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

Buka ea Joele le Kereke ea Masala ea Letsatsi la Bosupa ea Laodisea - Nomoro ea Leshome le Metso e Mebeli

Number Twelve

Nomor Dua Belas

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

သင်္ကေတသက်သေခံချက်တော်ဖြစ်သော ယောလ၏ သက်သေခံချက်ကို၊ ပင်တေကုတ္တေနေ့၌ ပေတရု ပြောဆိုခဲ့သမျှနှင့် ပြုမူခဲ့သမျှအတွင်း ယောလ၏ သက်သေခံချက်ကို မှတ်မိသိမြင်နိုင်မည့် အနေအထားဖြင့် တင်ပြလိုသည့် ဆန္ဒရှိပါသည်။ ပင်တေကုတ္တေနေ့၌ ပေတရု ပြုမူခဲ့သည့်အရာနှင့် ပြောဆိုခဲ့သည့်အရာတို့အကြောင်း သမ္မာကျမ်းစာသည် ရှင်းလင်းစွာ ဖော်ပြထားသည်ဟု ကျွန်ုပ် အတိအကျ ယုံကြည်ပါသည်။ သို့သော် ပင်တေကုတ္တ၏ သတင်းစကားကို ယောလကျမ်း၏ ပြည့်စုံခြင်းဟူသော ဝေါဟာရများဖြင့် သူ တင်ပြထားစဉ်၊ နောက်မိုးရေ၏ သမိုင်းအတွင်း ပေတရုသည် ပရောဖက်ဆန်စွာ မည်သည့်အရာကို ပုံသဏ္ဌာန်ပြုနေခဲ့သည်ကို နားလည်လိုခြင်းဖြစ်ပါသည်။

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Pedro é um símbolo do povo remanescente de Deus, e isso é ilustrado não somente no Pentecostes, mas também em Cesareia de Filipe, em Mateus 16. Cesareia de Filipe localiza-se nos versículos treze a quinze de Daniel onze, três versículos que apresentam uma batalha que primeiro se cumpriu durante o período histórico em que Cesareia de Filipe era chamada Pânio. Os versículos treze a quinze precedem o versículo dezesseis, que identifica a lei dominical nos Estados Unidos. O versículo dez identifica o colapso da União Soviética em 1989. Os versículos dez a dezesseis de Daniel onze representam o período de 1989 até a lei dominical, e esse período é a “história oculta” do versículo quarenta do mesmo capítulo.

## The Hidden History in BOLDFACE

ᱵᱚᱞᱰᱯᱷᱮᱥ ᱨᱮ ᱩᱠᱩ ᱪᱟᱨᱤᱛᱨᱚ

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> “Le ka nako ya bofelo kgoši ya borwa e tla mo hlasela:”

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Nanging anak-anaké bakal kabangun, lan bakal nglumpukaké pasukan gedhé banget; lan raja ing sisih lor bakal teka nyerang dheweke kaya prahara, karo kreta perang, lan karo para nunggang jaran, lan karo kapal-kapal akèh; lan dhèwèké bakal mlebu ing nagara-nagara, lan bakal mbrebegi lan ngliwati. lan siji mesthi bakal teka, lan mbrebegi, lan ngliwati: banjur dhèwèké bakal bali, lan kabangun manèh, nganti tekan bètèngé.

## 2014 the battle of Raphia

2014 — ntwa ya Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Leloko la borwa le tla galefa kudu, la tšwa la lwa le yena, e lego leloko la leboa; yena o tla kgoboketša lešaba le legolo, eupša lešaba leo le tla gafelwa seatleng sa gagwe. Ge a šetše a tlošitše lešaba leo, pelo ya gagwe e tla iphagamiša; o tla wiša ba bantši ba dikete tše dintši, eupša a ka se tiišwe ke sona.

## The battle of Panium (Caesarea Philippi)

Ndwa ya Panium (Caesarea Philippi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Basile ya leboa e tla boa, mme e tla phutha boidiidi jo bogolo go feta jwa pele; mme ruri e tla tla morago ga dingwaga dingwe ka mophato o mogolo le ka dikhumo tse dintsi.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> “Pada masa itu, banyak orang akan bangkit melawan raja negeri selatan; demikian juga para perampas dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh.”

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Sabab nian hmul lama lalpa chuan a lo kal ang a, rampart a siam ang a, kulh nghet berte a lak ang; chhim lama ṭhuamte chuan an dang zo lo vang, a mi thlan te pawh; an dang theihna tûr chakna mah a awm lo vang.

## The Sunday law in the USA

Molao wa Sontaga kwa USA

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Nupi lo omesing ongambela uye okuza kuye ta ningi sha ngaashi e shi hala, nande umwe ita fikama komesho yakwe; ndeleye ota fikama moshilongo shiwa, osho tashi hanaunwa kokamheno kaye. Ota i yo moshilongo shiwa, ndele oshiwana shihapu otashi nyonwa; ashike ei oya pondola moshikala shaye, Edom, naMoab, nomapulo opamutwe ooanona vaAmmon. Ota tandavela yo eke laye koshilongo; neshilongo shaEgipiti itashi pondola. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Apabila Petrus secara kenabian berada di Kaisarea Filipi (Panium), dan Pentakosta, itu adalah masa hujan akhir, yang menempatkannya dalam ‘sejarah tersembunyi’ dari ayat empat puluh. Saya bermaksud membahas perang Ukraina saat ini yang dilambangkan dalam ayat sebelas dari pasal sebelas dan perang Panium yang akan datang dalam ayat tiga belas sampai lima belas, yang menuntun kepada Perang Dunia Ketiga, yang merupakan peristiwa-peristiwa lahiriah antara 1989 dan undang-undang hari Minggu; tetapi saat ini kita sedang mengidentifikasi sejarah malaikat ketiga sejak 22 Oktober 1844 sampai kepada pembentukan gereja yang sah secara hukum pada tahun 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

गान्दो रेखाया 9/11 (1844) नि सोमबारनि न्याय (1863) सिम आओखानाय तिस्रा दूतनि फैयावखौ दिन्थिफोरगोन। सोमबारनि न्यायखौ एमैनसिपेसन प्रोक्लेमेसनजों जेरै गोदाननि खामानिखौ फोसावनायजों रुपाइथि खालामदोंमोन; बेखायनो बेयो सोमबारनि न्यायनि रुपाइथि, जायगा गोदानखौ गैया खालामनाय जायो। गोदानखौ गिदिर रिपाब्लिकान प्रेसिडेन्टजों फोसावदोंमोन, जाया जोबथा रिपाब्लिकान प्रेसिडेन्टजों गैया खालामनाय गोदाननि रुपाइथि—जाय सोमबारनि न्यायाव भाविसोमुहिकराव एखौ डिक्टेटर जानायनि थाखाय दैसिन होखाग्राय।

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “နမူတို့နိုင်ငံသည် မိမိအုပ်ချုပ်ရေး၏ အခြေခံမူများကို ဤသို့ စွန့်ပစ်ကာ တနင်္ဂနွေနေ့ဥပဒေတစ်ရပ်ကို ပြဋ္ဌာန်းသောအခါ၊ ပရိုတက်စတင့်ဝါဒသည် ဤအမှု၌ ပေါပ်ပရေးနှင့် လက်ချင်းချိတ်မည်ဖြစ်သည်။ ထိုအရာသည် အခွင့်အရေးရမည့်အချိန်ကို ကြာမြင့်စွာ အလွန်တမ်းတစွာ စောင့်ကြည့်နေခဲ့ပြီး တစ်ဖန် တက်ကြွသော အာဏာရှင်စနစ်အဖြစ် ခုန်ထွက်လာရန် အခွင့်သာချိန်ကို ရှာဖွေနေသော ဖိနှိပ်အာဏာရှင်စနစ်အား အသက်သွင်းပေးခြင်းမှတစ်ပါး အခြားမဟုတ်ပေ။” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 BC hi alpha histri we mi statem taim profesi bilong Aisea sapta 7 ves 8, na em i go inap long omega inapim long 1863. Long 742, Ahas, king bilong saut kingdom bilong Juda, i wok long go insait long wanpela pait namel long ol yet, wantaim tenpela traib bilong not we i bin mekimap not kingdom. Histri bilong 742 BC i bin soim long Juda, tru na literel glorius graun bilong ol Skripsa, we ol tru na literel Ju i bin stap long en, na long dispela hap tok em i makim long dispela nogut na longlong king Ahas—na olsem i kamap wanpela taip bilong omega histri bilong 1863. Omega histri bilong 1863 i kamap tru insait long dispela taim we Yunaitet Stets i bosim olsem dispela wel abus bilong graun, namba sikis kingdom bilong profesi bilong Baibel. Yunaitet Stets em i spirituel glorius graun, em i bung bilong Protestan Kristeniti husat long sait bilong Baibel ol i spirituel Ju. Dispela pait namel long not na saut long 742 BC long alpha histri i bin soim dispela pait namel long not na saut long omega histri bilong 1863. Wantaim, dispela tupela witnes i soim histri bilong ausait i go inap long Sande loa, we spirituel glorius graun bai gen i bruk i go long tupela kain lain.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Pada 742 SM, kuasa utara itu melambangkan suatu persekutuan antara sepuluh suku utara Israel dengan Syria, maka dengan demikian menubuatkan suatu persekutuan dengan kuasa luar, sebagaimana digenapi apabila sokongan kepausan pro-perhambaan diberikan kepada negeri-negeri selatan yang pro-perhambaan dalam Perang Saudara. Sekutu luar bagi Syria pada tahun 742 SM, dan sekutu luar bagi kepausan dalam Perang Saudara, mengenal pasti persekutuan golongan globalis dunia dengan Demokrat globalis dalam peperangan mereka menentang MAGA-isme, suatu peperangan yang bermula pada tahun 2015 apabila presiden yang keempat dan yang terkaya bangkit, dan dengan berbuat demikian menggerakkan seluruh alam Grecia menurut Daniel fasal sebelas, ayat dua. Penggerakan itu menandakan kebangkitan bangsa-bangsa kafir dalam kitab Joel. “Grecia” dan “bangsa-bangsa kafir” ialah lambang kuasa naga yang memimpin dunia kepada Armagedon dalam persekutuan dengan binatang dan nabi palsu.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Pada tahun 2015, bangsa-bangsa kafir dibangunkan kepada panggilan nubuat menuju lembah Yosafat menurut Yoel, yang juga disebutnya lembah penghakiman. Pada tahun 2015 Donald Trump mengumumkan pencalonannya sebagai presiden, dengan demikian menggugah kekaisaran globalis yang dilambangkan sebagai Yunani, dan bangsa-bangsa kafir mulai berarak menuju Armagedon, dan hanya satu tahun setelah dimulainya Perang Ukraina, sebagai penggenapan ayat sebelas dari Daniel sebelas.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Civil wars za mwaka 742 KK na 1863 zinatambulisha historia ya sheria ya Jumapili, ambayo huashiria mwisho wa ufalme wa sita wa unabii wa Biblia. Ufalme huo wa sita ulianza na Vita vya Mapinduzi, hivyo mwisho wa ufalme wa sita katika sheria ya Jumapili hutambulisha kurudiwa kwa Vita vya Mapinduzi, katika wakati uleule ambapo Vita vya wenyewe kwa wenyewe vinaendelea. Ufafanuzi wa na uainishaji wa vita kuwa vya wenyewe kwa wenyewe au vya mapinduzi hutegemea mtazamo. Kile ambacho sasa Wanademokrasia wanafanya kupitia lawfare, ubadhirifu, udanganyifu, uhamiaji haramu na propaganda, wao hukita Vita vya Mapinduzi, katika wakati uleule ambapo Vita vya wenyewe kwa wenyewe vinaendelea. Ufafanuzi wa na uainishaji wa vita kuwa vya wenyewe kwa wenyewe au vya mapinduzi hutegemea mtazamo. Kile ambacho sasa Wanademokrasia wanafanya kupitia lawfare, ubadhirifu, udanganyifu, uhamiaji haramu na propaganda, wao hukiita mapinduzi ya rangi, lakini roho zile zinazopinga hila zao za utandawazi huziona shughuli hizo hizo kuwa ni uchochezi wa machafuko ya ‘kiraia’. Je, Antifa ni mhalifu au shujaa?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Nsɛm akɛseɛ abien a esisii wɔ abakɔsɛm mu no gyina hɔ ma ɔko koro a ɛma mpaepaemu, a ɛba Republican ɔmampanyin a ɔtwa toɔ no abakɔsɛm mu. Sɛnea na ɛteɛ wɔ Republican ɔmampanyin a ɔdi kan no ho no, saa ɔko no bɛdi nkonim wɔ Republican ɔmampanyin a ɔtwa toɔ no so, deɛ na wɔde no hyɛɛ agyiraeɛ nso wɔ Ɔmampanyin a ɔdi kan no mu, na ɔno nso ne deɛ odii Nsakraeɛ Ko no mu nkonim. Sɛnea Democrats no ka no, MAGA nsakraeɛ no na ɛde mprempren “ɔman mu basabasayɛ” yi reba. Gyina wo ankasa amanyɔsɛm mu ahwɛyie so no, mprempren ɔko yi yɛ ebia nsakraeɛ ko anaa ɔman mu ɔko. Nkɔmhyɛ mu no, ɛyɛ ne nyinaa.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 melambangkan undang-undang Ahad, demikian juga 1844, ketika malaikat ketiga tiba dengan pekabaran undang-undang Ahad. Tempoh dari 1844 hingga 1863 memikul tanda tangan undang-undang Ahad dari awal sampai akhir. Pada tahun 1846, pernikahan keluarga White, pemeliharaan Sabat, dan perubahan nama dari Harmen kepada White menandai bahwa pernikahan yang dimasuki pada 22 Oktober 1844 telah disempurnakan, dan penyempurnaan itu menandai permulaan proses pengujian bagi malaikat ketiga, sama seperti ujian Sabat manna yang tiga rangkap menandai permulaan sepuluh ujian setelah baptisan Laut Merah.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Manna itu ialah ujian yang pertama dan melambangkan ujian yang kesepuluh di Kadesh, kerana kedua-duanya melambangkan perkhabaran malaikat yang ketiga dan dengan demikian hukum hari Ahad.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Setiap minggu sepanjang pengembaraan mereka yang panjang di padang gurun, orang Israel menyaksikan suatu mukjizat rangkap tiga, yang dimaksudkan untuk menanamkan dalam fikiran mereka kesucian hari Sabat: sejumlah manna yang berganda turun pada hari keenam, tidak ada pada hari ketujuh, dan bahagian yang diperlukan untuk hari Sabat tetap terpelihara manis dan murni, sedangkan jika ada yang disimpan lebih pada waktu lain, itu menjadi tidak layak digunakan.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Ya kwanza kati ya majaribu kumi ilikuwa jaribu la “mana” linalowakilisha ujumbe wa namna tatu wa malaika watatu wa Ufunuo kumi na nne. Kama ilivyokuwa kwa mana, hao malaika wanawakilisha onyo la namna tatu dhidi ya ibada katika siku ya kwanza ya juma. Muujiza wa namna tatu wa mana “ulikusudiwa kugusa akili zao kwa utakatifu wa Sabato,” ambao bila shaka ndio kusudi la malaika wa tatu. Wa kwanza kati ya miujiza ile mitatu inayowakilishwa na mana ulihusisha “kula” mkate wa mbinguni, na “kula” ni ishara ya alfa ya kipindi cha mvua ya masika. Muujiza wa pili unawakilisha ujumbe wa malaika wa pili ambapo uvuvio “huongeza mara mbili” maneno na vifungu ili kuashiria kipindi kinachowakilishwa na kuanguka mara mbili kwa Babeli, kwa maana Babeli umeanguka, umeanguka. Muujiza wa pili ulikuwa “kuongezwa mara mbili” kwa kiasi cha mana katika siku ya sita. Muujiza wa tatu ulikuwa kuhifadhiwa kwa mkate wa Sabato ya siku ya saba.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Sebagai suatu lambang bagi ketiga-tiga malaikat itu, manna ialah malaikat yang pertama, dan oleh itu mestilah mengandungi keseluruhan kisah, yang dalam Wahyu empat belas merupakan kisah ketiga-tiga malaikat itu semuanya. Malaikat pertama ialah suatu fraktal bagi berita ketiga-tiga malaikat. Fraktal ialah suatu bentuk geometri yang kompleks yang dapat dipecahkan kepada bahagian-bahagian, yang setiap satunya merupakan salinan keseluruhan itu dalam saiz yang diperkecilkan. Sifat ini disebut keserupaan kendiri. Fraktal lazimnya mempunyai perincian yang rumit tidak kira sejauh mana pembesaran dilakukan. Fraktal terdapat dalam matematik, biologi, fizik, geologi, kimia, astronomi, kejuruteraan, dan banyak lagi bidang pengetahuan yang lain.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“ബോധകമൂന്നിന്റെ ഘടന” എന്ന വെളിപ്പാട് പുസ്തകത്തിലെ പതിനാലാം അദ്ധ്യായത്തിലെ മൂന്നു ദൂതന്മാരുടെ ഘടന ആദ്യ ദൂതന്റെ സന്ദേശത്തിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നു; അതുകൊണ്ടുതന്നെ ആദ്യ ദൂതൻ ആ മൂന്നു ദൂതന്മാരുടെ ഒരു “ഫ്രാക്ടൽ” ആകുന്നു. ദാനിയേൽ പുസ്തകത്തിലെ ആദ്യത്തെ മൂന്ന് അദ്ധ്യായങ്ങൾ യഥാക്രമം ഒന്നാം, രണ്ടാം, മൂന്നാം ദൂതന്മാരുടെ സന്ദേശങ്ങളെ പ്രതിനിധീകരിക്കുന്നു; ദാനിയേൽ ഒന്നാം അദ്ധ്യായത്തിൽ അതേ “ബോധകമൂന്നിന്റെ ഘടന” പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നതുമാണ്—ആ മൂന്ന് അദ്ധ്യായങ്ങളിലുമുള്ളതുപോലെയും, ആദ്യ ദൂതനോടുള്ള ബന്ധത്തിൽ മൂന്നു ദൂതന്മാരിലുമുള്ളതുപോലെയും.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Intshumayelo kathathu yomana kwakufanele idliwe, njalo uDanyeli isahluko sokuqala simayelana lokudla. UDanyeli waphumelela uvivinyo lokudla ngokukhetha imibhida kulokudla kweBhabhiloni. Wase evivinywa ngokubonakala kwakhe, njalo ukubonakala kwakhe kwaletha ukwehlukana phakathi kobuso bakhe lobuso balabo ababedla ukudla kweBhabhiloni. Umbiko wengelosi yesibili uyibizo lokwehlukana leBhabhiloni ngesikhathi somlando wokwehlukana lapho izigaba ezimbili zakhiwa khona bese zibonakaliswa. Lolo vavanyo lwesibili lukaDanyeli lwaholela ovivinyweni lwesithathu lukaNebhukhadinezari, olwaluyivivinyo lesithathu esahlukweni sokuqala njalo olwaluyisifaniso sovivinyo lwesithombe segolide esahlukweni sesithathu, uSister White aluhlala eluchaza njengomthetho weSonto, wona ongumbiko wengelosi yesithathu. UDanyeli isahluko sokuqala uyifrakithali yezahluko ezintathu zokuqala zikaDanyeli, njalo lezo zahluko ezintathu zimelela izingelosi ezintathu zeSambulo isahluko setshumi lane, lapho ingelosi yokuqala lesahluko sokuqala sikaDanyeli kuyizifrakithali zazo zonke izingelosi ezintathu lazo zonke lezo zahluko ezintathu.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Setiap minggu sepanjang pengembaraan mereka yang panjang di padang gurun, orang Israel menyaksikan suatu mukjizat tiga serangkai yang dirancang untuk menanamkan dalam fikiran mereka kesucian hari Sabat: kuantiti manna yang berganda turun pada hari keenam, tidak ada sama sekali pada hari ketujuh, dan bahagian yang diperlukan untuk hari Sabat terpelihara tetap manis dan murni, sedangkan jika ada yang disimpan berlebihan pada waktu lain, ia menjadi tidak layak digunakan.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “Ny toe-javatra mifandray amin’ny fanomezana ny mana dia manome porofo tsy azo lavina fa ny Sabata dia tsy naorina, araka ny lazain’ny maro, tamin’ny fotoana nanolorana ny lalàna teo Sinay. Talohan’ny nahatongavan’ny Isiraelita teo Sinay dia efa fantany fa adidy tsy maintsy notandremany ny Sabata. Tamin’ny nanerena azy hanangona ampahany roa heny amin’ny mana isaky ny Zoma ho fiomanana amin’ny Sabata, izay tsy hisian’ny filatsahany, dia nasongadina taminy mandrakariva ny toetra masina ananan’ny andro fitsaharana. Ary rehefa nisy tamin’ny vahoaka nivoaka tamin’ny Sabata mba hanangona mana, dia nanontany ny Tompo hoe: ‘Mandra-pahoviana no handavanareo ny hitandrina ny didiko sy ny lalàko?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

गोला करून मन्ना खाणे, हे प्रकटीकरणाच्या दहाव्या अध्यायातील योहानाने देवदूताच्या हातातून ती छोटी पुस्तिका घेणे (गोळा करणे) आणि मग ती खाणे, याचे प्रतीकात्मक द्योतक आहे.

> 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. Revelation 10:9.

> ကောင်းကင်တမန်ထံသို့ ငါသွား၍၊ “စာအုပ်ငယ်ကို ကျွန်ုပ်အားပေးပါ” ဟု သူ့အားဆို၏။ ထိုသူကလည်း “ယူ၍ စားလော့။ ထိုစာအုပ်သည် သင်၏ဝမ်းကို ခါးစေမည်ဖြစ်သော်လည်း၊ သင်၏ပါးစပ်၌ ပျားရည်ကဲ့သို့ ချိုမြိန်လိမ့်မည်” ဟု ငါ့အားဆို၏။ ဗျာဒိတ် ၁၀:၉။

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Yohane wa vhaswa u fanela u ya kha muruṅwa na u humbela, nga murahu a fanela u “ṱanganedza” bugu ṱhukhu, nahone a dovha a fanela u “ḽa” yone. Yohane u khou imela maga mararu a muruṅwa wa u thoma nga u ya kha muruṅwa na u humbela, zwi tevhelwa nga ḽiga ḽa vhuvhili ḽa u ṱanganedza na ḽa vhuraru ḽa u ḽa. U kuvhanganya na/kana u ḽa, ndi lwa u thoma lwa milingo miraru ya mana, fhedzi zwi na furekithala ya milingo yoṱhe miraru ya mana. U kuvhanganya na u ḽa mana, zwi khou fanyisa Yeremia.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Ditemukani kata-kata-Mu, lalu aku memakannya; dan firman-Mu menjadi kegirangan dan sukacita hatiku; sebab aku disebut dengan nama-Mu, ya TUHAN, Allah semesta alam. Yeremia 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

“Ku a ki mantsoe” a fumanoa ke Jeremia ha a ntse a batla, a bile a kōpa buka e nyenyane. Lentsoe la Hae le ile la fumanoa ha manna a bokelloa. Ho bokella le ho ja manna ho tšoantšetsa Ezekiele ea ileng a ja buka eo a e filoeng; ka ho etsa joalo ho bontša hore ho hana ho ja buka ho ne ho lekana le ho ba joaloka ntlo e marabele.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> လူသား၏သားရေ၊ ငါသည် သင့်အား ပြောသောအရာကို နားထောင်လော့။ ထိုပုန်ကန်သော အိမ်ကဲ့သို့ သင်လည်း ပုန်ကန်သောသူ မဖြစ်နှင့်။ သင်၏ပါးစပ်ကို ဖွင့်လော့၊ ငါပေးသောအရာကို စားလော့။ ထိုနောက် ငါကြည့်သောအခါ၊ ကြည့်ရှုလော့၊ လက်တစ်ဖက်ကို ငါ့ထံသို့ ဆန့်ပို့လာ၏။ ထိုလက်၌ စာလိပ်တစ်လိပ် ရှိ၏။ ၎င်းကို ငါ့ရှေ့၌ ဖြန့်ပြ၏။ ၎င်း၌ အတွင်းဘက်နှင့် အပြင်ဘက် နှစ်ဖက်စလုံးတွင် စာရေးထား၏။ ၎င်းအတွင်း၌ ငိုကြွေးခြင်း၊ မြည်တမ်းခြင်းနှင့် အမင်္ဂလာကို ရေးထား၏။ ထို့ပြင် ကိုယ်တော်က ငါ့အား၊ လူသား၏သားရေ၊ သင်တွေ့သောအရာကို စားလော့။ ဤစာလိပ်ကို စားလော့။ ထို့နောက် သွား၍ ဣသရေလအမျိုး၏ အိမ်တော်အား ဟောပြောလော့ဟု မိန့်တော်မူ၏။

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Maka aku membuka mulutku, lalu ia menyuruh aku memakan gulungan kitab itu. Dan ia berfirman kepadaku: Anak manusia, buatlah perutmu memakannya, dan penuhilah isi perutmu dengan gulungan kitab yang Kuberikan kepadamu ini. Lalu aku memakannya; dan di dalam mulutku rasanya manis seperti madu. Yehezkiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Angki Ezekiel ojamaha buku ketikgipa roll-ko cha∙na jechakgenchimode, ua birokgipa nokdringo ong∙genchim, aro ua cha∙na gita on∙gimin “buk”-ni “roll” ko “kalimani, gronggrikani, aro duk” ine mesokaha, jean bon∙kamgipa salrango minggittam sandesko mesoka. Bon∙kamgipa salrango ia minggittam sandesara Para. 14 o donggipa minggittam sa∙gre sandesrang ong∙a, aro Ezekiel ia minggittam sandesrangko jea contexto-o on∙aha, uan Islam aro gitamgipa dukni contexto ong∙a. Ia minggittam sandesrangna alpha aro omega gnang, aro gitamgipara “duk” ong∙a, jean Islam-ni mongsonggipa chin ong∙a; uni gimin alpha omegana agreena nanggen. Uni gimin “kalimani”-rangara 9/11 o a∙bachenggipa kalimanirangko mesoka, jeon snigipa turamni arrival aro gitamgipa duk re∙baaha, aro uarang ja∙mano ja∙mano bilsi bilsi saksa saksa ong∙e snigipa bon∙kamgipa plagues-rangona kingking dal∙batgipa ong∙e re∙anggenchim. Para. 11 ni Sunday law “earthquake” o, gitamgipa duk dal∙bate re∙baaha, aro inspiration an∙chingna Isaia 10 ni toromi ong∙gijagipa decree ara ua Sunday law ong∙a ine agana. Verse-ni a∙bachengani “duk” ine aganako a∙bachenga, jean toromi ong∙gijagipa decrees-rangko dakgiparangni kosako ong∙a.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Mangan manna itu ialah ujian yang pertama daripada tiga ujian; yang kedua ialah “penggandaan” pada hari persiapan. Dan apakah yang sedang mereka persiapkan? Mereka sedang mempersiapkan diri bagi ujian Sabat, iaitu pekabaran malaikat yang ketiga.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Mu’ujizah tifold ya itu juak nyadi ujian pertama tauka alpha ari sepuluh iti ujian. Allah meri manna ba langkah pertama, udah nya Iya meri bagi “dua kali ganda” ba langkah kedua, tang nadai ba langkah ketiga. Ujian ketiga enda lain ari dua ujian ti dulu, laban iya meh ujian penentu. Tiga iti ujian nya ngelambangka alpha ari siti proses pengujian sepuluh langkah ti mai ngagai Kadesh ti pertama.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Fa ko dōŋi teologe en nyin, bo ke boŋo nɛm chuɔl jɔk kɛ piny ku guop bɛɛri kuɛri mar duɔɔm kɛny jiëth e Kadesh muk. Kɛkɛl de guɔp ke boŋo toŋ Ciɛl Maar ka kuɛri kuɛri guɔp guɔp kɛny jiëth, kɔc ciɛt teŋ boŋo kɛ pɛi raan yic kuɛri kuɛri e piny cïŋ de thok de pɛi. Gɔɔr dɔŋ bɛɛi.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Teko ea pele ke mana. Paulo o hlalosa hore ho tšela Leoatle le Lefubelu e ne e le kolobetso.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Tambahan pula, saudara-saudara, aku tidak mahu kamu tidak mengetahui bahawa semua nenek moyang kita berada di bawah awan, dan semuanya telah menyeberangi laut; dan semuanya telah dibaptiskan kepada Musa dalam awan dan dalam laut. 1 Korintus 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa melambangkan Yesus, dan baptisan Yesus menandai suatu proses pencobaan, yang bersifat tiga rangkap, yang dimulai dengan dan menekankan ujian selera. Salib dilambangkan oleh Paskah di Mesir. Ketika mereka keluar di seberang Laut Merah, Kristus dibangkitkan sebagai persembahan buah sulung. Ketika Ia keluar dari kubur berair oleh tangan Yohanes Pembaptis, Kristus (persembahan buah sulung) memulai suatu proses pencobaan selama empat puluh hari. Setelah Ia dibangkitkan sebagaimana dilambangkan oleh baptisan-Nya, ada empat puluh hari ketika Kristus berinteraksi dengan murid-murid berhadapan muka. Proses pencobaan dimulai setelah penyeberangan Laut Merah, sama pastinya seperti Kristus digerakkan oleh Roh ke padang gurun segera setelah Ia keluar dari air.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Teko ya pele bakeng sa Kriste e bile ya takatso ya dijo, ka gobane Senkgwa sa Legodimo se ile sa thoma modiro wa sona wa go tlotšwa moo Adama a bego a wetše gona. Teko ya pele ka morago ga Lewatle le Lehwibidu ke teko ya manna ya mahlakore a mararo, yeo e emelago teko ya mahlakore a mararo godimo ga Senkgwa sa Legodimo. Go lekwa ga Kriste go thomile ka morago ga ge a tšwile meetseng, ka gona diteko tše lesome le tšona di swanetše go thoma “ka morago ga” ge bona ba tšwile meetseng. Ke moka Kriste a lebana le teko ya mahlakore a mararo, yeo e beilwego ka gare ga seemo sa takatso ya dijo, bjalo ka ge go swantšhitšwe ke teko ya mahlakore a mararo ya manna yeo e thomile ka morago ga ge Moya o lelekile Isiraele ya bogologolo Egipita gomme wa e iša lešokeng.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Lista tse dingwe tse di akanyetsang ka gore ke dikgoreletsi dife tse di emelwang ke diteko tse lesome tse di fitlhelang kwa Kadeshe di supa botsuolodi jwa namane ya gouta ya ga Arone e le bongwe jwa diteko tseo tse lesome, mme di phoso.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Bokgopo bja namane ya gauta bo emela diteko tše pedi. Ke karolo ya bohlokwa ya seswantšho sa namane ya gauta. Borapedi bja medimo ya diswantšho, bjo bo bonagaditšwego ge batho ba nagana gore Modimo a ka se bone, bo ile bja latelwa ke go boa ga Moshe. Ke moka batho ba ile ba dira kgetho ya go tšwela pele e le barapedi ba medimo ya diswantšho ba le pepeneneng mahlong a Modimo, bjalo ka ge a be a emelwa ke Moshe.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Dalam pemberontakan berganda yang semakin memuncak itu, kita melihat suatu pembagian profetis di antara suku-suku, ketika suku Lewi ditetapkan secara khusus bagi pekerjaan Bait Suci, sebab hingga pemberontakan itu, pekerjaan Bait Suci harus dilaksanakan oleh anak sulung dari setiap suku. Hal itu tidak lagi demikian. Kini suku Lewi yang setia akan memelihara Bait Suci. “Pembagian” atau pemisahan menjadi ‘dua’ adalah suatu unsur dari ciri profetis anak lembu emas.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Mvukelo wa Aroni wu fanekisile muvukelo wa Yerobowama, hosi yo sungula ya mfumo wa le n’walungwini wa Israyele. Yerobowama u “andzisile kambirhi” marhole ya nsuku, a veka rin’we eBethele ni rin’wana eDani. Aroni na Yerobowama va yimela matimu lama fambelanaka, lawa ya nga matimu ya ku vumbiwa ka xifaniso xa xivandzana. Matimu ya xifaniso xa xivandzana ma hetiseka hi minkarhi yimbirhi, leyi avanyisiweke hi nawu wa Sonto eUnited States. Xifaniso xa xivandzana i xikombiso xa ku hlangana ka kereke ni mfumo lexi sungula ku simekiwa eku sunguleni eUnited States, kutani endzhaku emisaveni hinkwayo.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Ka linako tsohle go na le karogano e amanago le diswantšho tša seswantšho sa sebata. Go Arone e be e le karogano ya Balefi, go Jeroboama e be e le karogano ya meloko e lesomepedi ya Israele go ba meloko e mebedi ya borwa le meloko e lesome ya lebowa.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

ព្រះយ៉ូហានបានហៅនិមិត្តសញ្ញានៃទំនាក់ទំនងរវាងសាសនាចក្រ និងរដ្ឋនោះថា «រូបឆ្លាក់នៃសត្វ» នៅក្នុងគម្ពីរវិវរណៈ។ កូនគោមាសរបស់អើរ៉ុន និងរបស់យេរ៉ូបោម គឺជារូបឆ្លាក់នៃសត្វមួយ ហើយសត្វដែលរូបទាំងនោះតំណាងឲ្យ គឺបាប៊ីឡូន ព្រោះនគរដំបូងនៅក្នុងពាក្យទំនាយនៃព្រះគម្ពីរ ត្រូវបានតំណាងដោយក្បាល «មាស» មួយ នៅក្នុងដានីយ៉ែល ជំពូក ២។ រូបឆ្លាក់នៃសត្វតំណាងឲ្យការសាកល្បងពីរ ដ្បិតការសាកល្បងត្រូវបាននាំមកលើសត្វនៅផែនដីជាមុនសិន គឺសហរដ្ឋអាមេរិក បន្ទាប់មកនៅក្នុងវិវរណៈ ជំពូក ១៣ សហរដ្ឋអាមេរិកបង្ខំឲ្យពិភពលោកបង្កើតរូបឆ្លាក់មួយដល់សត្វនោះ។ ការសាកល្បងទីមួយ គឺសហរដ្ឋអាមេរិក បន្ទាប់មកគឺពិភពលោក។

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bila Amerika, negeri kebebasan beragama itu, bersatu dengan Kepausan dalam memaksa hati nurani dan mendesak manusia untuk menghormati sabat palsu, maka rakyat di setiap negeri di seluruh dunia akan dituntun untuk mengikuti teladannya.” Testimonies, jilid 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Ditšhaba tša dinaga di tla latela mohlala wa United States. Le ge yona e etelela pele, le ge go le bjalo tlalelo yeo e swanago e tla tlela setšhaba sa rena dikarolong ka moka tša lefase.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Pemberontakan anak lembu emas itu bersifat rangkap dua dan menandai dua daripada sembilan ujian yang pertama, yang membawa kepada ujian yang kesepuluh dan terakhir di Kadesh yang pertama. Apabila pemberontakan Harun dan Yerobeam digabungkan “baris demi baris,” didapati bahawa Harun, imam besar, melambangkan sebuah gereja, dan Yerobeam, raja Israel, melambangkan negara. Kedua-dua garis itu bersama-sama merupakan lambang gabungan gereja dan negara. Dua mezbah Yerobeam telah didirikan di Betel, (bermaksud gereja) dan Dan (bermaksud penghakiman), dan bersama-sama melambangkan gabungan gereja dan negara. Dengan pokok-pokok ini ditetapkan, kita akan mula mengenal pasti sepuluh ujian itu.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Ditlhahlobo tse lesome di beilwe mo seemong sa boikhutso jwa Sabata (Bahebere 3–4). Di simolola ka kgakgamatso e menagaro ya mana le thuto ya yone ka ga Sabata, mme di khutla ka tlhatlhobo ya bolesome, e leng Kadeshe wa ntlha. Kadeshe yoo wa ntlha ke “letsatsi la kgokgontsho mo Dikwalong,” mme Paulo o baya botsuolodi jwa bofelo mo seemong sa tlhatlhobo ya Sabata. Teko ya Alefa e ne e le Sabata, jaaka e tshwantsheditswe ke mana, mme teko ya bolesome le ya Omega kwa Kadeshe wa ntlha le yone e ne e le boikhutso jwa Sabata. Alefa le Omega tsotlhe di emela bokhutlo bo na le tshimologo.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Oleh itu (sebagaimana yang difirmankan oleh Roh Kudus: Pada hari ini, jika kamu mendengar suara-Nya, janganlah keraskan hatimu seperti pada waktu pemberontakan, pada hari pencobaan di padang gurun; ketika nenek moyangmu mencobai Aku, menguji Aku, dan melihat perbuatan-perbuatan-Ku empat puluh tahun lamanya. Oleh sebab itu Aku murka terhadap angkatan itu, lalu berfirman: Mereka selalu sesat dalam hati mereka, dan mereka tidak mengenal jalan-jalan-Ku. Maka Aku bersumpah dalam murka-Ku: Mereka tidak akan masuk ke dalam perhentian-Ku.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Пазете се, братя, да не би у някого от вас да се намери зло сърце на неверие, та да отстъпи от живия Бог. Но увещавайте се един друг всеки ден, докле се казва „Днес“, за да не би някой от вас да се закорави чрез измамливостта на греха. Защото ставаме съпричастници на Христос, ако удържим твърдо до края първоначалната си увереност;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Leha go bolelwa go twe, Gompieno fa lo ka utlwa lentswe la gagwe, lo se ka lwa thatafatsa dipelo tsa lona, jaaka ka nako ya go galefisa. Gonne bangwe, e rile ba sena go utlwa, ba galefisa; le fa go ntse jalo, e ne e se botlhe ba ba tswang kwa Egepeto ka Moshe. Mme o ne a hutsafadiwa ke bomang ka dingwaga di le masome a manè? A e ne e se ke bone ba ba neng ba leofile, ba ditopo tsa bone tsa wela mo nageng? Mme o ne a ikanela bomang gore ba ka se tsene mo boikhutsong jwa gagwe, fa e se bone ba ba sa dumelang? Jalo re bona gore ba ne ba se ka ba kgona go tsena ka ntlha ya tumologo.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Oleh itu, marilah kita takut, supaya jangan, sedang janji untuk masuk ke dalam perhentian-Nya masih tinggal bagi kita, ada di antara kamu yang ternyata tidak mencapainya. Kerana kepada kita telah diberitakan Injil sama seperti kepada mereka; tetapi firman yang diberitakan itu tidak memberi manfaat kepada mereka, kerana tidak disertai iman dalam diri mereka yang mendengarnya.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Kerana kita yang telah beriman masuk ke dalam perhentian, sebagaimana firman-Nya: Seperti Aku telah bersumpah dalam murka-Ku, mereka tidak akan masuk ke dalam perhentian-Ku; walaupun pekerjaan-pekerjaan itu telah diselesaikan sejak asas dunia. Kerana di suatu tempat Ia telah berfirman tentang hari ketujuh demikian: Dan Allah berhenti pada hari ketujuh daripada segala pekerjaan-Nya. Dan di tempat ini lagi: Mereka tidak akan masuk ke dalam perhentian-Ku.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> សេចក្តីនេះបង្ហាញថា នៅតែមានមនុស្សខ្លះត្រូវចូលទៅក្នុងការសម្រាកនោះ ហើយអស់អ្នកដែលបានឮដំណឹងល្អនេះជាមុន មិនបានចូលទៅទេ ព្រោះអសេចក្ដីជំនឿ។ ម្តងទៀត ទ្រង់កំណត់ថ្ងៃមួយជាក់លាក់ ដោយមានព្រះបន្ទូលក្នុងគម្ពីរដាវីឌថា «ថ្ងៃនេះ» បន្ទាប់ពីរយៈពេលយូរដូច្នេះហើយ ដូចមានសេចក្ដីចែងថា «ថ្ងៃនេះ បើអ្នករាល់គ្នានឹងស្តាប់ព្រះសូរសៀងរបស់ទ្រង់ កុំធ្វើឲ្យចិត្តរបស់អ្នករាល់គ្នារឹងទទឹងឡើយ»។

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Gonne fa Jesu a ba file boikhutso, a ka be a se ka morago a buile ka letsatsi le lengwe.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Jadi, masih tersedia suatu perhentian bagi umat Allah. Sebab barangsiapa telah masuk ke dalam perhentian-Nya, ia sendiri pun telah berhenti dari segala pekerjaannya, sama seperti Allah berhenti dari pekerjaan-Nya. Karena itu, marilah kita berusaha untuk masuk ke dalam perhentian itu, supaya jangan seorang pun jatuh mengikuti teladan ketidakpercayaan yang sama. Ibrani 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

ਕਿਉਂਕਿ “ਉਕਸਾਵੇ ਦੇ ਦਿਨ” ਵਿੱਚ ਯਹੋਸ਼ੂਆ ਅਤੇ ਕਾਲੇਬ ਦਾ ਸੰਦੇਸ਼ ਅਸਵੀਕਾਰ ਕੀਤਾ ਗਿਆ ਸੀ। ਇਹ ਅੰਸ਼ ਉਸ ਵਰਗ ਉੱਤੇ ਆਧਾਰਿਤ ਹੈ ਜੋ ਆਪਣੇ ਸੁਣੇ ਹੋਏ ਸੰਦੇਸ਼ ਉੱਤੇ ਅਵਿਸ਼ਵਾਸ ਕਰਕੇ ਅੰਦਰ ਪ੍ਰਵੇਸ਼ ਨਹੀਂ ਕਰੇਗਾ। ਇਸ ਸੰਦੇਸ਼ ਨੂੰ “ਵਿਸ਼ਰਾਮ” ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ।

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Ba ba sa ikemisetsang go nea Morena tirelo e e boikanyego, e e tlhoafetseng, e e tletseng lorato ga ba kitla ba bona boikhutso jwa semowa mo botshelong jono le mo botshelong jo bo tlang. ‘Ka jalo go santse go setse boikhutso jwa batho ba Modimo.... Ka jalo a re direng ka natla gore re tsene mo boikhutsong joo, gore ope a se ka a wa ka sekai se se tshwanang sa tumologo.’ Boikhutso jo go buiwang ka jone fano ke boikhutso jwa tsotlhe, jo bo bonwang ka go latela taelo e e neilweng. ‘Dirang ka tlhoafalo e kgolo.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Phomolo” ke molaetša wo o emetšwego ke molaetša wa Joshua le Caleb. Paulo o diriša ditherešo tšeo di amanago le Sabatha ya letšatši la bošupa bjalo ka seka sa molaetša wa “phomolo” wo o ganeditšwego ke bao ba bego ba reretšwe go hwa lešokeng.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Pekngawng ka, “Kamci nangni bai knao uni ku·rangko knachakgenchimode” ingipa, Revelation ki ki·tapni ia gisik nangchongmotgipa kattarang baksa apsan ong·a—je mandea Gisikko ku·rangko knachakgipa, ua Gisikni katta-ko knachakgipa ong·a; jean ja·mano ga·akgipa chi·sikni katta ong·a; jean “neng·takani”ni katta ong·a. Kadesh-o ua ku·rangko gangaha, aro bikotgiparang gipin dilgipako seoke uamangko Egyptona pil·angna baseaha. Ia matnanganini histori Psalm 95-o aro Paul-ni Hebrews-o aganaha. Ia histori skanggipa Israelni chongmotgipa sakchi pusa chikgipao uamangni gualani-ko mesokaha. Chikgipa sakchi pusa-ni alpha sakchi pusa manna-ni gipenggipa aiao inmangipa maikai-saksa ong·anichi a·bachengaha—jean sa·gre sakgittamni kattarangko, Isolni Niamko, Sabbath neng·takako, Salgini cha·ani-ko, manigipa kattako aro bichal-ko mesokgipa ong·a—aro chikgipa sakchi pusa-ni bon·kamgipa sakchi pusa “neng·takani”ni sakchi pusa ong·aha. “Neng·takani” jean ka·sachakani-ni ong·a, Sister White-ni aganani gita, ua ja·mano ga·akgipa chi·sikni toe agangipa chin ong·a. Kadesh, “line upon line” ine on·gimin ja·mano ga·akgipa chi·sikni kattako ra·chakna ba jegalna sakchi pusani toe agangipa chin ong·a.

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Line upon line “perhentian” itu ialah pencurahan Roh Kudus yang dilambangkan sebagai hujan akhir. “Perhentian” itu juga ialah Sabat hari ketujuh, meterai itu sendiri yang dikenakan ke atas orang-orang setia pada masa hujan akhir. “Perhentian” itu ialah kasih karunia yang melambangkan kuasa yang dikurniakan kepada seratus empat puluh empat ribu itu apabila dosa-dosa mereka dihapuskan untuk selama-lamanya. Kasih karunia itu bukan sahaja kuasa yang dikurniakan yang melambangkan pengudusan, tetapi juga kasih karunia yang menyediakan pembenaran apabila darah Kristus digunakan untuk menyingkirkan dosa-dosa jiwa yang bertaubat. “Perhentian” kasih karunia itu ialah pekabaran tentang kebenaran Kristus, suatu kebenaran yang menyediakan kasih karunia (kuasa) untuk hidup tanpa berbuat dosa, dan kasih karunia yang mengubahkan seorang Laodikia menjadi seorang Filadelfia. Sesudah diubahkan oleh kasih karunia pembenaran, bekas Laodikia itu, sebagai seorang Filadelfia, melalui kuasa kasih karunia, berjalan di atas jalan pengudusan yang menuju kepada pemuliaan. “Perhentian” itu ialah pekabaran malaikat yang ketiga, sebagaimana dilambangkan sebagai “pembenaran oleh iman dalam veriti.” Oleh sebab demikian halnya, Kadesh menunjuk kepada 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadesh yang pertama mengenal pasti pekabaran “perhentian” yang merupakan pekabaran “injil”. Injil yang kekal ialah ‘pekerjaan Kristus dalam memperkenalkan suatu proses pengujian tiga rangkap yang mengembangkan dan kemudian menyatakan dua golongan penyembah.’ Pekabaran injil kekal tentang “perhentian” di Kadesh yang pertama melambangkan pekabaran tiga rangkap injil kekal yang ditadbir oleh pekerjaan tiga rangkap Roh Kudus yang menginsafkan tentang dosa, kebenaran, dan penghakiman. Tiga langkah itu ialah tiga langkah pengujian yang sama dalam ujian manna itu!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Ujian yang sepuluh itu bermula dengan suatu proses pengujian tiga rangkap, yang menekankan Hukum Tuhan, Sabat, dan tanggungjawab umat manusia untuk memakan serta menghadamkan pekabaran Tuhan. Ujian yang pertama daripada sepuluh ujian itu adalah tiga rangkap, sebagaimana juga ujian yang kesepuluh. Ujian yang pertama menggunakan manna sebagai lambang Roti dari Syurga yang meninggikan Sabat hari ketujuh. Ujian yang terakhir menggunakan “perhentian” sebagai lambang proses pengujian terakhir hujan akhir yang memuncak pada hukum Ahad, di mana mereka yang mewakili Roti dari Syurga ditinggikan sebagai panji Sabat.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

꞉탄 ꞉심굽 즈꞉집까꞉나람 칩 ꞉칩 ꞉굽 뜽솜 쯩맡 뜨징 ꞉지문곰, 안식일 ꞉다하니 뜨징 복음 기별, 곧 셋째 천사의 영원한 복음을 강조한다. 첫 번째 가데스는 열 가지 시험의 오메가이므로, 열 가지 시험의 알파 또한 동일한 특성을 지녀야 한다. 가데스는 주께서 자신의 일을 마치시고 자신의 백성을 본향으로 데려가고자 하셨으나 약속의 땅으로의 입성이 지연되었던 1863년을 나타낸다.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Ka go bala ditemana tse di latelang re tla bona kafa Modimo a neng a tsaya Iseraele wa bogologolo ka teng:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “‘Ka Jehova u la jied ïa u Jakob na ka bynta lade, bad ïa u Israel kum ka jingïaroh ba kyrpang jong U.’ Salm 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “‘Kerana engkau ialah umat yang kudus bagi TUHAN, Allahmu, dan TUHAN telah memilih engkau menjadi umat milik-Nya yang istimewa, melebihi segala bangsa yang ada di atas bumi.’ Ulangan 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘សម្រាប់​អ្នក​រាល់​គ្នា​ជា​ប្រជាជន​បរិសុទ្ធ​ដល់​ព្រះយេហូវ៉ា​ជា​ព្រះ​នៃ​អ្នក​រាល់​គ្នា៖ ព្រះយេហូវ៉ា​ជា​ព្រះ​នៃ​អ្នក​រាល់​គ្នា បាន​ជ្រើស​រើស​អ្នក​រាល់​គ្នា ឲ្យ​ធ្វើ​ជា​ប្រជាជន​ពិសេស​សម្រាប់​ទ្រង់​ផ្ទាល់ លើស​ជាង​បណ្ដា​ប្រជាជន​ទាំង​អស់​ដែល​នៅ​លើ​ផ្ទៃ​ផែនដី។ ព្រះយេហូវ៉ា​មិន​បាន​ដាក់​សេចក្ដី​ស្រឡាញ់​របស់​ទ្រង់​លើ​អ្នក​រាល់​គ្នា ឬ​ជ្រើស​រើស​អ្នក​រាល់​គ្នា ដោយ​ព្រោះ​អ្នក​រាល់​គ្នា​មាន​ចំនួន​ច្រើន​ជាង​ប្រជាជន​ណា​មួយ​ឡើយ; ដ្បិត​អ្នក​រាល់​គ្នា​ជា​អ្នក​តិច​ជាង​គេ​ក្នុង​បណ្ដា​ប្រជាជន​ទាំង​អស់។’ ចោទិយកថា 7:6, 7.”

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Kerana bagaimanakah akan diketahui di sini bahawa aku dan umat-Mu telah mendapat kasih karunia di hadapan-Mu? Bukankah dengan Engkau menyertai kami? Demikianlah kami akan dipisahkan, aku dan umat-Mu, daripada segala bangsa yang ada di atas muka bumi.’ Keluaran 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Bongata bo bokaakang Iseraele ea boholo-holo e ileng ea fetohela Molimo, le kamoo hangata ba ileng ba eteloa ka likahlolo, le ba likete ba bolaoa, hobane ba ne ba sa mamele litaelo tsa Molimo ea neng a ba khethile! Iseraele ea Molimo matsatsing ana a ho qetela e kotsing e sa khaotseng ea ho tsoakana le lefatše le ho lahleheloa ke matšoao ’ohle a ho ba sechaba se khethiloeng sa Molimo. Bala hape Tite 2:13–15. Mona re tlisoa matsatsing a ho qetela, ha Molimo a itlhoekisetsa sechaba se ikhethileng. Na re tla Mo halefisa joalokaha Iseraele ea boholo-holo e entse na? Na re tla itlisetsa khalefo ea Hae ka ho tloha ho Eena le ho tsoakana le lefatše, le ka ho latela manyala a lichaba tse re potolohileng?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Kgaitsedi White o botsa jaana, “A re tla Mo tlhotlheletsa jaaka Iseraele wa bogologolo a dirile?” Re a Mo tlhotlheletsa ka go tlhakanela le lefatshe, le le tshwantshediwang ke Egepeto, lefelo leo tota ba ba neng ba tsuologile kwa Kadeshe ba neng ba batla moeteledipele gore a ba ise morago kwa go lone. Ka 1863 keletso ya go boela kwa Egepeto le go tlhopha moeteledipele yo mosha e emelwa ke tshenolo jaaka keletso ya go ikamanya le lefatshe.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Нөхцөлд нь авч үзэж буй энэ хэсгийн өмнө Эгч Уайт эртний Израиль амралтад ороогүй тухай тайлбарласан байдаг. Тэдний тасралтгүй тэрслүүгийн хүрээнд Бурхан Өөрийн сүйт бүсгүйтэй хэрхэн харилцахыг хүсэж байсныг тодорхойлсон эшлэлүүдийг тэрээр эш татсан боловч, Түүний сүйт бүсгүй татгалзсан юм. Дараах хэсэг нь бидний сая уншсан зүйл рүү хөтөлнө.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Dalam petikan yang dicatatnya itu, “Allah menuntut umat-Nya agar hanya percaya kepada-Nya. Dia tidak menghendaki mereka menerima pertolongan daripada mereka yang tidak melayani-Nya.” Pada tahun 1863, Adventisme Millerit Laodikia membentuk suatu persekutuan dengan kerajaan Amerika Syarikat bagi membantu usaha mereka untuk menghalang para pemuda mereka daripada dikerahkan ke dalam peperangan yang paling dahsyat dalam sejarah Amerika.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Kine dabaan reread waarsingens ko God bilibim long ol bipo Israel. Em i no bin stap long gutpela laik bilong Em bai ol i raun raun longpela taim tumas long ples nating; Em bai bin kisim ol kwiktaim i go long Graun Bilong Promis sapos ol i bin aninit long Em na laikim long larim Em i stiaim ol; tasol long wanem ol i save putim bel hevi long Em planti taim long ples nating, Em i bin mekim tru long belhat bilong Em olsem ol bai i no inap go insait long malolo bilong Em, tupela tasol i bin bihainim Em olgeta wanbel. God i bin askim lain pipel bilong Em long trastim Em wanpela tasol. Em i no bin laik bai ol i kisim helpim long han bilong ol manmeri i no save mekim wok bilong Em.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Silé rɛn Ezra 4:1–5: ‘Lɔ dɛn hasmɔt-bɔi fɔ Juda na Benjamin yɛri se di pikin dɛn we komɔt na kɛptiviti de bild di tɛmipul fɔ di Masta Gɔd fɔ Israel; dɛn kam to Zerubbabel, en to di edman dɛn pan di fambul dɛn, en dɛn se to dɛn, Mek wi bild wit una: bikos wi de luk una Gɔd, lek una de du; en wi de mek sakrifays to Am sins di de dɛn fɔ Esarhaddon, kɔŋ fɔ Assur, we bring wi kam ya. Bot Zerubbabel, na Jeshua, na di rɛs fɔ di edman dɛn pan di fambul dɛn fɔ Israel, se to dɛn, Una nɔ get natin fɔ du wit wi fɔ bild os to wi Gɔd; bot wisef tugɛda go bild to di Masta Gɔd fɔ Israel, lek Kɔŋ Cyrus di kɔŋ fɔ Persia dɔn kɔmand wi. Dɛn di pipul dɛn fɔ di lan wikɛn di an dɛn fɔ di pipul dɛn fɔ Judah, en trɔbul dɛn insay di bildin, en haya kansila dɛn agens dɛn, fɔ pwɛnt dɛn pɔpos.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> எஸ்றா 8:21–23: “அப்பொழுது அஹவா ஆற்றங்கரையில் அங்கே நான் ஒரு உபவாசத்தை அறிவித்தேன்; நாம் எங்கள் தேவனுக்குமுன் எங்களைத் தாழ்த்திக்கொண்டு, எங்களுக்கும், எங்கள் பிள்ளைகளுக்கும், எங்கள் எல்லாச் சொத்துகளுக்கும் நேரான வழியை அவரிடத்தில் தேடும்படியாக. ஏனெனில் வழியில் எதிரியை எதிர்த்து எங்களுக்கு உதவும்படி, சிப்பாய்களின் ஒரு படையையும் குதிரைப்படையினரையும் ராஜாவிடத்தில் கேட்க நான் வெட்கப்பட்டேன்; ஏனென்றால் நாம் ராஜாவிடம், ‘எங்கள் தேவனைத் தேடுகிற எல்லார்மேலும் நன்மைக்காக எங்கள் தேவனுடைய கை இருக்கிறது; ஆனால் அவரைக் கைவிடுகிற எல்லார்மேலும் அவருடைய வல்லமையும் அவருடைய கோபமும் இருக்கிறது’ என்று சொல்லியிருந்தோம். ஆகையால் இதற்காக நாம் உபவாசித்து, எங்கள் தேவனை நோக்கி விண்ணப்பம்பண்ணினோம்; அவர் எங்கள் வேண்டுதலை ஏற்றுக்கொண்டார்.”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> ꯃꯥꯏꯐꯝ ꯑꯗꯨ ꯑꯃꯁꯨꯡ ꯃꯃꯥꯡꯒꯤ ꯏꯄꯥꯛꯄꯥ ꯑꯁꯤꯡꯅ ꯂꯩꯕꯥꯛꯀꯤ ꯃꯤꯁꯤꯡ ꯑꯗꯨ ꯑꯃꯇ ꯑꯁꯦꯡꯕꯥ ꯏꯁ꯭ꯋꯔꯒꯤ ꯈꯨꯔꯨꯃꯖꯔꯤꯕꯁꯤꯡꯅ ꯃꯥꯅꯅ ꯂꯩꯇ꯭ꯔꯦ; ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ ꯃꯔꯨꯑꯣꯏꯅ ꯃꯥꯎꯖꯤꯡꯕ ꯐꯣꯡꯂꯕꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯃꯇꯦꯡ ꯄꯥꯡꯅꯕ ꯄꯥꯝꯖꯔꯕꯁꯨꯡ, ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯑꯃ ꯑꯃꯇꯁꯨ ꯃꯈꯣꯏ ꯑꯗꯨꯒ ꯂꯣꯏꯅꯅ ꯄꯨꯟꯁꯤꯟꯕꯥ ꯉꯝꯗꯦ꯫ ꯏꯁ꯭ꯋꯔꯒꯤ ꯂꯥꯏꯁꯪ ꯁꯦꯝꯒꯠꯅꯕ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯍꯟꯊꯍꯟꯅꯕ ꯖꯦꯔꯨꯁꯂꯦꯝꯗ ꯆꯠꯀꯗꯕ ꯃꯇꯝꯗ, ꯃꯈꯣꯏꯅ ꯂꯝꯗ ꯃꯇꯦꯡ ꯄꯥꯡꯍꯟꯅꯕ ꯅꯤꯡꯊꯧꯒꯤ ꯃꯇꯦꯡ ꯍꯥꯏꯖꯗꯦ; ꯑꯗꯨꯕꯨ ꯆꯥꯛ-ꯈꯥꯡꯗꯕ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯥꯔꯊꯅꯥꯅ ꯑꯁꯦꯡꯕꯥ ꯃꯇꯦꯡꯒꯤꯗꯃꯛ ꯄ꯭ꯔꯚꯨꯗ ꯊꯤꯖꯤꯜꯂꯤ꯫ ꯃꯈꯣꯏꯅ ꯊꯥꯖꯈꯤ ꯏꯁ꯭ꯋꯔꯅ ꯃꯍꯥꯛꯀꯤ ꯊꯥꯕꯛ ꯇꯧꯅꯕ ꯍꯣꯠꯅꯔꯤꯕ ꯃꯍꯥꯛꯀꯤ ꯁꯦꯕꯛꯁꯤꯡ ꯑꯗꯨ ꯉꯥꯛꯁꯤꯟꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯨꯟꯅ ꯌꯥꯍꯟꯒꯅꯤ꯫ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯁ꯭ꯔꯤꯁ꯭ꯇꯤꯀꯔ꯭ꯇꯥ ꯑꯁꯤꯅ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯁꯤꯗ꯭ꯗꯕꯒꯤꯗꯃꯛ ꯃꯍꯥꯛꯀꯤ ꯌꯥꯏꯄ ꯑꯗꯨꯗꯒꯤ ꯃꯇꯦꯡ ꯃꯇꯝ ꯆꯥꯏꯗꯦ꯫ ꯃꯍꯥꯛꯅ ꯑꯔꯥꯟꯕꯥꯒꯤ ꯁꯔꯣꯠ ꯍꯥꯏꯖꯗꯦ, ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯚꯨꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯇꯣꯄꯥ ꯂꯥꯏꯔꯤꯡ ꯂꯩꯕꯁꯤꯡꯒꯤ ꯑꯣꯐꯔꯤꯡ ꯌꯥꯕꯥ ꯂꯥꯎꯗꯦ꯫

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Sering kali kita mendengar ungkapan: ‘Kamu terlalu eksklusif.’ Sebagai suatu umat, kita rela mengorbankan apa pun untuk menyelamatkan jiwa-jiwa, atau menuntun mereka kepada kebenaran. Tetapi untuk bersatu dengan mereka, mencintai perkara-perkara yang mereka cintai, dan menjalin persahabatan dengan dunia, kita tidak berani melakukannya, sebab dengan demikian kita akan berada dalam permusuhan dengan Allah.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Sister White menyatakan, sehubungan dengan ulasannya tentang pemberontakan di Kadesh, “Pencipta segala sesuatu tidak memerlukan pertolongan musuh-musuh-Nya untuk menegakkan penyembahan kepada-Nya. Ia tidak meminta korban dari kefasikan, dan tidak menerima persembahan dari mereka yang mempunyai allah lain di hadapan Tuhan.” Pada tahun 1863, gerakan Adventisme Millerit Laodikea menjadi sebuah gereja dan membentuk suatu persekutuan dengan kuasa yang akan memaksakan ibadah hari Minggu kepada bangsa itu dan sesudah itu kepada dunia.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Ngenxa síhloko esilandzelako, sitawuchubeka nekucubungula kwetfu kwemigca yesiphrofetho lenikela ku-1863, lokuligcogco lesikhatsi sesiphrofetho sa-1844 kuya ku-1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Сун доор болж өнгөрсөн зүйл нь дахин болох зүйл мөн; хийгдсэн зүйл нь дахин хийгдэх зүйл мөн; тийнхүү нарны доор шинэ юм огт үгүй. “Харагтун, энэ шинэ юм байна” гэж хэлж болох тийм юм гэж бий юү? Тэр нь биднээс өмнөх эрт цагт аль хэдийн байсан билээ. Бурханы үйлддэг бүхэн мөнхөд оршино гэдгийг би мэднэ: түүнд юу ч нэмж үл болно, түүнээс юу ч хасаж үл болно; хүмүүс Түүний өмнө эмээхийн тулд Бурхан түүнийг үйлддэг. Урьд нь байсан зүйл одоо ч байна; хожим байх зүйл ч аль хэдийн байсан; мөн Бурхан өнгөрснийг эргүүлэн шаарддаг. Номлогчийн үгс 1:9, 10; 3:14, 15.

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