For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Para sa medyo mahabang panahon na, sa katunayan mula kaagad pagkatapos ng 9/11, palagian naming itinuro na ang paghuhukom sa mga buháy ay nagsimula noong 9/11. Naunawaan namin ang katotohanang ito mula sa napakaraming patotoo ng Biblia, na nagpatibay rito mula sa lubos na magkakaibang mga pananaw. Mula noong Hulyo 2023, naunawaan namin ang higit pang mga detalye ng paghuhukom sa mga buháy, na nagsimula noong 9/11, kaysa sa mga detalyeng natuklasan di-katagalan pagkatapos ng 9/11. Bakit nagsimula ang paghuhukom sa mga buháy noong 9/11? Ano ang biblikal na paghuhukom sa mga buháy?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Revelation kitobining birinchi bobida Masihning ko‘rsatilgan asosiy xususiyati shuki, U Alfa va Omega, Boshlanish va Oxir, Birinchi va Oxirgidir. U Yuhannoga bo‘lgan narsalarni yozishni amr etganida, O‘z fe’l-atvorining ayni shu sifatiga misol ko‘rsatadi; va Yuhanno shunday qilish orqali kelajakdagi narsalarni ham yozayotgan bo‘lar edi. Iso doimo oxirni boshlanish orqali ifodalaydi. Bu Uning Kim ekanligidir.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Kiitk aJesus as ta Word. Maŋut a libro iti Biblia, ti Genesis, ket kayatna a sawen “pannakairugi.” Ti maudi a libro iti Biblia ket ti libro ti Apocalipsis, ket dagiti kinapudno a naiparangruna idiay libro ti Genesis ket maitungpal iti libro ti Apocalipsis. Ti Genesis ket ti Alpha ken ti Apocalipsis ket ti Omega, ket agkadua a dida ti Word, ket ti Word ket ni Jesus, isu a ti Alpha ken Omega. Ti pirma ti Dios, wenno ti Naganna, ket naisurat iti uneg ti tunggal teksto ti padto iti Biblia. Dayta a pirma ket paneknekanna a ti lawag iti dayta a teksto ket kinapudno.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

अगिलेखक भविष्यवाणीको कुनै खण्डको व्याख्याले परमेश्वरको हस्ताक्षर धारण गर्दैन भने—जो उहाँको नाउँ हो, जो उहाँको चरित्र हो—त्यसकारण त्यो व्याख्या गलत हो। परमेश्वरको भविष्यसूचक वचनको व्याख्या गर्दा लागू गरिनुपर्ने अरू पनि परीक्षाहरू छन्; तर कुनै व्यक्तिले जुनसुकै परीक्षा लागू गरे पनि, त्यो परीक्षा परमेश्वरको वचनभित्रै परिभाषित भएको हुनुपर्छ। यदि मानव-निर्मित परीक्षाहरू छैनन् भने, मानव-निर्मित व्याख्याहरू पनि कम हुन्छन्। त्यसोभए, किन? अनि के? के जीवितहरूको बाइबलीय न्याय, जुन 9/11 मा आरम्भ भयो, त्यही हो?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Cuando Cristo se presenta a Sí mismo en el libro de Apocalipsis, se identifica como el principio y el fin, y usa al profeta Juan para ilustrar lo que ese atributo de Su carácter representa. Identifica el mensaje de todo el libro como una revelación de Sí mismo. Ordena a Juan que escriba lo que entonces existía en el mundo de Juan, y al hacerlo Juan estaría registrando lo que habrá al fin del mundo. Juan era uno de los doce dirigentes al comienzo de la iglesia cristiana, y por lo tanto Juan está ilustrando el fin de la iglesia cristiana, representada por los ciento cuarenta y cuatro mil y la gran multitud en Apocalipsis capítulo siete.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

منطق کتاب‌مقدسی چنین است: عیسی همان کلمه است که به‌واسطۀ او همه‌چیز آفریده شد؛ کلمه‌ای که همواره با پدر خود وجود داشته است، و او همچنین کتاب‌مقدس است، زیرا او کلام خداست. نخستین صفت از شخصیت مسیح که در آخرین پیامِ کلام خدا معرفی می‌شود، این است که او پایانِ یک چیز را با آغازِ همان چیز به تصویر می‌کشد. اگر این حقیقت دربارۀ شخصیت خدا در مطالعۀ کتاب‌مقدسِ شخص به‌کار گرفته نشود، او هرگز نمی‌تواند به‌راستی بداند که داوریِ زندگان چیست، و چرا در 9/11 آغاز شد، و مهم‌تر از آن، چرا اکنون نزدیک به پایان است.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

꧋ꦱꦧꦒꦻꦲꦁꦒꦺꦤꦶꦁ ꦥꦿꦶꦤ꧀ꦱꦶꦥ꧀ Alpha lan Omega, Israèl kuna dados titélèraning Israèl modhèren, ingkang dados satunggaling kayektèn pratélan ingkang ugi saged kaidéntifikasi dados Israèl harfiah dados titélèraning Israèl rohani. Kados pundi kemawon prakawis punika saged kaungkapakên, Israèl kuna ingkang harfiah saha Israèl modhèren ingkang rohani kalih-kalihipun gadhah sajarah wiwitan lan sajarah wekasan. Tigang saking sekawan sajarah punika sampun kalampahan, lan kita samenika wonten ing sajarah kaping sekawan saha ingkang pungkasan.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Үч өткөн тарых жер тарыхынын акыркы муунунун үч күбөсүн билдирет. Ал үч өткөн тарых Аян китебинде жүз кырк төрт миң деп сүрөттөлгөн муунду аныктайт. Жүз кырк төрт миң жөнүндө сөз кылган башка да пайгамбарлык тарых сызыктары бар, бирок жүз кырк төрт миң санынын өзүндө мындай пайгамбарлык символика камтылган: жүз кырк төрт миң — байыркы түз маанидеги Ысрайылдын он эки уруусун азыркы руханий Ысрайылдын он эки шакирти менен көбөйтүү аркылуу пайгамбарлык түрдө көрсөтүлгөндөр.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Yalna a Omega olarak beýleki bir mysal hökmünde, Ylham kitabynyň on dördünji babyndaky üç perişde başlangyç we ahyrky taryhy aňladýar. Millerit hereketi üç perişdäniň başlangyç taryhyny aňladýar, bir ýüz kyrk dört müňüň hereketi bolsa üçünji perişdäniň habarynyň ahyryndaky taryhy aňladýar. Alfa hereketi 1844-nji ýylyň 22-nji oktýabrynda derňew hökümynyň açylyşyny yglan etdi. Omega hereketi diri bolanlaryň hökümynyň açylyşyny yglan etdi we onuň başlanmagyny 11-nji sentýabr hökmünde kesgitledi.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Третий пример Альфы и Омеги, который легко подтверждается вдохновением, состоит в том, что в начале, в альфа-движении миллеритов, притча о десяти девах исполнилась в точности до последней черты. Сестра Уайт отождествляет историю миллеритов в книге «Великая борьба» с контекстом исполнения этой притчи в то время. Она учит, что омега-движение ста сорока четырёх тысяч также исполнит притчу о десяти девах в точности до последней черты. Три кратких свидетельства Христа, отождествляющего конец с началом.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

ຕັ້ງແຕ່ເລີ່ມຕົ້ນຂອງອິດສະຣາເອນໂບຮານ, ອົງພຣະຜູ້ເປັນເຈົ້າໄດ້ຊົງເຂົ້າສູ່ພັນທະສັນຍາກັບຊາວເຮັບເຣີ ໂດຍມີເລືອດທີ່ທາໄວ້ເທິງວົງກົບປະຕູເປັນຕົວແທນ, ຊຶ່ງແນ່ນອນວ່ານັ້ນເປັນການກ່າວເຖິງ “ສຽງຮ້ອງເວລາທ່ຽງຄືນ” ເປັນຄັ້ງທໍາອິດໃນພຣະວັດຈະນະຂອງພຣະເຈົ້າ. ພິທີບັບຕິສະມາເປັນສັນຍາລັກຂອງຄວາມສຳພັນແຫ່ງພັນທະສັນຍາກັບພຣະຄຣິດ, ແລະໂປໂລໄດ້ສອນພວກເຮົາວ່າ ຊາວເຮັບເຣີທີ່ອອກຈາກອີຢິບນັ້ນລ້ວນແຕ່ໄດ້ຮັບບັບຕິສະມາ “ໃນເມກ” ແລະ “ໃນທະເລແດງ.” ເມື່ອພວກເຂົາຂ້າມພົ້ນທະເລແລ້ວ ພວກເຂົາໄດ້ຮັບມານາ, ຊຶ່ງໃນຫຼາຍຄວາມໝາຍນັ້ນ ກໍເປັນສັນຍາລັກຂອງວັນຊະບາໂຕວັນທີເຈັດ ໃນບໍລິບົດທີ່ມັນເປັນການທົດສອບ.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

«መና» የመጀመሪያውን ፈተናቸውን ይወክላል፤ እነርሱም የኢያሱንና የካሌብን መልእክት በመከላከል በአሥረኛውና በመጨረሻው ፈተናቸው ሲወድቁ፣ ጌታ ያን ጊዜ እነርሱን እንደ ቃል ኪዳኑ ሕዝብ አልተቀበላቸውም፤ ከኢያሱና ከካሌብም ጋር ቃል ኪዳን ገባ። በኋላ ወደ ተስፋይቱ ምድር በገቡ ጊዜ፣ በእነዚያ አርባ ዓመታት ውስጥ ተወልደው በነበሩት ወንዶች ላይ የግርዛት ሥርዓት አልተፈጸመም፤ ምክንያቱም ይህ ሥርዓት በቃዴስ አመፅ ጊዜ ተቋርጦ ነበርና፣ ከመግባታቸው በፊት በቃዴስ ዳግመኛ ተመሥርቶ ተጀመረ። ይህም የአልፋና የኦሜጋ ምልክት ነው።

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

लू मुगा चालीस बछरक वनविहार यहोशू आ कालेबक सनेसक विरोधमे भेल विद्रोहसँ आरम्भ भेल, आ ओकर अन्त मूसा द्वारा चट्टान पर प्रहार करबाक विद्रोहसँ भेल, जाहिसँ परमेश्‍वरक चरित्र आ काजक मिथ्या प्रतिपादन भेल। प्राचीन इस्राएलक आरम्भ प्राचीन इस्राएलक अन्तक दृष्टान्त प्रस्तुत करैत अछि।

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

𐐆𐑍 𐐏𐐲𐑌𐐔 𐐬𐑁 𐐲𐑌𐑅𐐨𐐲𐑌𐐻 𐐆𐑆𐑉𐐫𐑊, 𐐖𐐨𐑆𐐲𐑅 𐐰𐑆 𐑄 “𐐣𐐯𐑅𐐲𐑌𐐖𐐲𐑉 𐐲𐑁 𐑄 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻” 𐐮𐑌 𐐣𐐰𐑊𐐲𐐿𐐲𐐶 𐑁𐐲𐑐𐐻𐐲𐑉 𐑃, 𐐿𐐰𐑉𐑋 𐐻 𐐿𐐲𐑌𐑁𐐲𐑉𐑋 𐑄 “𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻” 𐐶𐐮𐑄 𐑋𐐯𐑌𐐨 𐑁𐐲𐑉 𐐶𐐲𐑌 𐐶𐐨𐐿, 𐐮𐑌 𐑁𐐲𐑊𐑁𐐮𐑊𐑋𐐲𐑌𐐻 𐐲𐑁 𐐔𐐰𐑌𐐷𐐲𐑊 𐑁𐐲𐑐𐐻𐐲𐑉 𐑉𐐴𐑌. 𐐆𐑆 𐑄 𐐣𐐯𐑅𐐲𐑌𐐖𐐲𐑉 𐐲𐑁 𐑄 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻, 𐐗𐑉𐐴𐑅𐐻 𐐯𐑌𐐻𐐲𐑉𐐔 𐐮𐑌𐐻𐐭 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻 𐐶𐐮𐑄 𐑄 𐐗𐑉𐐮𐑅𐐽𐐲𐑌 𐐽𐐲𐑉𐐽 𐐮𐑌 𐑄 𐑂𐐯𐑉𐐨 𐑀𐐮𐑅𐐻𐐲𐑉𐐨 𐐶𐐯𐑉 𐐐 𐑐𐐰𐑅𐐻 𐐺𐐴 𐑄 𐑁𐐲𐑉𐑋𐐲𐑉 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻 𐑐𐐨𐑐𐑊. 𐐆𐑍 𐑄 𐐺𐐮𐑜𐐮𐑌𐐮𐑍 𐐲𐑁 𐐲𐑌𐑅𐐨𐐲𐑌𐐻 𐐆𐑆𐑉𐐫𐑊 𐐰𐑆 𐑀𐐲𐐔’𐑅 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻 𐑐𐐨𐑐𐑊, 𐑄 𐐢𐐲𐑉𐐔 𐑐𐐰𐑅𐐻 𐐺𐐴 𐑄 𐑁𐐲𐑉𐑋𐐲𐑉 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻 𐑐𐐨𐑐𐑊 𐐰𐑌𐐔 𐐯𐑌𐐻𐐲𐑉𐐔 𐐮𐑌𐐻𐐭 𐐗𐐲𐑂𐐲𐑌𐐲𐑌𐐻 𐐶𐐮𐑄 𐐰 𐑌𐑈 𐐽𐐬𐑆𐐲𐑌 𐑐𐐨𐑐𐑊. 𐐐 𐐔𐐨𐐔 𐑄 𐑂𐐯𐑉𐐨 𐑅𐐰𐑋 𐑀𐐮𐑍 𐐰𐐻 𐑄 𐐏𐐲𐑌𐐔 𐐲𐑁 𐐲𐑌𐑅𐐨𐐲𐑌𐐻 𐐆𐑆𐑉𐐫𐑊.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Maʼsuma walmayti guutuu kan kakuuti fuudhaafi heeruma; dhaloota Kiristoosii jalqabee hamma diigamuu Yerusaalem bara 70 DHKtti, raajonni Waaqayyo Israaʼel durii isa hiika qabeessa taʼe irraa hiikuu walitti fufiinsa qabu ni ibsu. Kanaaf, yeroo kamitti hiikichi dhugumaan hojiirra ture—yeroo dhaloota Isaa, duʼa Isaa, dhagaadhaan rukutamuu Istifaanos, yookaan diigamuu Yerusaalem?

“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

“Entretanto, adoradores de toda nación acudían al templo que había sido dedicado a la adoración de Dios. Resplandeciente de oro y piedras preciosas, era una visión de belleza y grandeza. Pero Jehová ya no se encontraba en aquel palacio de hermosura. Israel, como nación, se había divorciado de Dios. Cuando Cristo, cerca del fin de Su ministerio terrenal, contempló por última vez el interior del templo, dijo: ‘He aquí, vuestra casa os es dejada desierta.’ Mateo 23:38. Hasta entonces había llamado al templo la casa de Su Padre; pero cuando el Hijo de Dios salió de aquellos muros, la presencia de Dios se retiró para siempre del templo edificado para Su gloria.” Hechos de los Apóstoles, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Триумфал Оролтын дараах өдөр Христ иудейчүүдийн гэр орон эзгүйрсэн хэмээн тунхаглаж, салалт эцэслэн хүчин төгөлдөр болов. Ийнхүү Триумфал Оролтын өдрийн нар жаргах үед салалт эцэслэн хүчин төгөлдөр болсон юм.

“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

«የሩሳሌም የእርሱ እንክብካቤ ልጅ ነበረች፥ እና አንድ ርኅሩኅ አባት በተሳሳተ ልጁ ላይ እንደሚያለቅስ እንዲሁ ኢየሱስ በተወደደችው ከተማ ላይ አለቀሰ። እንዴት እተውሻለሁ? እንዴትስ ለጥፋት እንደተሰጠች አይሻለሁ? የኃጢአትሽን ጽዋ እስክትሞሊ ድረስ እተውሻለሁን? አንዲት ነፍስ ከዋጋዋ አንጻር ዓለማት ሁሉ እስኪያነሱ ድረስ የሚያህል ክብር አላት፤ ነገር ግን በዚህ ስፍራ መጥፋት ያለበት ሙሉ ሕዝብ ነበረ። ፈጥኖ ወደ ምዕራብ የሚያዘነብለው ፀሐይ ከሰማይ በተሰወረ ጊዜ፥ የየሩሳሌም የጸጋ ቀን ያበቃ ነበር። ሰልፉ በደብረ ዘይት አናት ላይ በቆመበት ጊዜ፥ የሩሳሌም ንስሐ እንድትገባ ገና አልዘገየም ነበር። የምሕረት መልአክ በዚያን ጊዜ ለፍትሕና ለፈጣን የሚመጣ ፍርድ ስፍራ ልትሰጥ ከወርቃማው ዙፋን ወርዳ ለመቆም ክንፎቿን እያጠፈች ነበር። ነገር ግን ታላቁ የክርስቶስ የፍቅር ልብ፥ ምሕረቱን ለንቀት የሰጠችውን፥ ማስጠንቀቂያዎቹን የናቀችውን፥ እጆቿንም በደሙ ልታረክስ የቀረበችውን የሩሳሌምን ነገር እስካሁን ይማልድ ነበር። የሩሳሌም ብትንስሐ ብትገባ ገና አልዘገየም ነበር። የምትጠልቀው ፀሐይ የመጨረሻ ጨረሮች በቤተ መቅደስ፥ በማማ፥ በጫፍም ላይ ሳሉ አንድ መልካም መልአክ ወደ አዳኙ ፍቅር አትመራትምን፥ ጥፋቷንስ አያስቀርምን? ውብ እና ያልተቀደሰች ከተማ፥ ነቢያትን የወገረች፥ የእግዚአብሔርን ልጅ የጣለች፥ በማይታዘዝ ልቧም ራሷን በባርነት ሰንሰለት ውስጥ እየቆለፈች ያለች፥—የምሕረቷ ቀን ሊያበቃ ቀርቦ ነበር!»

“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

«Ноғоһо да, Илаһниң Роһи Йерусалимға сөз қилиду. Күн ахирлашқичә, Мәсиһ тоғрилиқ йәнә бир гуваһлиқ берилиду. Гуваһлиқниң авази көтирилип, пәйғәмбәрлик өтмүштин кәлгән чақириққа җаваб бериду. Әгәр Йерусалим бу чақириқни аңлиса, әгәр у дәрвазилиридин кирип келиватқан Қутқузғучини қобул қилса, у йәнила қутқузулуши мүмкин.

“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

«Хэры Іерусаліма дайшлі весткі, што Езус набліжаецца да горада з вялікім натоўпам людзей. Але яны не маюць ніякага прывітання для Сына Божага. У страху яны выходзяць насустрач Яму, спадзеючыся разагнаць натоўп. Калі працэсія ўжо збіраецца спускацца з Аліўнай гары, яе перахопліваюць кіраўнікі. Яны пытаюцца пра прычыну гэтага бурлівага радаснага ўзрушэння. І калі яны пытаюцца: “Хто гэта?”, вучні, напоўненыя духам натхнення, адказваюць на гэтае пытанне. У красамоўных словах яны паўтараюць прароцтвы пра Хрыста:»

“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

“Adam aya saḍa, Irri n tamettut i ara yerrẓen aqerruy n uzrem.”

“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

«Абрахамыхъ фæрс, æмæ уый дæ кæны: «Мелхиседек Салимы паддзах», Уæлдзæгдзинады Паддзах. Бытие 14:18.

“Jacob will tell you, He is Shiloh of the tribe of Judah.

“Yaaqoob kula odhan doona, Isagu waa Shiiloh oo ka tirsan qabiilka Yahuudah.

“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

«Исайя тебе скажет: „Иммануил“, „Чудный, Советник, Бог крепкий, Отец вечности, Князь мира“». Исайя 7:14; 9:6.

“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

«جِرِميا بە تۆ دەڵێت، لقی داوود، “یەزدان ڕاستودادمانە.” یەرەمیا 23:6.»

“Daniel will tell you, He is the Messiah.

«Даниил скажет тебе: Он — Мессия».

“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

«Օվսեեն քեզ պիտի ասի. Նա է «Զօրքերի Տեր Աստվածը. Տերը Նրա հիշատակարանն է»»։ Օվսեե 12:5.

“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

“Juan el Bautista os dirá: Él es ‘el Cordero de Dios, que quita el pecado del mundo’.” Juan 1:29.

“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

«Еховаи бузург аз тахти Худ чунин эълон кардааст: “Ин Писари маҳбуби Ман аст.” Матто 3:17.

“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

“Ñuqanchik, Paypa disipulunkuna, niykuchis: Kayqa Jesusmi, Mesias, Kawsaypa Príncipen, kay pachapa Redentornin.”

“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

“Ka cuvê qewatên tarîtîyê jî Wî nas dike û dibêje, ‘Ez Te dizanim, Tu kî yî, Yekê Pîroz ê Xwedê yî.’ Markos 1:24.” The Desire of Ages, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Kambi maungido a Kristo ma kuingira kwa Ushindi kalondekanya kambi ma Kilio cha Kati ya Usiku mu kipindi kya baMillerite. Ndima ya mu Sister White yalondolola ukuti, apo kuingira kwandile, bantu baingile panshi ya kufyusibwa kwa Mupashi wa Mushilo, elyo Kristo aimine no kulila pa Yerusalemu. Panuma yakwe, alatwalilile kuingira, kabili epo asangwike na bukolwe bwa bufi bwa baYuda. Ndefwaya ukusala utushinka tumo twa iyi nkani kugira ukuti manye amawaymark ayapilibulwa mu kambi ya baMillerite. Lelo intanshi ndefwaya ukupela icisinka pa kutendeka na pa kupwa. Ifyo twacita cite ukufuma mu Sister White fyapela impela ya chapitala imo, kabili ukutendeka kwa chapitala iya konkapo kulanda ifi.

“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

«Փառավոր երթով Քրիստոսի մուտքը Երուսաղեմ Նրա՝ երկնքի ամպերով, զորությամբ և փառքով գալստյան աղոտ նախապատկերն էր՝ հրեշտակների հաղթական ցնծության և սրբերի ուրախության մեջ։ Այն ժամանակ պիտի կատարվեն Քրիստոսի՝ քահանաներին և փարիսեցիներին ասված խոսքերը. «Այսուհետև Ինձ չեք տեսնի, մինչև ասեք. Օրհնյա՛լ է Նա, որ գալիս է Տիրոջ անունով»։ Մատթեոս 23:39։ Մարգարեական տեսիլքում Զաքարիային ցույց տրվեց այդ վերջնական հաղթության օրը, և նա տեսավ նաև նրանց վախճանը, ովքեր առաջին գալստյան ժամանակ մերժել էին Քրիստոսին. «Նրանք պիտի նայեն Ինձ, որին խոցեցին, և պիտի սուգ անեն Նրա համար, ինչպես սուգ է արվում միածին որդու համար, և պիտի դառնան Նրա համար, ինչպես դառնանում են առաջնեկի համար»։ Զաքարիա 12:10։ Այս տեսարանը Քրիստոսը նախապես տեսավ, երբ նայեց քաղաքին և լաց եղավ նրա վրա։ Երուսաղեմի ժամանակավոր կործանման մեջ Նա տեսավ այն ժողովրդի վերջնական կործանումը, որ մեղավոր էր Աստծո Որդու արյան համար»։

“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

“Disípulo-kunakaax u yilajob xikinya’antajil le judíoobo’ ti’ Cristo, ba’ale’ ma’ to u yojelto’ob bix ku táal u p’áatal. Ma’ to u na’atajob xan le yáanal toj óolalil Israel, mix ma’ u compreendijob le pak’atalil ku beetik a p’éel ti’ Jerusalén. Le’ Cristo u jela’taj ti’obo’ tu yanal p’éel noj xook k’áat chi’ob.”

“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

«Լուսաղեմին ուղղված վերջին կոչը զուր էր եղել։ Քահանաներն ու իշխանավորները, «Սա ո՞վ է» հարցին ի պատասխան բազմության շուրթերով հնչած՝ անցյալի մարգարեական ձայնի արձագանքը լսել էին, բայց այն չընդունեցին որպես Ներշնչման ձայն։ Զայրույթով և զարմանքով նրանք փորձեցին լռեցնել ժողովրդին։ Ամբոխի մեջ հռոմեական պաշտոնյաներ կային, և նրանց առաջ Նրա թշնամիները մատնեցին Հիսուսին որպես ապստամբության առաջնորդի։ Նրանք ներկայացրին, թե Նա պատրաստվում էր տիրանալ տաճարին և թագավորել որպես արքա Երուսաղեմում»։ The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Ajala ndi nga ma-miss ku bu ne ya ku Jerusalem, Christu di kiadi ye Tumbuadi, ke di simbula kaka te Midnight Cry ya masolo ya ba-Millerite, kansi mpi nsuka ya nza. Ya kele ya kusangana ti kuvutuka ya Christu na ebandeli ya millennium ya kapu ya makumi zole ya Emoniseli, mpi diaka kuvutuka na Yandi ti New Jerusalem na nsuka ya millennium. Ya kele mpi ya kusangana ti lufwa ya bantu ya mbi na kuvutuka na Yandi ya zole, mpi ti lambilu na bo ya nsuka na nsuka ya millennium. Kifungula ya paragraphe ya nsuka ke tuba nde, “Appeal ya nsuka na Jerusalem vandaka ya mpamba. Banganga-Nzambi ti bamfumu waka ndinga ya profesi ya ntama, yina vinganaka na ndinga ya ebele ya bantu, na mvutu ya kiuvu, ‘Nani kele Oyo?’ kansi bo ndimaka yo ve bonso ndinga ya Inspiration.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

ᎤᏂᎪᎯᏳᎲ ᎤᏄᎪᎯᏍᏗ ᎠᏍᎦᏯ ᎠᏎ ᎠᏍᎦᏯ ᎤᏂᏃᎮᏍᎩ ᎤᎵᏍᏆᏛ ᎤᏓᏅᏙ ᎨᏒ ᎤᏃᎮᏍᎬ ᎤᏂᏃᎮᏍᎩ ᎢᎬᏱᏱᏍᎬᎢ ᎤᏪᏘᎭ “ᎤᏃᎮᏍᎩ ᎤᏓᏅᏙ ᎤᏪᏒᎢ ᎾᎿ ᎤᎶᏐᏅᎯ.” ᎠᏂᏣᏍᎬ ᎤᏂᏣᏘ ᎦᎶᏁᏛ ᎤᏓᏅᏙ ᎨᏒ ᎤᏂᏲᎢ ᎤᏂᎪᎯᏳᎲ ᎤᏄᎪᎯᏍᏗ ᎠᏍᎦᏯ, ᎾᏍᎩᏰ ᏤᎵᎹᏯ ᎤᏬᏎᎲ ᎤᏂᏲᎢ ᏧᏂᎶᏒᎩ ᎢᎬᏱᏱᏍᎬ ᎠᏁᎳᏅᎯ ᎤᏅᏅ ᎦᏅᏅᎢ. ᎾᏍᏉ ᎠᏂᏲᎢ ᏗᎬᏩᏛᏗ ᎠᏍᏆᏂᎪᏛ ᎢᏳᏍᏗ ᎠᏓᏟᎶᏍᏙ ᎡᎬᏱ ᏧᎵᏏᎩ ᎤᎬᏩᎵ, ᎡᎳᏗ ᎡᎳᏗ, ᎠᏂᎨᏛ ᏞᏃ ᎤᏂᏁᏨᎩ ᎢᎬᏩᏛᏛ ᎢᏳᏍᏗ “ᎦᎪ ᎯᎠ?” ᎤᏂᏢᎬ ᎠᏂᏣᏍᎩ ᎤᎾᏓᏟᎶᏍᏙ ᎠᏏᏴᏫ ᏧᎵᏍᏕᎸᏗ, ᎡᎳᏗ ᎡᎳᏗ, ᎠᏂᎾᎥ ᎤᏍᏗ ᎠᎴ ᎤᏍᏗ ᎠᏂᎾᎥ.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Քրիստոսը, երբ սկսում է մուտքը Երուսաղեմ, ճանապարհին կանգ է առնում։ Ամեն ինչ սկսվում է մարգարեության կատարմամբ, երբ աշակերտները ապահովում են էշը, որի վրա պիտի նստեր Քրիստոսը։ Նա երբեք կենդանի չէր հեծել, և այդ կենդանին էլ երբեք հեծված չէր եղել։ Այս տրամաբանությունը հրաշք է մատնանշում, որովհետև ո՞ր կենդանին է առաջին իսկ անգամ հեծյալ ընդունում, և ո՞վ գիտե, թե ինչպես վարել մի էշ, որ երբեք այդ բանն արած չի եղել։ Սա նման է այն դեպքին, երբ փղշտացիները ընծան դրեցին սայլի վրա՝ Տապանակի հետ միասին, և լծեցին երկու կով, որոնք երկուսն էլ կաթնակեր հորթեր ունեին և որոնք երբեք առաջ սայլ չէին քաշել, սակայն նրանք իսկույն թողեցին հորթերին և ճանապարհ ընկան՝ Տապանակը եբրայեցիներին վերադարձնելու համար։ Տապանակը ճանապարհին էր դեպի Երուսաղեմ, և երբ Դավիթը վերջապես այն բերում է Երուսաղեմ, նա նախատիպավորում էր Քրիստոսի հաղթական մուտքը։

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Asi Kristu ñiqan asnon janqʼu patxar qamäxäna ukhaxa, jaqinakax thakhiw kustʼapxäna isinakamp phichhantasa, palma laphinakar khuchhurasisa; ukat arnaqäwinakax artʼasipxäna: “Hosanna Davidan Yuqaparuxa; Tatitun sutipan jutki ukax benditopäpan! Hosanna alaxpachanakanxa.” (Mateo 21:9) Irpirinakax saytʼasipxiwa ukat Jesusaruw jawsapxi, tantachäwir amuktʼayañapataki. Ukat sarantapxi, ukampirus Jesusax saytʼasisin chhaqhata jaqinakat jachäna, Jerusalén markampiw uñachtʼayata. Ukatsti saräwix sarantaskakiwa, ukat irpirinakax wasitat mä chiqan sartasipxi, Jesusax khititï uk yatiñ munapxi. Ukat discipulonakax profetanakan qillqata, línea patxaru línea patxaru, qhanañchäwiw jaysapxi.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

نا ئۆرگەنۋاتقان بۇ تارىختىن ئىلگىرى لازارۇسنىڭ تىرىلىشى يۈز بەرگەن بولۇپ، ئۇ ئون پاك قىز توغرىسىدىكى مەسەلدە تەسۋىرلەنگەن پەيغەمبەرلىك سىزىقىدىكى بىرىنچى ئۈمىدسىزلىكنى بەلگىلەيدۇ؛ شۇنداقلا داۋۇدنىڭ يېرۇسالېمغا غەلىبىلىك كىرىشىگە مۇناسىۋەتلىك سىزىقتا، ئۇززانىڭ ساندۇققا قول تېگۈزۈشىمۇ بۇنىڭ ئالدىدا كەلگەن. بىرىنچى ئۈمىدسىزلىك بىر كېچىكىش ۋاقتى بىلەن باغلانغان، ۋە مەسىھ لازارۇسنىڭ كېسەل بولغانلىقىنى تۇنجى ئاڭلىغاندا كۈتۈپ تۇرغان؛ خۇددى داۋۇدنىڭ، ئۇززا ئۆلگەن يەردە ساندۇقنى قالدۇرۇپ، كېيىنچە بېرىپ ئۇنى ئەكىلىپ كەتكۈچە تۇرغانىدەك. لازارۇس ئۆلدى، ۋە ئۇنىڭدىن كېيىن تىرىلدۈرۈلدى. لازارۇس شۇنىڭدىن كېيىن ئەيسا يېرۇسالېمغا مىنىپ كىرگەن ئېشەكنى يېتەكلەپ بارغان ئادەمدۇر.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

ꯃꯤꯂꯂꯔꯥꯏꯠ ꯍꯤꯁ꯭ꯇꯔꯤꯗ ꯑꯅꯤꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯅ 1844 ꯆꯍꯤ ꯑꯄ꯭ꯔꯤꯜ 19 ꯉꯥꯏꯔꯤꯡꯗ, ꯑꯍꯥꯟꯕ ꯗꯤꯁꯑꯄꯣꯏꯟꯃꯦꯟꯠꯇ ꯂꯥꯛꯈꯤ, ꯃꯁꯤꯅ ꯇꯔꯤꯌꯤꯡ ꯇꯥꯏꯝꯒꯤ ꯑꯍꯧꯕ ꯈꯨꯗꯝ ꯑꯣꯏꯈꯤ꯫ ꯃꯇꯨꯡ ꯏꯟꯅ ꯁꯥꯃ꯭ꯌꯨꯑꯦꯜ ꯁ꯭ꯅꯣꯅ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏꯒꯤ ꯃꯦꯁꯦꯖ ꯑꯗꯨ ꯃꯄꯨꯡ ꯐꯥꯅ ꯃꯄꯨꯡ ꯐꯥꯅ ꯍꯟꯅ ꯁꯦꯝꯈꯠꯄ ꯍꯧꯖꯤꯜꯂꯦ꯫ ꯃꯍꯥꯛꯀꯤ ꯃꯦꯁꯦꯖ ꯑꯗꯨꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯅ ꯁꯦꯝꯈꯠꯄ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯖꯦꯔꯨꯁꯂꯦꯝꯗ ꯆꯠꯄꯗꯥ ꯐꯣꯡꯗꯣꯛꯂꯤ꯫ ꯁ꯭ꯅꯣꯒꯤ ꯊꯕꯛꯀꯤ ꯃꯄꯨꯡ ꯐꯥꯅ ꯍꯟꯅ ꯄꯣꯡꯗꯣꯛꯄ ꯑꯗꯨꯁꯨ ꯑꯥꯔꯛꯀꯤ ꯆꯠꯄ ꯁꯤꯡꯒꯤꯗ ꯐꯣꯡꯗꯣꯛꯂꯤ—ꯐꯤꯂꯤꯁ꯭ꯇꯤꯟ ꯁꯤꯡꯗꯒꯤ, ꯀꯥꯔꯠꯇ, ꯎꯖꯖꯥꯒꯤ ꯃꯐꯝꯗ, ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯗ ꯖꯦꯔꯨꯁꯂꯦꯝꯗ ꯌꯧꯈꯤ꯫

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

ᎤᏂᏴᎯᏯᏍᏗ ᎤᏁᏨᎢ ᎤᎵᏍᏗ ᎠᏂᏴᏫ ᎤᏂᏁᎬᎢ ᎠᏂᏔᎵᏏ ᎬᏩᏂᏪᏎᎸ ᎦᎶᏁᏛ ᎤᏂᏖᎵᏙᏗᏱ ᎤᏂᏣᏘᏍᎩ, ᎣᏂ ᎦᎶᏁᏛ ᎠᏠᏱᏍᎨᎢ, ᎣᏂ ᎠᎴ ᎤᏂᏁᎬ ᎠᏂᏍᏓᏩᏗᏙᎯ ᎠᏂᏔᎵᏏ ᎤᏂᏍᏓᏱᏗ ᎬᏩᏂᏛᏛᎲ ᎦᎶᏁᏛ ᎦᎪ ᎨᏎᎢ. ᎤᏛᏂᏍᎩ ᎤᏣᏘᏍᏛ ᎠᏂᏴᏫ ᎠᏂᎦᏔᎲ ᎤᏂᏁᎬ Ꮎ ᎠᏂᏍᏓᏱᏗ ᎤᎬᏫᏳᎯ ᎤᏂᏁᎬ ᎢᎬᏱᏱ ᎤᏁᎢᏍᏔᏁᎢ ᎾᏍᎩ ᎠᎴ ᎠᏂᏍᏓᏩᏗᏙᎯ ᎬᏩᏁᏍᏗᏍᎪᎢ ᎤᏂᏛᏁᎢ “ᏧᏟ ᏧᏁᎶᏗ” ᎤᏂᏣᏘ ᎤᏃᎮᎯᏍᎩ ᎤᏂᏃᎮᎸ ᎢᎸᎯᏳ ᏗᎨᏒᎢ. Ꮎ ᎢᎦ ᏅᏙ ᎤᎿᎭᏉ ᎡᏉᏅᎯ, ᏗᏥᎵ ᎢᏏᎵ ᎡᏆ ᎤᏲᎵᎸᎯ ᎨᏎ ᎤᏁᎳᏅᎯ.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

En aquella historia se nos informa que los discípulos no «comprendían la retribución que había de caer sobre Jerusalén». La «retribución» que había de «caer sobre Jerusalén» fue ilustrada para los discípulos mediante «una significativa lección objetiva». La significativa lección objetiva fue la maldición de la higuera. La destrucción de Jerusalén, que los discípulos todavía no comprendían, fue ilustrada por la maldición de la higuera, y también por la parábola que Cristo había enseñado anteriormente acerca de la higuera.

“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

“Áólichi léé ditł’ó. Christ bich’į’ ahayóí nááshá, tsin bits’ąądóó hólǫ́ǫgo, éí biniinaa danihikáahgo yił yá’át’ééhígíí, éí t’áá ajiłii éí shíká áłtségo éí t’áá ałhidadiiłnííłígíí dóó Christians danihikáahígíí t’áá ajiłii biniinaa hane’. T’ááłá’í bee Hózhǫ́ǫjí bee Hane’ bikáa’gi doo yá’át’ééhgo t’áá jiníyá át’éego bee hane’ da, t’áá nihaa ná’ádoolwołgo t’áá ałtsoni dóó bee naashááh da. Áádóó doo ádaat’éhí da, Christ biyázhí asdzáán dóó dine’é biniinaa łahgo yá’át’ééh, doo ła’ bee hodíílnih da. Ła’ t’áá nihíji’ excellent Christians nitsáhákeesígíí, éí doo bee adínízin da God biniinaa naasháałígíí haa át’éego. T’áá ajiłii biniinaa adadoolnííł dóó adaaht’éego nitsáhákees. T’áá nihíji’ yá’át’ééhígíí t’áá nihíji’ biniinaa naashá. K’ad t’áá íiyisí be’ííh diniihgo, éí t’áá nihíji’ hólǫ́ǫgo ádiné’é. T’áá ałtsoni bee naasháhígíí, éí doo ałhidadiiłnííłígíí biniinaa da, t’áá nihíji’ biniinaa naashá. God ádeesdzą́́ą̨́’ dine’é, éí nihá nahasdzáán bikáa’gi unselfish service bee ádahwiilyeedígíí hólǫ́ǫgo ádaat’é. T’áá ałtsoni bee shik’éí dóó dine’é baa hane’í bee hodool’ehgo, éí bee adinízin. T’ááłá’í self nihá t’áá ajiłii yá’át’éego nisin, t’áá doo t’áá ałtsoni baa nitsáhákees da. Dóó doo humanity yił naashá da. T’áá nihíji’ biniinaa áhoot’égo naasháhígíí, éí tsin deeshchíí’ígíí baa hane’, t’áá ajiłii yá’át’ééhgo bééhózin nisin, doo bąąh da. T’áá ajiłii worship bee adaaht’é, ákót’éego nisin, shináádááh dóó faith doo hólǫ́ǫ da. Bee hane’go God bik’ehgo naaltsoos bee hane’ígíí da’íídínííł, t’ááłá’í obedience doo hólǫ́ǫ da. Yádaat’éeh, t’ááłá’í doo ádaadoolnííł da. Christ tsin deeshchíí’ígíí bich’į’ hane’go, éí bee hodiilnih hwiinít’iingo biniinaada’anishiiłígíí His eyes nitsáhákeesdi haa’át’ííshii łahgo nídeiit’éego. Éí yił hane’go, open sinner éí doo t’áá łahgo baa nitsíkees da, t’áá nihíji’ God biniinaa naashá nisinígíí, t’ááłá’í His glory biniinaa bąąh doo yił hólǫ́ǫ da.”

“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

«ކްރިސްޓް ޔެރޫސަލެމަށް ވަޑައިގަތުމުގެ ކުރިން ވިދާޅުވި ބަލަސްގަހުގެ މަސަލައަކީ، ފަލަނުދޭ ގަހަށް ލަޢުނަތް ކުރުމުން އެކަލޭގެން ދެއްކެވި ދަރުހާއާ ސީދާ ގުޅުމެއް ހުރިއެވެ.» The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Руководителцәiмкәтәы анеишьҭыхра аҵыхәтәантәи ашьҭахь, Иисус тәыӷәра иаӡбеит уахи-ҽни, анаҩс ашьыжь шаанӡа аԥсаҵла ианиасуаз, иаҟаиҵеит ашәықәҵара.

“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

«Сабзи анҷир ҳанӯз нарасида буд, ғайр аз баъзе маҳалҳо; ва дар баландиҳои атрофи Ерусалим ҳақиқатан метавон гуфт: “Вақти анҷир ҳанӯз нарасидааст.” Аммо дар боғе, ки Исо ба он омад, як дарахт чунин менамуд, ки аз ҳамаи дигарон пеш афтодааст. Он аллакай пур аз барг буд. Хусусияти дарахти анҷир чунин аст, ки пеш аз он ки баргҳо боз шаванд, меваи рӯён пайдост. Бинобар ин, ин дарахте, ки саросар барг дошт, аз меваи хуб инкишофёфта башорат медод. Аммо намуди он фиребанда буд. Исо ҳангоми ҷустуҷӯ дар шохаҳояш, аз шохаи поёнтарин то нӯги болоинаш, “ғайр аз баргҳо ҳеҷ чиз” наёфт. Он ҷуз анбӯҳи баргҳои зоҳирфиреб чизе набуд.»

“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

ಕ್ರಿಸ್ತನು ಅದರ ಮೇಲೆ ಒಣಗಿಸುವ ಶಾಪವೊಂದನ್ನು ಉಚ್ಚರಿಸಿದನು. “‘ಇನ್ನು ಮುಂದೆ ಎಂದೆಂದಿಗೂ ಯಾರೂ ನಿನ್ನಿಂದ ಫಲವನ್ನು ತಿನ್ನಬಾರದು,’ ಎಂದು ಆತನು ಹೇಳಿದನು. ಮುಂದಿನ ಬೆಳಿಗ್ಗೆ, ರಕ್ಷಕರೂ ಆತನ ಶಿಷ್ಯರೂ ಮತ್ತೆ ನಗರಕ್ಕೆ ಹೋಗುತ್ತಿರುವಾಗ, ಒಣಗಿ ಹಾಳಾದ ಕೊಂಬೆಗಳೂ ಕುಸಿದುಬಿದ್ದ ಎಲೆಗಳೂ ಅವರ ಗಮನವನ್ನು ಸೆಳೆದವು. “‘ಗುರುವೇ,’ ಎಂದು ಪೇತ್ರನು ಹೇಳಿದನು, ‘ನೀನು ಶಪಿಸಿದ ಅಂಜೂರದ ಮರವು, ಇದೋ, ಸಂಪೂರ್ಣವಾಗಿ ಒಣಗಿಹೋಗಿದೆ.’”

“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

«Масихнең инҗир агачын ләгънәтләүе шәкертләрне таң калдырган иде. Бу аларга Аның юлларына һәм эшләренә охшамаган кебек тоелды. Алар Аның күп тапкырлар: Үзе дөньяны хөкем итәр өчен түгел, бәлки дөнья Аның аша коткарылсын өчен килгән, дип белдергәнен ишеткәннәр иде. Алар Аның: «Адәм Улы кешеләрнең җаннарын һәлак итәргә түгел, бәлки коткарырга килгән»,— дигән сүзләрен хәтерләделәр. Лүк 9:56. Аның гаҗәеп эшләре һәрвакыт җимерү өчен түгел, ә яңадан торгызу өчен кылынган иде. Шәкертләр Аны бары тик Торгызучы, Шифалы кылучы итеп кенә беләләр иде. Бу гамәл бердәнбер иде. Аның максаты нәрсә булды икән? — дип сорадылар алар.»

“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

“Chaiman ‘yoolik a na’at u yaakunaj.’ ‘Bey in kuxa’an, k’aaba’en le Ajawo’ Dios, ma’ in yaakunaj u kíimil le máak k’asa’an; ba’ale’ u suut óol yéetel u kuxaj.’ Miqueas 7:18; Ezequiel 33:11. Ti’ leti’e’, le meyajil u xu’ulsik yéetel u t’aanil juicioo’ jump’éel ‘meyajil mina’an suku’un.’ Isaías 28:21. Ba’ale’ tumen yaakunaj yéetel óol k’iinankunsajil ku jóok’sik le boox pixano’, yéetel ku ye’esik ti’ le máako’ob u paakatil bix ku beetik junp’éel beelil k’asil.”

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

“हिगको रूखलाई श्राप दिनु एक कर्मद्वारा प्रस्तुत दृष्टान्त थियो। त्यो बाँझो रूख, जसले ख्रीष्टकै सामु आफ्नो आडम्बरी पातझार प्रदर्शन गरिरहेको थियो, यहूदी जातिको प्रतीक थियो। मुक्तिदाताले आफ्ना चेलाहरूलाई इस्राएलको विनाशको कारण र त्यसको निश्चितता स्पष्ट पार्न चाहनुभयो। यस उद्देश्यका लागि उहाँले त्यस रूखलाई नैतिक गुणहरूद्वारा युक्त तुल्याउनुभयो र त्यसलाई दैवी सत्यको व्याख्याता बनाउनुभयो। यहूदीहरू सबै अन्य जातिहरूबाट पृथक् रूपमा देखापरे, परमेश्वरप्रति निष्ठा प्रकट गर्दै। उहाँद्वारा तिनीहरू विशेष अनुग्रहका भागी बनाइएका थिए, र तिनीहरूले आफूलाई सबै अन्य जनताभन्दा बढ्ता धार्मिक ठहर्‍याउने दाबी गरे। तर तिनीहरू संसारप्रेम र लाभको लोभद्वारा भ्रष्ट भएका थिए। तिनीहरू आफ्नो ज्ञानमा घमण्ड गर्थे, तर परमेश्वरका मागहरूबारे अज्ञानी थिए, र कपटले भरिएका थिए। बाँझो रूखझैँ, तिनीहरूले आफ्ना आडम्बरी हाँगाहरू माथि फैलाए, देखावटी रूपमा हराभरा र आँखालाई सुन्दर; तर तिनीहरूले ‘पातबाहेक केही पनि’ दिएनन्। यहूदी धर्म, आफ्नो भव्य मन्दिर, आफ्ना पवित्र वेदीहरू, आफ्ना मुकुटधारी पूजाहारीहरू र प्रभावशाली विधिहरूसहित, बाह्य रूपले निश्चय नै मनोहर थियो; तर नम्रता, प्रेम, र परोपकार त्यहाँ अभावमा थिए।” द डिजायर अफ एजेज, 581, 582।

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Tayoqallayqa ishkay tapuykunata hatarichispa qallarisqayku, chaykunapa kutichiyta ruwashaspataq kaypi kachkanchik. Chay tapuykunaqa kaykuna karqan: “¿Imaraykutaq kawsakkunapa juicio-nin 9/11-pi qallariq? ¿Imataq Biblia-pi kawsakkunapa juicio-nin?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Prophecyan qillqakunapa aslla siqinakunata kunan churaykurqanchikqa, kawsak runakunapa taripayninmanta bíblicota testigokunam kanku. Chay prophecya siqinakunaqa taripaypa “A, B, C”-nillanmanta aswan achkataraqmi rimanku, ichaqa ñawpaqtaqa 9/11 nisqamanta hinallataq kawsak runakunapa taripayninmanta tapuykunata kutichishanchik.

“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

“‘Ndzi vone,’ ku vula muprofeta Daniyele, ‘ku kondza ku vekiwa swiluvelo swa vuhosi, kutani Ku tshamisile Mun’we la nga wa Masiku ya Khale: nguvu ya Yena a yi basa ku fana ni gamboko, ni misisi ya nhloko ya Yena yi fana ni voya lebyi tengeke; xiluvelo xa Yena a ku ri malangavi ya ndzilo, ni mavhilwa ya xona ku ri ndzilo lowu pfurhaka. Nambu wa ndzilo wu huma wu tlhela wu huma emahlweni ka Yena: magidi ya magidi a ma N’wi tirhela, ni magidi ya magidi ya khume a ma yime emahlweni ka Yena: ku avanyisa ku simekiwile, kutani tibuku ti pfuliwa.’ Daniyele 7:9, 10, R.V.

“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

“Ñe’ẽra’ãme péicha oñepresenta va’ekue maranduhárape upe ára guasu ha pohýi, upépe yvyporakuéra rekove ha heko ohasáta jehecha ha jehechapyrãme opa yvy arigua Hués renondépe, ha káda peteĩme oñeme’ẽta ‘hembiapokuére he’iháicha.’ Ymaveguare Ára-kuéra Jára ha’e Tupã Túva. He’i salmista: ‘Mboyve umi yvytykuéra ojeapo hag̃ua, térã nde remopyenda mboyve yvy ha arapy, opa ára yma guive opa ára peve, nde ha’e Tupã.’ Salmo 90:2. Ha’e voi, opa tekove ypykue, ha opa léi yvu, oguapýta omotenondévo huísiope. Ha umi ánhel marangatu, tembiguái ha testígoramo, hetakuépe ‘pa su mil jevy pa su mil, ha miles de miles’, oĩ ko tribunal guasupe.”

“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

“‘ئامان، ئاسمان پەلەقلىرى بىلەن ئادەم ئوغلىغا ئوخشايدىغان بىرى كەلدى؛ ئۇ كۈنلەرنىڭ قەدىمىي بولغىنىنىڭ ئالدىغا كەلدى، ۋە ئۇنى ئۇنىڭ ھۇزۇرىغا يېقىنلاشتۇردىلار. ۋە ئۇنىڭغا ھاكىمىيەت، شان-شەرەپ ۋە بىر پادىشاھلىق بېرىلدى، شۇنداقكى بارلىق خەلقلەر، مىللەتلەر ۋە تىللار ئۇنىڭغا خىزمەت قىلسۇن؛ ئۇنىڭ ھاكىمىيىتى ئۆتمەيدىغان، ئەبەدىي بىر ھاكىمىيەتتۇر.’ دانىيال 7:13، 14. بۇ يەردە بايان قىلىنغان مەسىھنىڭ كېلىشى ئۇنىڭ يەر يۈزىگە بولىدىغان ئىككىنچى قېتىملىق كېلىشى ئەمەس. ئۇ ئاسماندا كۈنلەرنىڭ قەدىمىي بولغىنىنىڭ ئالدىغا، ئۆزىگە ۋاستىچىلىق خىزمىتىنىڭ ئاخىرىدا بېرىلىدىغان ھاكىمىيەتنى، شان-شەرەپنى ۋە پادىشاھلىقنى قوبۇل قىلىش ئۈچۈن كېلىدۇ. پەيغەمبەرلىك بويىچە 1844-يىلى 2300 كۈننىڭ ئاخىرلىشىشىدا يۈز بېرىدىغان دەپ ئالدىن ئېيتىلغانى، ئۇنىڭ يەر يۈزىگە بولىدىغان ئىككىنچى قېتىملىق كېلىشى ئەمەس، بەلكى دەل مۇشۇ كېلىشىدۇر. ئاسمان پەرىشتىلىرى ھەمراھ بولغان ھالدا، بىزنىڭ ئۇلۇغ باش روھانىمىز ئەڭ مۇقەددەس جايغا كىرىدۇ ۋە ئۇ يەردە ئىنسان ئۈچۈن ئۆزىنىڭ خىزمىتىنىڭ ئەڭ ئاخىرقى ئەمەللىرىنى ئادا قىلىش، يەنى تەكشۈرگۈچى ھۆكۈم خىزمىتىنى بەجا كەلتۈرۈش ۋە ئۇنىڭ پايدىلىرىغا لايىق دەپ كۆرسىتىلگەنلەرنىڭ ھەممىسى ئۈچۈن كاپارەت يارىتىش ئۈچۈن، خۇدانىڭ ھۇزۇرىدا پەيدا بولىدۇ.

“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

“ኣብ እቲ ምሳሌያዊ ኣገልግሎት ጥራይ እቶም ብእመን ሓጢኣቶም ተኣሚኖምን ተነሲሖምን ናብ ቅድሚ ኣምላኽ ዝመጹ፣ እና ሓጢኣቶም ብደም መስዋእቲ ሓጢኣት ናብ መቕደስ ዝተመሓላለፈ፣ ኣብ ኣገልግሎት መዓልቲ ምትዕራቕ ክፋል ነበሮም። ከምኡ ድማ ኣብ እታ ዓባይ መዓልቲ መወዳእታዊ ምትዕራቕን መርመራዊ ፍርድን፣ እቶም ዝርከቡ ጉዳያት ጥራይ ጉዳያት እቶም ኣምላኽ ዝእውጁ ህዝቡ እዮም። ፍርዲ እቶም ክፉኣት ፍሉይን ብቐጥታ ዝተፈለየን ስራሕ እዩ፣ ኣብ ዝድሓረ ግዜ ድማ ይፍጸም። ‘ፍርዲ ካብ ቤት ኣምላኽ ክጅምር ይግባእ፤ እንተ ድኣ ቅድሚ ካባና ይጅምር፣ መወዳእታ እቶም ንወንጌል ዘይእዘዙ እንታይ ክኸውን እዩ?’ 1 Peter 4:17.”

“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

«ئەو تۆمارنامانەی لە ئاسماندا هەن، کە ناو و کردارەکانی مرۆڤ تێیاندا تۆمار کراون، بڕیارەکانی دادوەری دیاری دەکەن. پێغەمبەر دانیال دەفەرموێت: “دادوەری دانرا، و کتێبەکان کراونەوە.” وەحی‌نوس، کە هەمان دیمەن وەسف دەکات، زیاد دەکات: “کتێبێکی دیکەش کرایەوە، کە ئەوە کتێبی ژیانە: و مردووان لەسەر ئەو شتانەی لە کتێبەکاندا نووسرابوون دادوەری کران، بەپێی کردارەکانیان.” Revelation 20:12.»

“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

«Ымыҭ аԥсҭазаара» ианылаз зегьы рыхьӡқәа аҵанакуеит, урҭ зегьы Анцәа имаҵуратә зҵалазаалак. Иисус Иҵараҩцәа иреиҳәаз: «Шәгәырӷьала, избанзар шәара рынаӡақәа ажәҩан аҿы иануп». Лука 10:20. Павел иагьырылацәажәоит игәыӷра зқәу иусцогьы, «рыхьӡқәа аԥсҭазааратә ышәҟәы аҿы иану». Филиппийцам 4:3. Даниил, «амашәырамҭа хьанҭа, уаанӡа иҟамлацыз еиԥшу» аамҭахь днаԥшуа, иҳәоит Анцәа ижәлар рыхәҭаара шыҟало, «ашәҟәы аҿы иану зегьы». Аарԥшҩы иҳәоитгьы Анцәа ақалақь ахь зынӡаскгьы иныҩало урҭ рымацара шакәу, рыхьӡқәа «Асыс иԥсҭазааратә ышәҟәы аҿы иану». Даниил 12:1; Аарԥшра 21:27.

“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

“«Աստծու առաջ գրվում է “հիշատակի գիրք”, որի մեջ արձանագրված են այն մարդկանց բարի գործերը, «որոնք վախենում էին Տիրոջից և խորհում էին Նրա անվան մասին»։ Մաղաքիա 3:16։ Նրանց հավատքի խոսքերը, նրանց սիրո գործերը գրանցվում են երկնքում։ Նեեմիան ակնարկում է այս մասին, երբ ասում է. «Հիշիր ինձ, ո՛վ իմ Աստված, … և մի՛ ջնջիր այն բարի գործերը, որ ես արեցի իմ Աստծու տան համար»։ Նեեմիա 13:14։ Աստծու հիշատակի գրքում յուրաքանչյուր արդար գործ անմահացվում է։ Այնտեղ հավատարմորեն արձանագրվում է ամեն մի դիմակայված փորձություն, ամեն մի հաղթահարված չարիք, քնքուշ գթության ամեն մի արտահայտված խոսք։ Եվ ամեն մի զոհաբերություն, Քրիստոսի համար կրված ամեն մի տառապանք և վիշտ, գրի է առնվում։ Սաղմոսերգուն ասում է. «Դու հաշվում ես իմ թափառումները. իմ արցունքները դիր Քո սրվակի մեջ. մի՞թե դրանք Քո գրքում չեն»։ Սաղմոս 56:8։”

“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

“Erkekleriň günäleriniň hem ýazgysy bardyr. ‘Çünki Hudaý her bir işi, her bir gizlin zady hem hökme getirer, ýagşy bolsun ýa-da ýaman bolsun.’ ‘Adamlaryň aýdýan her bir bihuda sözi üçin olar höküm güni hasap bererler.’ Halasgär şeýle diýýär: ‘Seniň sözleriň bilen sen aklanarsyň, seniň sözleriň bilen hem sen höküm edilersiň.’ Wagyzçy 12:14; Matta 12:36, 37. Gizlin maksatlar we niýetler ýalňyşsyz ýazgyda aýan bolýar; çünki Hudaý ‘garaňkylygyň gizlin zatlaryny ýagtylyga çykarar we ýürekleriň maslahatlaryny mälim eder.’ 1 Korinfliler 4:5. ‘Ine, bu Meniň öňümde ýazylgydyr, … siziň etmişleriňiz we atalaryňyzyň etmişleri bilelikde, diýip Reb aýdýar.’ Işaýa 65:6, 7.”

“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

«Ogni opera di ciascun uomo passa in rassegna davanti a Dio ed è registrata quanto a fedeltà o infedeltà. Di fronte a ogni nome, nei libri del cielo, è annotato con terribile esattezza ogni parola ingiusta, ogni atto egoistico, ogni dovere non adempiuto e ogni peccato segreto, insieme a ogni astuta dissimulazione. Gli avvertimenti o i rimproveri mandati dal cielo e trascurati, i momenti sprecati, le opportunità non sfruttate, l’influenza esercitata per il bene o per il male, con i suoi effetti di vasta portata, tutto è registrato dall’angelo scrivente.

“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

«Ари Илаһи — уус-кыһын холобурун уонна олохторун сыыһага тургутуллар үлэҕэ туһанар өлүүр үлэ. Өйдөөх киһи маннык диир: “Илбистээхтик Танараны куттаа, уонна Анын ыйыннарыгар тутус; тоҕо диэтэххэ бу — киһи бүтүн ытык иһитинэн буолар. Өскөтө Танара хас биирдии үлэни сыыһаҕа киллэрэр”. Экклесиаст 12:13, 14. Апостол Иаков бэйэтин қәрдэстэрин маннык сэрэтэр: “Азаттык сокуонунан сыыһаланары кэриэтинэн, оннук саҥарыҥ уонна оннук гын”. Иаков 2:12.»

“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

«خەمەکانی کە لە دادوەریدا “بە شایستە دەژمێردرێن” بەشدار دەبن لە هەستانەوەی ڕاستودروستان. عیسا فەرمووی: “ئەوانەی بە شایستە دەژمێردرێن بۆ بەدەستهێنانی ئەو جیهانە و هەستانەوە لە نێو مردووان، ... وەک فریشتەکانن؛ و ڕۆڵەی خودان، چونکە ڕۆڵەی هەستانەوەن.” لۆقا 20:35, 36. هەروەها جارێکی تر ڕایدەگەیەنێت کە “ئەوانەی چاکەیان کردووە” دەردەچن “بۆ هەستانەوەی ژیان.” یۆحەنا 5:29. مردووانی ڕاستودروست بەرز ناکرێنەوە تا دوای ئەو دادوەرییەی کە تێیدا بە شایستە دەژمێردرێن بۆ “هەستانەوەی ژیان.” بۆیە بە کەسی خۆیان لە دادگا ئامادە نابن کاتێک تۆمارەکانیان پشکنین دەکرێن و دۆخەکانیان بڕیاریان لەسەر دەدرێت.»

“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

«Jesus ojepresentáta iñemoĩhára ramo, oñeʼẽ hag̃ua hesekuéra rehehápe Tupã renondépe. “Oĩramo avave opeka vaʼekue, jaguereko peteĩ ñemoĩhára Túva ndive, Jesucristo hekojojáva.” 1 Juan 2:1. “Cristo ndoikéi ningo umi tenda marangatu po rupive ojejapóvape, umi añetegua raʼanga hag̃uánte; oikéma katu yvágaitepe voi, koʼág̃a hag̃ua ojechauka Tupã renondépe ñanderehehápe.” “Upévare haʼe ikatu avei osalva hag̃ua ipahaitépe peve umi Tupã rendápe ouvakuérape hese rupive, oikove hag̃ua opa ára oñemoĩ hag̃ua hesekuéra rehehápe.” Hebreos 9:24; 7:25.»

“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

«پەیوەندیدارەکانی تۆمار کاتێک لە دادوەرییەکەدا دەکرێنەوە، ژیانی هەموو ئەوانەی باوەڕیان بە عیسا هێناوە لەبەردەم خودا دەخرێتە پێداچوونەوە. لەو کەسانەوە دەست پێدەکات کە یەکەم جار لەسەر زەوی ژیاون، پارێزەری ئێمە دۆسیەی هەر نەوەیەکی یەک لەدوای یەک پێشکەش دەکات، و بە زیندووان کۆتایی پێدێت. ناوی هەر کەسێک دەهێندرێت، دۆسیەی هەر کەسێک بە وردی لێکۆڵینەوەی لێ دەکرێت. هەندێک ناو پەسەند دەکرێن، هەندێک ناو ڕەت دەکرێنەوە. ئەگەر هەر کەسێک گوناهانی هێشتا لە پەرتووکەکانی تۆماردا مابنەوە، کە نە تۆبەیان لێ کراوە و نە لێخۆشبوونیان بۆ هاتووە، ناوەکانیان لە پەرتووکی ژیان دەسڕدرێنەوە، و تۆماری کردە چاکەکانیان لە پەرتووکی یادەوەریی خودا دەسڕدرێتەوە. یەزدان بۆ موسا ڕاگەیاند: «هەر کەسێک دژ بە من گوناهی کردبێت، ئەوە دەسڕمەوە لە پەرتووکی خۆم.» Exodus 32:33. و پێغەمبەر حزقیال دەفەرموێت: «کاتێک دادپەروەر لە دادپەروەریی خۆی دەگەڕێتەوە و تاوان دەکات، … هەموو ئەو دادپەروەرییانەی کردوونی، ناویان ناهێندرێت.» Ezekiel 18:24.» The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Oikykuaa ko mbo’esyry ha rombohováita umi porandu oñemopu’ãva pe artíkulo oúvape ko seriepe.