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?
Depuis assez longtemps déjà, en réalité dès l’immédiat après le 11 septembre, nous avons enseigné de manière constante que le jugement des vivants a commencé le 11 septembre. Nous avons compris ce fait à partir d’une multitude de témoignages bibliques, qui le confirmaient sous des angles entièrement différents. Depuis juillet 2023, nous avons compris encore davantage de détails concernant le jugement des vivants, qui a commencé le 11 septembre, par rapport aux détails découverts peu après le 11 septembre. Pourquoi le jugement des vivants a-t-il commencé le 11 septembre ? Qu’est-ce que le jugement biblique des vivants ?
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.
Buugga Muujintii cutubkiisa kowaad, sifada ugu weyn ee Masiixa lagu aqoonsaday waa in uu yahay Alfa iyo Oomega, Bilowga iyo Dhammaadka, Kan Kowaad iyo Kan Ugu Dambeeya. Wuxuu tusaale ka bixinayaa isla sifadaas dabeecaddiisa ah markii uu Yooxanaa ku amray inuu qoro waxyaalihii jiray, isagoo sidaas samaynayana Yooxanaa wuxuu kaloo qorayay waxyaalaha iman doona. Ciise had iyo jeer dhammaadka ayuu ku muujiyaa bilowga. Taasu waa cidda uu yahay.
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.
La Bible identifie Jésus comme la Parole. Le premier livre de la Bible, la Genèse, signifie « commencement ». Le dernier livre de la Bible est l’Apocalypse, et les vérités présentées pour la première fois dans le livre de la Genèse sont traitées dans le livre de l’Apocalypse. La Genèse est l’Alpha et l’Apocalypse est l’Oméga, et ensemble elles sont la Parole, et la Parole est Jésus, qui est l’Alpha et l’Oméga. La signature de Dieu, ou son nom, est inscrite dans chaque passage de la prophétie biblique. Cette signature confirme que la lumière contenue dans le passage est la vérité.
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?
หากการตีความตอนหนึ่งตอนใดแห่งคำพยากรณ์มิได้มีลายพระหัตถ์ของพระเจ้า ซึ่งก็คือพระนามของพระองค์ อันก็คือลักษณะพระอุปนิสัยของพระองค์แล้ว การตีความนั้นย่อมไม่ถูกต้อง ยังมีบททดสอบอื่น ๆ อีกซึ่งพึงนำมาใช้เมื่อทำการตีความพระวจนะแห่งคำพยากรณ์ของพระเจ้า แต่ไม่ว่าบุคคลหนึ่งจะใช้บททดสอบใด บททดสอบนั้นก็ควรถูกกำหนดไว้ภายในพระวจนะของพระเจ้า หากไม่มีบททดสอบที่มนุษย์สร้างขึ้น ก็ย่อมมีการตีความที่มนุษย์สร้างขึ้นน้อยลง ดังนั้น ทำไม? และอะไร? การพิพากษาของผู้มีชีวิตตามพระคัมภีร์ซึ่งได้เริ่มต้นขึ้นเมื่อวันที่ 9/11 นั้นคืออะไร?
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.
当基督在《启示录》中介绍自己时，祂表明自己是首先的，也是末后的，并借着先知约翰说明祂这一品格属性所代表的意义。祂指出，全书的信息乃是关于祂自己的启示。祂吩咐约翰写下当时存在于约翰所处世界中的事，而约翰如此行时，便是在记述那将发生于世界末了之事。约翰是基督教会起初十二位领袖之一，因此，约翰也就表征着基督教会的终局，这终局由《启示录》第七章中的十四万四千人和那大群众所代表。
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.
Ki Mantik Paibol i olsem: Jisas em i Tok, em dispela Tok we olgeta samting i bin kamap long en; em dispela Tok tu we i stap wantaim Papa bilong En oltaim, na em tu i Baibel, long wanem, em i Tok bilong God. Namba wan pasin bilong karakter bilong Krais we las tok bilong Tok bilong God i soim, em dispela: em i makim pinis bilong wanpela samting wantaim kirap bilong wankain dispela samting. Sapos dispela tok tru long karakter bilong God i no stap long stadi bilong wanpela man long Baibel, orait em i no inap tru long save wanem samting jasmen bilong ol manmeri i stap laip em i, na bilong wanem em i bin kirap long 9/11, na moa yet, bilong wanem em i klostu long pinis.
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.
Kama mfano wa kanuni ya Alfa na Omega, Israeli ya kale ni kielelezo cha Israeli ya kisasa, nayo ni kweli ya kinabii ambayo pia yaweza kutambulishwa kuwa Israeli halisi ni kielelezo cha Israeli ya kiroho. Haidhuru jambo hilo laweza kuelezwa kwa namna gani, Israeli ya kale ya halisi na Israeli ya kisasa ya kiroho zote mbili zina historia ya mwanzo na historia ya mwisho. Historia tatu kati ya hizo nne ziko katika wakati uliopita, nasi sasa tuko katika historia ya nne na ya mwisho.
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.
Ang tatlong nakaraang kasaysayan ay kumakatawan sa tatlong saksi ng huling salinlahi sa kasaysayan ng daigdig. Ang tatlong nakaraang kasaysayang iyon ay tumutukoy sa salinlahing inilalarawan bilang ang isang daan at apatnapu’t apat na libo sa aklat ng Apocalipsis. Mayroon pang ibang mga propetikong hanay ng kasaysayan na tumatalakay rin sa isang daan at apatnapu’t apat na libo, ngunit ang bilang na isang daan at apatnapu’t apat na libo ay naglalaman ng propetikong simbolismo na ang isang daan at apatnapu’t apat na libo ay yaong mga propetikong kinakatawan sa pamamagitan ng pagpaparami ng labindalawang lipi ng sinaunang literal na Israel sa labindalawang alagad ng makabagong espirituwal na Israel.
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.
En tant qu’autre exemple d’Alpha et d’Oméga, les trois anges d’Apocalypse, chapitre quatorze, représentent une histoire de commencement et de fin. Le mouvement millérite représente l’histoire initiale des trois anges, et le mouvement des cent quarante-quatre mille représente l’histoire à la fin du message du troisième ange. Le mouvement alpha annonça l’ouverture du jugement investigatif le 22 octobre 1844. Le mouvement oméga annonça l’ouverture du jugement des vivants, en identifiant son commencement au 11 septembre.
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.
Umunani wa gatatu wa Alfa na Omega, ushobora kwemezwa bitagoranye n’ihishurirwa, ni uko mu itangiriro, mu rugendo rwa alfa rw’Abamilerite, umugani w’abakobwa cumi wasohoye uko wakabaye ijambo ku rindi. Mushiki wa White agaragaza amateka y’Abamilerite mu gitabo, Intambara Ikomeye, mu rwego rw’uko uwo mugani wasohoraga muri icyo gihe. Yigisha ko urugendo rwa omega rw’abihumbi ijana na mirongo ine na bine na rwo ruzasohora umugani w’abakobwa cumi uko wakabaye ijambo ku rindi. Ubuhamya butatu bugufi bwa Kristo bugaragaza iherezo rihuzwa n’itangiriro.
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.
Ɓẹrẹndịụn ebido Izrel oge ochie, Onyenwe anyị gbara ndị Hibru ndụ n’ọgbụgba-ndụ, dịka ọbara e tinyere n’osisi mgbidi ọnụ ụzọ si nọchie ya, nke bụ, n’ezie, aha mbụ e kwuru banyere Mkpu Etiti Abalị n’Okwu Chineke. Baptizim bụ akara nke mmekọrịta ọgbụgba-ndụ na Kraịst, ma Pọl na-akụziri anyị na ndị Hibru ndị si n’Ijipt pụta ka e mere baptizim ha niile “n’ígwé ojii” na n’“Oké Osimiri Uhie.” Ozugbo ha gafere osimiri ahụ, e nyere ha mana, nke bụ, n’etiti ihe ndị ọzọ, akara nke ụbọchị izu ike nke asaa n’ihe gbasara ịbụ ya ule.
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.
«Մանանան» ներկայացնում է նրանց առաջին փորձությունը, և երբ նրանք ձախողեցին իրենց տասներորդ ու վերջին փորձությունը՝ մերժելով Հեսուի և Քաղեբի պատգամը, Տերն այն ժամանակ մերժեց նրանց՝ որպես Իր ուխտի ժողովուրդ, և ուխտի մեջ մտավ Հեսուի և Քաղեբի հետ։ Երբ նրանք վերջապես մտան Ավետյաց երկիրը, քառասուն տարիների ընթացքում ծնված այն տղամարդկանց վրա թլփատության ծեսը չէր կատարվել, որովհետև այդ ծեսը դադարեցվել էր Կադեսի ապստամբության ժամանակ և վերահաստատվել Կադեսում՝ մուտքից անմիջապես առաջ։ Սա Ալֆայի և Օմեգայի կնիքն է։
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.
Хөдөөгийн цөлд тэнүүчилсэн дөчин жил нь Иошуа, Калеб хоёрын мэдээний эсрэг бослогоор эхэлж, Мосе Хадыг цохисон бослогоор төгсөн, улмаар Бурханы зан чанар болон ажлыг буруугаар төлөөлсөн юм. Эртний Израилийн эхлэл нь эртний Израилийн төгсгөлийг дүрслэн харуулдаг.
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.
Na funga ya Israeli ya kale, Yesu kama “Mjumbe wa Agano” katika Malaki sura ya tatu, alikuja kuthibitisha “agano” na wengi kwa juma moja, kwa kutimiza Danieli sura ya tisa. Kama Mjumbe wa Agano, Kristo aliingia katika agano na kanisa la Kikristo katika historia ileile ambamo aliwapita watu wa agano la kwanza. Mwanzoni mwa Israeli ya kale kama watu wa agano wa Mungu, Bwana aliwapita watu wa agano waliokuwapo kabla na akaingia katika agano na watu wapya wateule. Alifanya jambo lilo hilo hasa mwishoni mwa Israeli ya kale.
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?
Un symbole d’alliance est le mariage, et, depuis la naissance du Christ jusqu’à la destruction de Jérusalem en l’an 70 apr. J.-C., la prophétie expose le divorce progressif de Dieu d’avec l’ancien Israël littéral. Ainsi, à quel moment le divorce est-il effectivement entré en vigueur : à sa naissance, à sa mort, lors de la lapidation d’Étienne, ou lors de la destruction de Jérusalem ?
“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.
Pendant ce temps, des adorateurs de toutes les nations se rendaient au temple qui avait été consacré au culte de Dieu. Resplendissant d’or et de pierres précieuses, c’était une vision de beauté et de grandeur. Mais Jéhovah ne se trouvait plus dans ce palais de splendeur. Israël, en tant que nation, s’était séparé de Dieu. Lorsque le Christ, vers la fin de Son ministère terrestre, porta pour la dernière fois Son regard sur l’intérieur du temple, Il dit: «Voici, votre maison vous sera laissée déserte.» Matthieu 23:38. Jusqu’alors, Il avait appelé le temple la maison de Son Père; mais lorsque le Fils de Dieu sortit de ces murs, la présence de Dieu se retira pour toujours du temple bâti pour Sa gloire. » Acts of the Apostles, 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.
전승 입성 다음 날 그리스도께서는 유대인의 집이 황폐하다고 선포하셨고, 이로써 이혼은 최종적으로 확정되었다. 그러므로 전승 입성의 날 해가 질 때 그 이혼은 최종적으로 확정되었다.
“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!
“Yerusalem telah menjadi anak pemeliharaan-Nya, dan sebagaimana seorang ayah yang lembut meratapi seorang putra yang menyimpang, demikianlah Yesus menangisi kota yang dikasihi itu. Bagaimanakah Aku dapat menyerahkan engkau? Bagaimanakah Aku dapat melihat engkau dibaktikan kepada kebinasaan? Haruskah Aku membiarkan engkau pergi untuk menggenapkan cawan kedurhakaanmu? Satu jiwa demikian berharganya sehingga, dibandingkan dengannya, dunia-dunia tenggelam ke dalam ketidakberartian; tetapi di sini ada seluruh suatu bangsa yang akan binasa. Ketika matahari yang cepat condong ke barat itu lenyap dari pandangan di langit, hari kasih karunia Yerusalem pun akan berakhir. Sementara arak-arakan itu tertahan di lereng Bukit Zaitun, belumlah terlambat bagi Yerusalem untuk bertobat. Malaikat belas kasihan pada saat itu sedang melipat sayapnya untuk turun dari takhta emas dan memberi tempat kepada keadilan dan penghukuman yang segera datang. Namun hati Kristus yang agung, penuh kasih, masih memohon bagi Yerusalem, yang telah mencemooh rahmat-Nya, menghina amaran-amaran-Nya, dan hampir mencelupkan tangannya dalam darah-Nya. Jika saja Yerusalem mau bertobat, belumlah terlambat. Sementara sinar-sinar terakhir matahari terbenam masih berlama-lama pada bait suci, menara, dan puncak-puncaknya, tidakkah seorang malaikat yang baik akan menuntunnya kepada kasih Juruselamat, dan memalingkan malapetakanya? Kota yang indah namun najis, yang telah melempari nabi-nabi dengan batu, yang telah menolak Anak Allah, yang oleh ketidakbertobatannya sedang membelenggu dirinya sendiri dalam rantai perhambaan,—hari belas kasihannya hampir habis!”
“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.
“Lẹẹkansi Ẹ̀mí Ọlọ́run ń bá Jerusalẹmu sọ̀rọ̀. Kí ọjọ́ tó parí, a tún jẹ́rìí mìíràn sí Kristi. A gbé ohùn ẹ̀rí sókè, ní ìdáhùn sí ìpè láti inú àtijọ́ àsọtẹ́lẹ̀. Bí Jerusalẹmu bá fetí sí ìpè náà, bí yóò sì gba Olùgbàlà tí ń wọ àwọn ẹnubodè rẹ̀ wọlé, ó ṣì lè gba ìgbàlà.”
“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:
Des nouvelles sont parvenues aux dirigeants de Jérusalem que Jésus s’approche de la ville avec une grande multitude de gens. Mais ils n’ont aucun accueil pour le Fils de Dieu. Saisis de crainte, ils sortent à Sa rencontre, espérant disperser la foule. Alors que le cortège est sur le point de descendre le mont des Oliviers, il est intercepté par les dirigeants. Ils demandent la cause de ces réjouissances tumultueuses. Et tandis qu’ils posent la question : « Qui est celui-ci ? », les disciples, remplis de l’esprit d’inspiration, répondent à cette question. En accents éloquents, ils répètent les prophéties concernant le Christ :
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
«Адәм сиңа әйтер: еланның башын хатынның токымы ярачак.»
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
« Demandez à Abraham, et il vous dira : c’est “Melchisédek, roi de Salem”, Roi de paix. Genèse 14:18. »
“Jacob will tell you, He is Shiloh of the tribe of Judah.
« Yakob te va dire : Il est Shilo, de la tribu de Juda. »
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
« Ésaïe vous dira : “Emmanuel”, “Merveilleux, Conseiller, Dieu puissant, Père éternel, Prince de la paix.” Ésaïe 7:14 ; 9:6. »
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
«Երեմիան քեզ կասի՝ Դավթի Շառավիղը, «Տէրն է մեր արդարութիւնը»։ Երեմիա 23:6։»
“Daniel will tell you, He is the Messiah.
“Daniel will tell you, He is the Messiah.
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
«Ο Ὡσηέ θα σας πει: Αυτός είναι “ο Κύριος, ο Θεός των δυνάμεων· Κύριος είναι το μνημόσυνό Του”. Ὡσηέ 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.
« یحییِ تعمیددهنده به شما خواهد گفت: او «برّهٔ خداست که گناه جهان را برمیدارد.» یوحنا ۱:۲۹. »
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Jehovah Manene no efi N’ahengua so apa ho sɛ, ‘Oyi ne Me Ba dɔfo no.’ Mateo 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Nous, ses disciples, déclarons : Voici Jésus, le Messie, le Prince de la vie, le Rédempteur du monde. ”
“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.
“Et le prince des puissances des ténèbres Le reconnaît, disant : ‘Je sais qui Tu es, le Saint de Dieu.’ Marc 1:24.” Jésus-Christ, 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.
Historia Wejścia Triumfalnego Chrystusa stanowiła typ historii Wołania o Północy w okresie milleryckim. Przytoczony fragment Siostry White wskazuje, że gdy wejście się rozpoczęło, lud znalazł się pod natchnieniem Ducha Świętego, po czym Chrystus zatrzymał się i zapłakał nad Jerozolimą. Następnie kontynuował wejście, a potem stanął wobec żydowskich przywódców. Chciałbym wyodrębnić pewne cechy tej historii, aby wskazać drogowskazy, które powtarzają się w historii millerytów. Najpierw jednak chcę zwrócić uwagę na początek i zakończenie. To, co przed chwilą zacytowaliśmy z Siostry White, stanowi zakończenie jednego rozdziału, a początek następnego rozdziału brzmi następująco.
“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.
ការយាងចូលក្រុងយេរូសាឡឹមរបស់ព្រះគ្រីស្ទដោយជ័យជំនះ គឺជាស្រមោលបង្ហាញជាមុនយ៉ាងស្រាលនៃការយាងមករបស់ព្រះអង្គនៅក្នុងពពកនៃស្ថានសួគ៌ ដោយឫទ្ធានុភាព និងសិរីរុងរឿង នៅកណ្ដាលជ័យជំនះរបស់ពួកទេវតា និងសេចក្ដីអំណររីករាយរបស់ពួកបរិសុទ្ធ។ នៅពេលនោះ ពាក្យរបស់ព្រះគ្រីស្ទដែលមានចំពោះពួកសង្ឃ និងពួកផារីស៊ី នឹងត្រូវបានបំពេញថា៖ «ចាប់ពីពេលនេះតទៅ អ្នករាល់គ្នានឹងមិនឃើញខ្ញុំទៀតឡើយ ដរាបដល់អ្នករាល់គ្នានិយាយថា សូមព្រះប្រទានពរ ដល់ព្រះអង្គដែលយាងមកក្នុងព្រះនាមនៃព្រះអម្ចាស់»។ ម៉ាថាយ 23:39។ ក្នុងនិមិត្តទំនាយ សាការីត្រូវបានបង្ហាញឱ្យឃើញថ្ងៃនៃជ័យជំនះចុងក្រោយនោះ ហើយគាត់ក៏បានឃើញវិនាសកម្មរបស់ពួកអ្នកដែលនៅក្នុងការយាងមកលើកទីមួយបានបដិសេធព្រះគ្រីស្ទផងដែរថា៖ «ពួកគេនឹងសម្លឹងមើលមកខ្ញុំ ដែលពួកគេបានចាក់ទម្លុះ ហើយពួកគេនឹងកាន់ទុក្ខចំពោះព្រះអង្គ ដូចជាមនុស្សម្នាក់កាន់ទុក្ខចំពោះកូនប្រុសតែមួយរបស់ខ្លួន ហើយនឹងមានសេចក្ដីល្វីងល្វើយចំពោះព្រះអង្គ ដូចជាមនុស្សម្នាក់ដែលមានសេចក្ដីល្វីងល្វើយចំពោះកូនច្បងរបស់ខ្លួន»។ សាការី 12:10។ ព្រះគ្រីស្ទបានឃើញទិដ្ឋភាពនេះជាមុន នៅពេលដែលព្រះអង្គទតឃើញទីក្រុង ហើយយំសោកចំពោះវា។ នៅក្នុងការបំផ្លាញទីក្រុងយេរូសាឡឹមខាងសាច់ឈាម ព្រះអង្គបានទតឃើញការបំផ្លាញចុងក្រោយរបស់ជនជាតិនោះ ដែលមានទោសពីព្រោះឈាមរបស់ព្រះរាជបុត្រានៃព្រះ។
“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.
Les disciples voyaient la haine des Juifs envers le Christ, mais ils ne voyaient pas encore à quoi elle conduirait. Ils ne comprenaient pas encore la véritable condition d’Israël, ni ne saisissaient le châtiment qui devait s’abattre sur Jérusalem. Le Christ leur révéla cela au moyen d’une leçon de choses d’une portée significative.
“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.
L’ultime appel adressé à Jérusalem avait été vain. Les prêtres et les chefs avaient entendu, répercutée par la multitude en réponse à la question : « Qui est celui-ci ? », la voix prophétique du passé, mais ils ne l’acceptèrent pas comme la voix de l’Inspiration. Dans leur colère et leur étonnement, ils cherchèrent à faire taire le peuple. Il y avait, dans la foule, des officiers romains, et c’est à eux que ses ennemis dénoncèrent Jésus comme le chef d’une rébellion. Ils le présentèrent comme étant sur le point de s’emparer du temple et de régner en roi à Jérusalem. » 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.”
हे मुद्दा मी चुकवू इच्छित नव्हतो तो असा की, ख्रिस्ताचा यरुशलेममध्ये झालेला विजयप्रवेश हा केवळ मिलराइट इतिहासातील मध्यरात्रीच्या हाकेचे प्रतिरूप नाही, तर जगाच्या अंताचेदेखील प्रतिरूप आहे. तो प्रकटीकरणाच्या विसाव्या अध्यायातील सहस्रवर्षांच्या प्रारंभी ख्रिस्ताच्या पुनरागमनाशी संबंधित आहे, तसेच सहस्रवर्षांच्या शेवटी नवी यरुशलेम घेऊन होणाऱ्या त्याच्या पुनरागमनाशीही संबंधित आहे. तसेच, तो त्याच्या दुसऱ्या आगमनावेळी दुष्टांच्या मृत्यूशी, आणि सहस्रवर्षांच्या शेवटी त्यांच्या अंतिम न्यायाशीही संबंधित आहे. शेवटच्या परिच्छेदाच्या प्रारंभी असे म्हटले आहे, “यरुशलेमसाठी केलेले अंतिम आवाहन व्यर्थ ठरले होते. याजक आणि अधिपती यांनी, ‘हा कोण आहे?’ या प्रश्नाच्या उत्तरात, भूतकाळातील भविष्यवाणीचा स्वर जनसमुदायाने प्रतिध्वनित केलेला ऐकला; परंतु त्यांनी तो प्रेरणेचा स्वर म्हणून स्वीकारला नाही.”
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.
L’ultime appel fut vain, et cet appel fut présenté comme « la voix prophétique du passé ». La multitude au temps du Christ rejeta son dernier appel, car elle rejeta le conseil de Jérémie de retourner aux anciens sentiers. Elle refusa aussi la méthodologie de précepte sur précepte, car les disciples avaient répondu à la question : « Qui est celui-ci ? » en réunissant plusieurs témoins ensemble, précepte sur précepte, un peu ici, un peu là.
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.
Lorsque le Christ commence son entrée dans Jérusalem, Il s’arrête en chemin. Cela commence par l’accomplissement de la prophétie lorsque les disciples procurent l’ânesse pour que le Christ la monte. Il n’avait jamais monté d’animal, et l’animal n’avait jamais été monté. La logique y reconnaît un miracle, car quel animal accepte un cavalier la première fois, et qui sait comment conduire en le montant un âne qui ne l’a jamais fait auparavant. Cela est semblable à ce qui eut lieu lorsque les Philistins placèrent une offrande sur le char, avec l’Arche, et y attelèrent deux vaches qui allaitaient toutes deux des veaux, et qui n’avaient jamais tiré de char auparavant, et elles abandonnèrent aussitôt les veaux et commencèrent le trajet pour ramener l’Arche aux Hébreux. L’Arche est en route vers Jérusalem, et lorsque David l’y fait enfin entrer, il préfigura l’entrée triomphale du Christ.
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.
Sakali a Cristo iti asno, nangrugi dagiti tattao a mangikalat kadagiti kawesda iti dalan, agputol kadagiti sanga ti palma, ket impukkaw dagiti timek, “Hosanna iti Anak ni David: Nagasat koma Isu a umay iti nagan ti Apo! Hosanna iti kangatuan.” (Matthew 21:9) Sumsumrek dagiti pangulo a manglaban ket awaganda ni Jesus a pagulimekenna dagiti umariwekwek. Nagnaedda, ket immisardeng ni Jesus tapno agsangit gapu iti napukaw a sangkataoan, a naisimsimbolo babaen iti Jerusalem. Kalpasanna, intuloy ti prusision, ket dagiti pangulo maminsan manen a nakisinnarak, a sapilit a damagenda no siasino ni Jesus. Kalpasanna, simmungbat dagiti adalan babaen iti “line upon line” a pammaneknek dagiti mammadto.
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.
Historia którą teraz rozważamy, została poprzedzona wskrzeszeniem Łazarza, które wyznacza pierwsze rozczarowanie w proroczej linii zilustrowanej w przypowieści o dziesięciu pannach, oraz dotknięciem Arki przez Uzzę, w linii triumfalnego wjazdu Dawida do Jerozolimy. Pierwsze rozczarowanie jest związane z czasem zwłoki, a Chrystus zwlekał, gdy po raz pierwszy usłyszał, że Łazarz choruje, tak jak Dawid zwlekał, pozostawiając Arkę tam, gdzie umarł Uzza, aż później ją zabrał. Łazarz umarł, a następnie został wskrzeszony. Łazarz jest tym, który następnie prowadzi osła, na którym Jezus wjeżdża do Jerozolimy.
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.
Ñɔɛ Millerni abakɔsɛm mu no, ɔbɔfo a ɔto so abien no baa April 19, 1844, wɔ abasamtu a edi kan no mu, a ɛhyɛɛ akyigyina bere no ase. Efi hɔ no, Samuel Snow fii ase de Kɔnhwɛ Mfinimfini no nkra no sii hɔ nkakrankakra. Saa nkra no nkɔsoɔ a ɛba nkakrankakra no gyina hɔ ma Kristo a ɔkɔɔ Yerusalem mu no. Snow adwuma no nkɔsoɔ no nso gyina hɔ wɔ Apam Adaka no akwantu mu, fi Filistifo nkyɛn, kɔteaseɛ no so, kɔ Ussa so, na awiei koraa no, ɛkɔ Yerusalem mu.
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.
ውስጥ መግባቱ በመጀመሪያ ሕዝቡ ያቀረበውን አዋጅ ይዟል፤ መሪዎቹ ክርስቶስን ሕዝቡን እንዲያስታግስ ባሉት ጊዜ፣ ከዚያም ክርስቶስ አለቀሰ፤ ከዚያ በኋላም ግትር መሪዎቹ ክርስቶስ ማን እንደ ሆነ በጠየቁበት ጊዜ የደቀ መዛሙርቱ አዋጅ ተከተለ። በሕዝቡ ውስጥ የተገለጠው የመነሣሣት መገለጥ፣ የግትር መሪዎቹን የመጀመሪያ ምላሽ ያመነጨው፣ ደቀ መዛሙርቱም ካለፉት ዘመናት የመጡ የትንቢት ምስክሮችን ብዛት “መስመር በላይ መስመር” በማቅረብ ሲያበሩት እንደገና ተደገመ። በዚያ ቀን ፀሐይ በጠለቀች ጊዜ ጥንታዊት እስራኤል ከእግዚአብሔር ተፋታች።
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.
ما در آن تاریخ آگاه میشویم که شاگردان «مجازاتی را که قرار بود بر اورشلیم فرود آید» درک نکردند. «مجازاتی» که قرار بود «بر اورشلیم فرود آید» برای شاگردان بهوسیلهٔ «درسی عینی و پرمعنا» به تصویر کشیده شد. آن درس عینی و پرمعنا، نفرینِ درخت انجیر بود. نابودی اورشلیم، که شاگردان هنوز درنیافته بودند، بهوسیلهٔ نفرینِ درخت انجیر، و نیز مَثَلی که مسیح پیشتر دربارهٔ درخت انجیر تعلیم داده بود، به تصویر کشیده شد.
“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.
“Warnungan itu adalah untuk segala masa. Tindakan Kristus dalam mengutuk pohon yang telah diciptakan oleh kuasa-Nya sendiri berdiri sebagai suatu amaran bagi semua gereja dan bagi semua orang Kristen. Tiada seorang pun dapat menghidupi hukum Allah tanpa melayani orang lain. Namun banyak orang tidak menghidupi kehidupan Kristus yang penuh belas kasihan dan tidak mementingkan diri. Sebagian orang yang menganggap diri mereka sebagai orang Kristen yang unggul tidak memahami apa yang membentuk pelayanan bagi Allah. Mereka merancang dan memikirkan segala sesuatu untuk menyenangkan diri sendiri. Mereka bertindak hanya dengan mengacu kepada diri sendiri. Waktu bernilai bagi mereka hanya sejauh mereka dapat menghimpun sesuatu bagi diri mereka sendiri. Dalam segala urusan kehidupan, inilah tujuan mereka. Bukan bagi orang lain, melainkan bagi diri sendirilah mereka melayani. Allah menciptakan mereka untuk hidup dalam suatu dunia di mana pelayanan yang tidak mementingkan diri harus dilaksanakan. Ia merancang mereka untuk menolong sesama manusia mereka dengan setiap cara yang mungkin. Namun diri sendiri begitu besar sehingga mereka tidak dapat melihat apa pun yang lain. Mereka tidak berhubungan dengan kemanusiaan. Orang-orang yang demikian hidup bagi diri sendiri adalah seperti pohon ara, yang menampilkan segala kepura-puraan, tetapi tidak berbuah. Mereka menjalankan bentuk-bentuk ibadah, tetapi tanpa pertobatan atau iman. Dalam pengakuan mereka menghormati hukum Allah, tetapi ketaatan tidak ada. Mereka berkata, tetapi tidak melakukannya. Dalam hukuman yang dijatuhkan atas pohon ara itu, Kristus memperlihatkan betapa menjijikkannya kepura-puraan yang sia-sia ini di mata-Nya. Ia menyatakan bahwa orang berdosa yang terang-terangan kurang bersalah daripada dia yang mengaku melayani Allah, tetapi yang tidak menghasilkan buah bagi kemuliaan-Nya.”
“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.
«Ҳикояи дарахти анҷир, ки пеш аз сафари Масеҳ ба Ерусалим гуфта шуда буд, бо дарсе, ки Ӯ дар лаънат кардани дарахти бемева таълим дод, робитаи мустақим дошт». Ҳаёти Орзушуда, 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.
Послед последната конфронтација со водачите, Исус се повлече да се моли преку ноќта, а потоа наутро, додека поминуваше покрај смоквата, ја проколна.
“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.
«Он не был временем зрелых смокв, разве только в некоторых местностях; и на возвышенностях вокруг Иерусалима поистине можно было сказать: „Время смокв ещё не настало“. Но в саду, к которому подошёл Иисус, одно дерево, казалось, опережало все остальные. Оно уже было покрыто листьями. Такова природа смоковницы: прежде чем раскроются листья, появляется развивающийся плод. Поэтому это дерево, сплошь покрытое листвой, подавало надежду на хорошо сформировавшийся плод. Но его вид был обманчив. Осмотрев его ветви, от самого нижнего сука до верхнейшей веточки, Иисус не нашёл „ничего, кроме листьев“. Это была масса притязательной листвы — и ничего более.»
“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.’
“Kristus sprach über ihn einen vernichtenden Fluch aus. ‘Niemand esse hinfort in Ewigkeit Frucht von dir’, sagte Er. Am nächsten Morgen, als der Heiland und Seine Jünger wiederum auf dem Weg in die Stadt waren, zogen die verdorrten Zweige und herabhängenden Blätter ihre Aufmerksamkeit auf sich. ‘Meister’, sagte Petrus, ‘sieh, der Feigenbaum, den Du verflucht hast, ist verdorrt.’”
“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.
Aktsi Kristus i mallkimit të fikut i kishte mahnitur dishepujt. Ajo u dukej atyre e pangjashme me udhët dhe veprat e Tij. Shpesh e kishin dëgjuar të shpallte se nuk erdhi për ta dënuar botën, por që bota nëpërmjet Tij të mund të shpëtohej. Atyre u kujtoheshin fjalët e Tij: “Biri i njeriut nuk ka ardhur të shkatërrojë jetët e njerëzve, por t’i shpëtojë.” Luka 9:56. Veprat e Tij të mrekullueshme qenë bërë për të ripërtërirë, kurrë për të shkatërruar. Dishepujt e kishin njohur Atë vetëm si Ripërtëritësin, Shëruesin. Ky veprim qëndronte më vete. Cili ishte qëllimi i tij? pyetnin ata.
“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.
神“喜爱怜悯”。“主耶和华说：我指着我的永生起誓，我断不喜悦恶人死亡。”弥迦书 7:18；以西结书 33:11。对祂而言，施行毁灭的工作并宣告审判，乃是“非常的工”。以赛亚书 28:21。然而，祂乃是出于怜悯与慈爱，揭开未来的帷幕，并将罪恶道路所导致的结果显明给世人。
“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.
“Mtini kulaaniwa ulikuwa mfano uliofanywa kwa tendo. Mti huo usiozaa, ukipeperusha majani yake ya kujionyesha mbele ya Kristo mwenyewe, ulikuwa ishara ya taifa la Kiyahudi. Mwokozi alitaka kuwafahamisha wanafunzi Wake waziwazi sababu na hakika ya maangamizo ya Israeli. Kwa kusudi hili aliupa mti huo sifa za kimaadili, na kuufanya kuwa mfasiri wa kweli ya kimungu. Wayahudi walijitokeza wakiwa tofauti na mataifa mengine yote, wakidai utii kwa Mungu. Walikuwa wamepewa upendeleo wa pekee na Yeye, nao walidai kuwa na haki kuliko kila watu wengine. Lakini walikuwa wameharibiwa na kupenda ulimwengu na tamaa ya faida. Walijivunia ujuzi wao, lakini hawakuyajua matakwa ya Mungu, nao walikuwa wamejaa unafiki. Kama mti ule usiozaa, walieneza juu matawi yao ya kujionyesha, yenye kustawi kwa sura ya nje, na yenye kupendeza machoni, lakini hawakuzaa ‘chochote ila majani.’ Dini ya Kiyahudi, pamoja na hekalu lake la fahari, madhabahu zake takatifu, makuhani wake wenye vilemba, na ibada zake za kuvutia, kwa kweli ilikuwa nzuri kwa sura ya nje, lakini unyenyekevu, upendo, na wema havikuwamo.” The Desire of Ages, 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?”
Nous avons commencé par soulever deux questions auxquelles nous sommes en train de répondre. Ces questions étaient les suivantes : « Pourquoi le jugement des vivants a-t-il commencé le 11 septembre ? Qu’est-ce que le jugement biblique des vivants ? »
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.
Les quelques lignes de prophétie que nous venons de mettre en place sont des témoins bibliques du jugement des vivants. Ces lignes de prophétie traitent de bien plus que simplement des « A, B, C » du jugement, mais nous répondons d’abord aux questions du 11 septembre et du jugement des vivants.
“‘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 langutile,’ ku vula muprofeta Daniyele, ‘ku kondza ku vekiwa swiluvelo swa vuhosi, kutani ku tshama Loyi a nga wa Masiku ya Khale: nguvuwo ya Yena a yi basa ku fana ni gamboko, ni misisi ya nhloko ya Yena ku 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 humile wu huma emahlweni ka Yena: magidi ya magidi ma N’wi tirhelile, naswona khume ra magidi hi khume ra magidi ma yime emahlweni ka Yena: vuavanyisi byi vekiwe, naswona tibuku ti pfuriwile.’ Daniel 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.
“Ngoho etshwanelwe embonweni womprofethi usuku olukhulu nolunesizotha, lapho izimilo nezimpilo zabantu ziyakudlula zibuyekezwe phambi koMahluleli womhlaba wonke, futhi kuwo wonke umuntu kuyakwenziwa ‘ngokwemisebenzi yakhe.’ Owasendulo Wezinsuku nguNkulunkulu uYise. Umhubi uthi: ‘Izintaba zingakazalwa, noma Wena ungakawenzi umhlaba nezwe, yebo, kusukela phakade kuze kube phakade, Wena unguNkulunkulu.’ IHubo 90:2. NguYe, umthombo wakho konke ukuphila, nomthombo wayo yonke imithetho, ozakuba ngusihlalo ekwahluleleni. Futhi izingelosi ezingcwele, njengabakhonzi nanjengofakazi, ngenani elithi ‘izinkulungwane eziyishumi ziphindwe izinkulungwane eziyishumi, nezinkulungwane ngezinkulungwane,’ ziyakhona kule nkantolo enkulu.”
“‘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.
“‘ហើយមើលចុះ មានម្នាក់ដូចជាបុត្រនៃមនុស្ស មកជាមួយនឹងពពកនៃស្ថានសួគ៌ ហើយទ្រង់បានមកដល់ព្រះបុរាណនៃថ្ងៃទាំងឡាយ ហើយគេនាំទ្រង់មកជិតនៅចំពោះព្រះអង្គ។ ហើយអំណាចគ្រប់គ្រង សិរីល្អ និងនគរមួយ ត្រូវបានប្រទានដល់ទ្រង់ ដើម្បីឲ្យគ្រប់ជនជាតិ ប្រជាជន និងភាសាទាំងឡាយ បម្រើទ្រង់ ៖ អំណាចគ្រប់គ្រងរបស់ទ្រង់ជាអំណាចគ្រប់គ្រងដ៏អស់កល្បជានិច្ច ដែលមិនសាបសូន្យទៅឡើយ។’ ដានីយ៉ែល 7:13, 14។ ការយាងមករបស់ព្រះគ្រីស្ទដែលត្រូវបានពិពណ៌នានៅទីនេះ មិនមែនជាការយាងមកជាលើកទីពីររបស់ទ្រង់មកកាន់ផែនដីនោះទេ។ ទ្រង់យាងមកឯព្រះបុរាណនៃថ្ងៃទាំងឡាយនៅស្ថានសួគ៌ ដើម្បីទទួលអំណាចគ្រប់គ្រង សិរីល្អ និងនគរមួយ ដែលនឹងត្រូវប្រទានដល់ទ្រង់នៅចុងបញ្ចប់នៃកិច្ចការរបស់ទ្រង់ជាអ្នកសម្របសម្រួល។ គឺការយាងមកនេះឯង មិនមែនការយាងមកជាលើកទីពីររបស់ទ្រង់មកកាន់ផែនដីទេ ដែលត្រូវបានទាយទុកក្នុងព្រះបន្ទូលទំនាយថានឹងកើតឡើងនៅពេលបញ្ចប់នៃ 2300 ថ្ងៃ ក្នុងឆ្នាំ 1844។ ដោយមានទេវតាស្ថានសួគ៌អមដំណើរ សម្ដេចសង្ឃដ៏មហិមារបស់យើងយាងចូលទៅក្នុងទីបរិសុទ្ធបំផុត ហើយនៅទីនោះទ្រង់បង្ហាញព្រះអង្គនៅចំពោះវត្តមាននៃព្រះ ដើម្បីបំពេញកិច្ចការចុងក្រោយនៃការបម្រើរបស់ទ្រង់ជំនួសមនុស្ស គឺដើម្បីអនុវត្តកិច្ចការនៃការជំនុំជម្រះស៊ើបអង្កេត និងដើម្បីធ្វើការធួនបាបសម្រាប់អស់អ្នកដែលត្រូវបានបង្ហាញថាមានសិទ្ធិទទួលអត្ថប្រយោជន៍របស់វា។
“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.
“ꯃꯑꯣꯡ ꯇꯥꯏꯄꯤꯀꯦꯜ ꯁꯔꯕꯤꯁꯇ ꯑꯗꯨꯗ ꯃꯥꯈꯜ ꯄꯨꯝꯅꯃꯛꯇ ꯅꯨꯡꯉꯥꯏꯅ ꯑꯃꯨꯛꯇ ꯍꯣꯠꯅꯕ, ꯑꯃꯁꯨꯡ ꯂꯥꯟꯊꯣꯛꯄ ꯀꯨꯟꯗꯨꯅ, ꯑꯃꯁꯨꯡ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯄꯣꯠꯁꯤꯟꯕꯒꯤ ꯏꯁꯦꯏꯗꯒꯤ ꯃꯥꯈꯣꯏꯒꯤ ꯄꯥꯄꯁꯤꯡ ꯃꯄꯨꯡ ꯐꯥꯅ ꯁꯦꯟꯛꯆꯨꯑꯦꯔꯤꯗ ꯂꯥꯛꯈꯤꯕꯁꯤꯡꯈꯛꯇ ꯆꯥꯀ-ꯆꯥꯟꯕꯒꯤ ꯅꯨꯃꯤꯠꯀꯤ ꯁꯔꯕꯤꯁꯇ ꯁꯔꯤꯛ ꯌꯥꯎꯈꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯑꯔꯣꯏꯕꯒꯤ ꯆꯥꯀ-ꯆꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯍꯥꯟꯕ ꯄꯨꯠꯊꯣꯛ-ꯄꯨꯠꯆꯤꯟꯕ ꯋꯥꯀꯆꯤꯡꯒꯤ ꯑꯆꯧꯕ ꯅꯨꯃꯤꯠꯇꯥ, ꯂꯧꯔꯤꯕ ꯃꯁꯛ ꯂꯩꯇꯕ ꯀꯦꯁꯁꯤꯡ ꯑꯗꯨ ꯈꯣꯏꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯅꯕꯣꯏ ꯂꯧꯔꯤ꯫ ꯑꯄꯥꯝꯕꯁꯤꯡꯒꯤ ꯋꯥꯀꯆꯤꯡ ꯑꯗꯨ ꯑꯇꯣꯞꯄ ꯑꯃꯁꯨꯡ ꯃꯈꯜ ꯈꯔ ꯊꯣꯛꯄ ꯊꯕꯛ ꯑꯃꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯃꯇꯝ ꯑꯃꯇ ꯍꯦꯟꯅ ꯂꯩꯔꯤ꯫ ‘ꯋꯥꯀꯆꯤꯡ ꯑꯗꯨ ꯏꯁ꯭ꯋꯔꯒꯤ ꯌꯨꯝꯗ ꯍꯧꯗꯣꯛꯀꯗꯕꯅꯤ: ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯑꯩꯈꯣꯏꯗꯒꯤ ꯑꯍꯥꯟꯕꯥ ꯍꯧꯒꯠꯂꯒꯥ, ꯑꯣꯏꯅ ꯒꯣꯁꯄꯦꯜ ꯑꯗꯨ ꯅꯣꯡꯃꯥꯡꯒꯥꯟꯕꯁꯤꯡꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯗꯨ ꯀꯔꯝꯅꯣ?’ 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.
“Les livres de registre dans le ciel, dans lesquels sont inscrits les noms et les actes des hommes, doivent déterminer les décisions du jugement. Le prophète Daniel dit : ‘Le jugement fut établi, et les livres furent ouverts.’ Le révélateur, décrivant la même scène, ajoute : ‘Un autre livre fut ouvert, lequel est le livre de vie ; et les morts furent jugés d’après les choses qui étaient écrites dans les livres, selon leurs œuvres.’ Apocalypse 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.
«Пад жыцця змяшчае імёны ўсіх, хто калі-небудзь уступіў на служэнне Богу. Езус сказаў Сваім вучням: “Радуйцеся таму, што імёны вашыя запісаны на нябёсах”. Luke 10:20. Павел гаворыць пра сваіх верных супрацоўнікаў, “імёны якіх — у падзе жыцця”. Philippians 4:3. Данііл, углядаючыся ў “час смутку, якога не было ніколі”, абвяшчае, што народ Божы будзе выратаваны, “кожны, хто будзе знойдзены запісаным у кнізе”. 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.»
“‘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.
«Un livre de souvenir» est écrit devant Dieu, dans lequel sont consignées les bonnes œuvres de «ceux qui craignent l’Éternel et qui honorent son nom». Malachie 3:16. Leurs paroles de foi, leurs actes d’amour, sont enregistrés dans le ciel. Néhémie y fait allusion lorsqu’il dit: «Souviens-toi de moi, ô mon Dieu, … et n’efface pas les bonnes œuvres que j’ai faites pour la maison de mon Dieu.» Néhémie 13:14. Dans le livre du souvenir de Dieu, toute œuvre de justice est immortalisée. Là sont fidèlement relatés toute tentation à laquelle on a résisté, tout mal vaincu, toute parole de tendre compassion exprimée. Et tout acte de sacrifice, toute souffrance et toute douleur endurées pour l’amour du Christ, y sont consignés. Le psalmiste dit: «Tu comptes mes pas errants; recueille mes larmes dans ton outre: ne sont-elles pas dans ton livre?» Psaume 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.
“Kwa kuongezea, kuna kumbukumbu ya dhambi za wanadamu. ‘Kwa maana Mungu ataleta kila tendo hukumuni, pamoja na kila jambo la siri, likiwa jema au likiwa baya.’ ‘Kila neno lisilo na maana watakalolinena wanadamu, watalitolea hesabu siku ya hukumu.’ Mwokozi asema: ‘Kwa maneno yako utahesabiwa haki, na kwa maneno yako utahukumiwa.’ Mhubiri 12:14; Mathayo 12:36, 37. Makusudi ya siri na nia za moyoni huonekana katika kumbukumbu isiyokosea; kwa maana Mungu ‘ataweka wazi mambo yaliyofichwa gizani, na kuyadhihirisha mashauri ya mioyo.’ 1 Wakorintho 4:5. ‘Tazama, imeandikwa mbele Zangu, … maovu yenu, na maovu ya baba zenu pamoja, asema Bwana.’ Isaya 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.
« Buka nyonso ya moto nyonso eleki na botali liboso ya Nzambe mpe ekomami mpo na bosembo to kozanga bosembo. Liboso ya nkombo moko na moko na mikanda ya lola, bakomaka na bosikisiki ya nsɔmɔ maloba nyonso ya mabe, likambo nyonso ya komilukela bolamu, mosala nyonso oyo esengelaki kosalema kasi etikalaki kosalema te, mpe lisumu nyonso ya kobombama, elongo na bokosi nyonso ya mayele. Bakebisi to pambo oyo eutaki uta na lola kasi baboyaki, ntango oyo ebebisamaki, mabaku oyo basalelaki te, bopusi oyo basalaki mpo na bolamu to mpo na mabe, elongo na mbuma na yango oyo ekómaka mosika, nyonso ekomamaka na anzelu mokomisi. »
“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.
“Konunğ le Allah ad tagnawt s yes ara ttusekyed deg uḥsab wayla d tudert n yimdanen. Yenna urgaz amusnaw: ‘Agwad i Allah, u ḥrez iḍumman-is; acku d aya i d tamlilt meṛṛa n umdan. Imi Allah ad yawi yal amahil ɣer uḥsab.’ Ecclesiastes 12:13, 14. Aposṭul Yaɛqub yettwasebbiḥ ay atmaten-is: ‘Akken tettmeslayem, u akken txeddmem, am wid ara yettwaḥsabun s tgelda n tlelli.’ James 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.
“Ашьапгылатәи аӡбараҟны ‘ахәҭара зманы иԥхьаӡахо’ урҭ аиаша захьиааз рыԥсыҭалараҿы ахәҭа роуеит. Иисус иҳәеит: ‘Ари адунеи, насгьы иԥсхьоу рҟынтәи аԥсҭаҵара аиуразы ахәҭара рыманы иԥхьаӡахо, … урҭ амаалықьцәа иреиԥшхоит; урҭ Қәдай балилириоуп, избанзар урҭ аԥсҭаҵара баллиридоуп.’ Лука 20:35, 36. Насгьы Иара иҳәоит: ‘бзиа ҟазҵаз’ ‘аԥсҭазаара аԥсҭаҵарахь’ иҵахоит. Иоанн 5:29. Аиашақәа рықәрахь иааргом аӡбара ашьҭахь, дара ‘аԥсҭазаара аԥсҭаҵара’ ахь ахәҭара рыманы ианрыԥхьаӡахалак ашьҭахь ауп. Убри аҟынтә дара хаҭала аӡбарҭаҟны иҟалаӡом, рылҩаақәа ианырхәаԥшуа, насгьы рызҵаарақәа рыӡбара анымҩаԥысуа.”
“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 akan tampil sebagai Pembela mereka, untuk membela mereka di hadapan Allah. ‘Jika seorang berbuat dosa, kita mempunyai seorang Pengantara pada Bapa, yaitu Yesus Kristus, yang adil.’ 1 Yohanes 2:1. ‘Sebab Kristus bukan masuk ke tempat-tempat kudus buatan tangan manusia, yang hanyalah gambaran dari yang sebenarnya, tetapi ke dalam sorga sendiri, untuk sekarang menghadap hadirat Allah guna kepentingan kita.’ ‘Karena itu Ia sanggup juga menyelamatkan dengan sempurna semua orang yang oleh Dia datang kepada Allah, sebab Ia hidup senantiasa untuk menjadi Pengantara mereka.’ Ibrani 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.
“جس وقت عدالت میں یادداشت کی کتابیں کھولی جاتی ہیں، تو اُن سب کی زندگیاں جو یسوع پر ایمان لائے ہیں خدا کے حضور نظرِ ثانی میں آتی ہیں۔ اُن سے آغاز کرتے ہوئے جو سب سے پہلے زمین پر زندہ رہے، ہمارا شفیع ہر پے در پے نسل کے معاملات پیش کرتا ہے، اور اختتام زندہ لوگوں پر کرتا ہے۔ ہر نام لیا جاتا ہے، ہر معاملہ باریکی سے جانچا جاتا ہے۔ بعض نام منظور کیے جاتے ہیں، بعض نام رد کیے جاتے ہیں۔ جب کسی کے گناہ یادداشت کی کتابوں میں باقی رہ جاتے ہیں، جن سے نہ توبہ کی گئی ہو اور نہ وہ معاف کیے گئے ہوں، تو اُن کے نام کتابِ حیات سے مٹا دیے جائیں گے، اور اُن کے نیک اعمال کا اندراج خدا کی یادگاری کتاب سے محو کر دیا جائے گا۔ خداوند نے موسیٰ سے فرمایا: ‘جس کسی نے میرے خلاف گناہ کیا ہے، اُسی کو میں اپنی کتاب میں سے مٹا دوں گا۔’ خروج 32:33۔ اور حزقی ایل نبی فرماتا ہے: ‘جب راست باز اپنی راست بازی سے برگشتہ ہو کر بدی کرے، … تو اُس کی ساری راست بازی جو اُس نے کی ہو گی، یاد نہ کی جائے گی۔’ حزقی ایل 18:24۔” The Great Controversy, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Nou pral kontinye etid sa a epi reponn kestyon ki leve yo nan pwochen atik nan seri sa a.