuan sembarangan, melainkan para pengiring pengantin perempuan, yang menunggu bersama-sama dengannya, yang diharapkan turut serta dalam perarakan, dan yang bertanggungjawab untuk sentiasa siap pada bila-bila masa serta membawa minyak mereka sendiri untuk menerangi jalan ke rumah pengantin lelaki. Obor-obor itu cepat habis menyala, maka adalah suatu keperluan untuk membawa minyak tambahan, sekiranya perjalanan itu panjang. Tidak ada perkongsian minyak secara bersama.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Kutunda kulipo mu unyolo wakale wa mkwatulo ndi ukwati kunali kwachibadwa, ndipo mwachikhalidwe sikunali vuto. Kuchedwa kunali koyembekezeredwa, ndipo kugona kunali kwachibadwa. Kusiyana sikuli pakugona, koma pakukonzekera, osati pakukhala maso. Anamwali opusa sanakonzekere kuchedwa monga momwe anzeru anachitira. Aliyense akanagona, pakuti nthawi yochokera pa chinkhoswe chovomerezeka mwalamulo kufika pa kukwaniritsidwa kwa ukwati ikhoza kutenga chaka chimodzi.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Sa haon nga pag-abot han prosesyon ha balay han pamanhonon, nagtitikang an panagtawo han kasal ngan an purtahan ginsasarhan na hin waray kataposan, ngan an mga nahuhuri umabot diri na ginkakarawat. Diri ini kapintas—kundi kustombre; kay an bisan hin-o nga manuktok pa unina katapos maisara an purtahan nagpapasabot nga hiya diri kaapi han prosesyon.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu a ka i ininaw dɔw da la, ni A ma fɔli si di ka fara o sandalen kan, i n’a fɔ cogo min na A tun bɛ kɛ. A ma mago ka fɔli di, bari o donko kɛlen-kɛlenw bɛɛ tun faamu ka ɲɛ na A mɔgɔw ye. Yesu tun bɛ mɔgɔya kɔrɔbali marifaga dɔ yɛrɛw la kɛrɛnkɛrɛnnen de jira, tɛ abstraction ye.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Dintlha tsotlhe di tlhomamisitswe ka botlalo ke bosupi jwa Sehebera, mmogo le bo-rahisitori ba dipaka tsa Roma le Segerika.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah (abad ke-2 M, namun mengekalkan adat zaman Bait Suci sebelum 70 M)

The Talmud (later compilation, but quoting earlier practice)

Talmud (himphungkhawm hnuhnung zawk, nimahsela, hmaih lawmna kal tawh a sawi)

Josephus (1st century Jewish historian)

Josephus (sejarawan Yahudi abad pertama)

Rabbinic wedding liturgy and legal discussions

Литургия и правовые обсуждения раввинской свадьбы

Greco-Roman observers of Judea

Penjaga Judea Yunani-Romawi

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Josephus tidak memberikan suatu “panduan perkahwinan” yang tersusun rapi, tetapi perincian undang-undang dan budaya yang diandaikannya sepadan tepat dengan huraian dalam Mishnah/Talmud. Mishnah merupakan sumber utama.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Tanglatabo tad talinghaga sa tagapamatiod Judio no siglo a kapatad, ta awan iti Mateo 25 ti kasapulan a mailawag. Ti yaay iti tengnga ti rabii ket naisangsangayan, dagiti lampara ken minyak ket nalawag a kasapulan, ken ti pannakaibannog iti nagbaetan ti legal a panagkatulag iti panagassawa ken ti pannagprusision iti tengnga ti rabii ket namnamaen, ken ti naiserrad a ruangan ket isu ti kadawyan a pamamaraan! Dagiti birhen a naibelleng ket napabain, ken iti tagapamatiod Judio iti panawen ni Jesus, ti bain ti maag a birhen ket naan-anay unay a maiparbeng. Gaputa ammo da a nalaing ti alagaden, awan ti aniaman a panangngaasi ti mangngeg ni Jesus kadagiti maag a birhen, ta ammo ti amin a ti panagsagana ket maysa a naan-anay a pagrebbengan ti aniaman a birhen a naawis a makipagpaset iti prusision. Dagitoy a kinapudno ket kasta unay a nalawag kadagiti tagapamatiod Judio nga awan pulos kasapulan a mangted ni Jesus iti aniaman a pannakailawag iti talinghaga.

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