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?
9/11 마자마 차키마 하누, 실재로는 9/11 직후부터, 우리누 9/11에서 산 자들의 심판이 시작되었다고 일관되게 가르쳐 왔다. 우리누 이 사실을 성경의 수많은 증언들로부터 이해하였으며, 그 증언들은 전혀 다른 방향들에서 이 사실을 확증하였다. 2023년 7월 이래로 우리누 9/11에서 시작된 산 자들의 심판에 관하여, 9/11 직후에 발견되었던 세부 사항들보다 더욱 많은 세부 사항들을 이해하게 되었다. 어찌하여 산 자들의 심판이 9/11에서 시작되었는가? 성경적 산 자들의 심판이란 무엇인가?
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.
मु Kusokoloka 1, kilumba kya ntete kya Klisto kisosolola ke nde Yandi Alfa na Omega, Mbandu mpe Nsuka, Wankaka wa Ntete mpe wa Nsuka. Yandi ke pesa kifwani ya kieleka ya nkadulu yina ya kimuntu na Yandi ntangu Yandi tubaka na Yoane sonika mambu yina vandaka, mpe na kusalaka mpidina Yoane zolaka mpi kusonika mambu yina ke kwiza. Yesu ntangu yonso ke monisaka nsuka na mbandu. Yo yina Yandi kele.
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.
Ibiblia yemeza ko Yesu ari Ijambo. Igitabo cya mbere muri Bibiliya, Itangiriro, gisobanurwa ngo “intangiriro.” Igitabo cya nyuma cya Bibiliya ni Igitabo cy’Ibyahishuwe, kandi ukuri kwabanje kugaragazwa mu Gitabo cy’Itangiriro kongera kuvugwamo mu Gitabo cy’Ibyahishuwe. Itangiriro ni Alufa, kandi Ibyahishuwe ni Omega; kandi byombi hamwe ni Ijambo, kandi Ijambo ni Yesu, ari we Alufa na Omega. Umukono w’Imana, cyangwa izina ryayo, ryanditswe mu ngeri zose z’ubuhanuzi bwa Bibiliya. Uwo mukono wemeza ko umucyo uri muri uwo murongo ari ukuri.
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?
Gũtirĩ ũtaarĩri wa gice kimwe gĩa ũhoro wa ũrathi ũrĩ na mũhuro wa Ngai, ariwo rĩĩtwa rĩake, ariwo mĩtugo yake; nĩ ũndũ ũcio, ũtaarĩri ũcio ti wa ma. Kũrĩ na magerio mangĩ marĩa megwĩka wĩra wa kũgeria hĩndĩ ya gũtaarĩra Rĩu rĩa ũrathi rwa Ngai, no gagerio o kegaka mũndũ angĩhũtha, gagerio gakwa kũrutwo mĩtugo-inĩ ya Rĩu rĩa Ngai. Angĩkorwo gũtirĩ magerio ma andũ, nĩ gũkũgĩra gũkorwo na mataarĩrĩre ma andũ. Nĩ ũndũ wa atĩa? Na nĩ kĩ? Je, ciira ya bibilia ya arĩa muoyo ĩrĩa yambĩrĩire thaa kenda na mweri wa ikũmi na ũmwe?
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.
Endige Kristo lwakukimanyisa mu buku lya Kusokolola, akimanyika mwine nga ntendelo ne mpelo, kabili akolesha kasesema Yohane ukulanga ico cintu ca mu mibele yakwe cilepilibula. Akimanyika imbila ya buku lyonse nga kusokolola kwa mwine. Alamulamya Yohane ukulemba ifyo fyali po lilya mu calo ca kwa Yohane, kabili mu kucita ifyo Yohane alembapo ifyo fikaba ku mpelo ya calo. Yohane ali umo pa balangi ikumi na babili pa ntendekelo ya chalichi ya Bukristo, e ico Yohane alelanga impelo ya chalichi ya Bukristo, iyemininwa na bano amakana umwanda umo na amakumi yane na bane ne bumba ilikalamba mu Kusokolola cipandwa ca ciloba.
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.
Ka mantiki ya Biblia ni hii: Yesu ni Neno, ambalo kwa hilo vitu vyote viliumbwa, Neno ambalo siku zote limekuwapo pamoja na Baba yake, naye pia ni Biblia, kwa maana Yeye ni Neno la Mungu. Sifa ya kwanza ya tabia ya Kristo inayoletwa katika ujumbe wa mwisho wa Neno la Mungu ni kwamba Yeye huonyesha mwisho wa jambo, pamoja na mwanzo wa jambo hilo hilo. Ikiwa ukweli huu kuhusu tabia ya Mungu hautatumika katika kujifunza Biblia kwa mtu, hawezi kujua kwa kweli hukumu ya walio hai ni nini, na kwa nini ilianza katika 9/11, na lililo la muhimu zaidi, kwa nini karibu imekwisha.
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 mfano wa Israeli ya kisasa, ambao ni ukweli wa kinabii unaoweza pia kutambuliwa kama Israeli halisi ni mfano wa Israeli ya kiroho. Haidhuru jambo hilo linawezaje kuelezwa, Israeli ya kale halisi na Israeli ya kisasa ya kiroho zote 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.
Obuhya obwasatu obw’edda bukiikirira abajulizi abasatu ab’omulembe ogusembayo ogw’ebyafaayo by’ensi. Obuhya obwo obwasatu obw’edda bulaga omulembe ogukiikirirwa ng’abantu omutwalo mu enkumi kikumi mu emitwe ena mu kitabo ky’Okubikkulirwa. Waliwo n’ennono endala ez’obunnabbi ez’ebyafaayo nazo ezogera ku bantu abo omutwalo mu enkumi kikumi mu emitwe ena, naye omuwendo gw’abantu abo omutwalo mu enkumi kikumi mu emitwe ena gulimu akabonero k’obunnabbi akalaga nti abantu abo omutwalo mu enkumi kikumi mu emitwe ena beebo abakiikirirwa mu buryo obw’obunnabbi nga bafunibwa mu kukubisaamu ebika ekkumi n’ebibiri eby’Isiraeri ow’edda ow’amazima, n’abayigirizwa ekkumi n’ababiri aba Isiraeri ow’omwoyo ow’omulembe omuggya.
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.
Wekî nimûneyekî din ji Alfa û Omega, sê milyaketên di peyxamê de ya Şandina Yûhennayê, beşa çardehan de, dîrokeke destpêk û dawiya temsîl dikin. Tevgera Millerî dîroka destpêkê ya sê milyaketan temsîl dike, û tevgera sed û çil û çar hezaran dîroka di dawiya peyama milyaketa sêyem de temsîl dike. Tevgera alfa vekirina dadweriya lêkolîner di 22ê Cotmeha 1844an de ragihand. Tevgera omega vekirina dadweriya yên zindî ragihand, û destpêka wê wekî 9/11 nas kir.
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.
Alphao ne Omegao de ya ukuye yandi na mbandu ya isatu, yina lufulu ya kimpeve lenda simbisa na pete nyonso, kele nde ti na ebandeli, na ngengolo ya alphao ya bato ya Miller, mbandu ya bangonda zomi ya bakento ya mfinda kukokisamaki mpenza kaka mutindu maloba na yango kele. Mpangi-nkento White zabisaka disolo ya bato ya Miller na mukanda The Great Controversy na kati ya nzila yina mbandu yango vandaka kukokisama na ntangu yina. Yandi longisaka ti ngengolo ya omegayo ya nkama mosi na makumi yiya na yiya ya mafunda nayo mpe ekokisa mbandu ya bangonda zomi ya bakento ya mfinda mpenza kaka mutindu maloba na yango kele. Bambangi tatu ya nkufi ya Klisto yina ke monisa nsuka na ebandeli.
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.
Ku mwanzo wa Israeli wa kale, Bwana aliingia katika agano na Waebrania kama ilivyowakilishwa na damu juu ya miimo ya milango, jambo ambalo, bila shaka, ndilo kutajwa kwa kwanza kabisa kwa Kilio cha Usiku wa Manane katika Neno la Mungu. Ubatizo ni ishara ya uhusiano wa agano na Kristo, naye Paulo anatufundisha kwamba Waebrania waliotoka Misri walibatizwa wote “katika wingu” na “katika Bahari ya Shamu.” Mara walipokuwa ng’ambo ya bahari walipewa mana, ambayo, miongoni mwa mambo mengine, ni ishara ya Sabato ya siku ya saba katika muktadha wa kuwa kwake jaribio.
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.
«ماننا» يهكهم تاقيكردنهوهيان نيشان دهدات، و كاتێك له دهيهمين و دوايين تاقيكردنهوهياندا شكستيانهێنا، كاتێك پەیامی يەهۆشوع و كالیب ڕهتكردهوه، ئینجا مەسیحیان وەک گهلی پەیمانی خۆی ڕهتكردهوه و لهگەڵ يەهۆشوع و كالیب پهیمان بهست. كاتێك له كۆتاییدا چوونه ناو خاكی وەعدهپێدراو، ڕێوڕهسمی خەتەنە بۆ ئەو پیاوانەی له ماوهی چل ساڵهكهدا لهدایك ببوون، ئەنجام نەدرا، چونكه ئەو ڕێوڕهسمە له سەرهەڵدانی قادیشدا وەستا، و دووبارە له قادیشدا، تێكڕای پێش چوونە ژوورەوە، دامەزرێنرا. ئەمە واژۆی ئەلفا و ئۆمێگایە.
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.
Emyaka amakumi ana ey’okutambulatambula mu ddungu gyatandika n’obujeemu eri obubaka bwa Yoswa ne Kalebu, era gyakomera ku bujeemu bwa Musa okukuba Olwazi, bw’atyo n’akyusakyusa obuntu bwa Katonda n’omulimu gwe. Entandikwa ya Isiraeri ey’edda eraga enkomerero ya Isiraeri ey’edda.
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.
mu mpela ya Isalela ya kale, Yesu, nga “Mutumwa wa Lipangano” mu kapetulu ka butatu ka Malaki, weza ku shindika “lipangano” na bengi pa mulungu umo, mu kuwanisha kwa kapetulu ka mwanda wa cine na pabili ka Daniele. Nga Mutumwa wa Lipangano, Kristu wingila mu lipangano na chechi ya Bwinakristu mu lwendo lwine lwa mambukilo umo Apitile pa bantu ba lipangano lya kale. Ku ntendekelo ya Isalela ya kale nga bantu ba lipangano lya Lesa, Mukama apitile pa bantu ba lipangano lya kale kabili wingila mu lipangano na bantu bapya abasala. Alesa ecita cimo cine ku mpela ya Isalela 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?
Ukiashirio wa agano ni ndoa, na tangu kuzaliwa kwa Kristo hata kuangamizwa kwa Yerusalemu mwaka wa 70 BK, unabii huweka wazi talaka ya hatua kwa hatua ya Mungu na Israeli ya kale halisi. Basi, ni lini talaka hiyo ilianza kutumika kwa hakika: wakati wa kuzaliwa kwake, kifo chake, kupigwa mawe kwa Stefano, au kuangamizwa kwa Yerusalemu?
“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.
“Ufalme wa wakati huo waabudu kutoka kila taifa walitafuta hekalu lililokuwa limewekwa wakfu kwa ibada ya Mungu. Likimetameta kwa dhahabu na mawe ya thamani, lilikuwa maono ya uzuri na utukufu. Lakini Yehova hakupatikana tena katika jumba hilo la uzuri. Israeli kama taifa alikuwa amejitenga na Mungu kama mke ajitengavyo na mumewe. Kristo, karibu na mwisho wa huduma Yake duniani, alipotazama kwa mara ya mwisho ndani ya hekalu, alisema, ‘Tazameni, nyumba yenu mmeachiwa hali ya ukiwa.’ Mathayo 23:38. Hapo kabla alikuwa akiliita hekalu nyumba ya Baba Yake; lakini Mwana wa Mungu alipotoka katika kuta hizo, uwepo wa Mungu uliondolewa milele kutoka katika hekalu lililojengwa kwa utukufu Wake.” Matendo ya Mitume, 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.
Na mokolo oyo elandaki Bokɔti ya Elonga, Klisto asakolaki ete ndako ya Moyuda etikali mpamba, mpe koboma libala ekokisamaki mobimba. Boye, koboma libala ekokisamaki mobimba ntango moi elalaki na mokolo ya Bokɔti ya Elonga.
“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!
“Yerusalemi alikuwa mwana wa uangalizi Wake, na kama vile baba mwenye upendo humlilia mwana mpotevu, ndivyo Yesu alivyoulilia mji ule mpendwa. Nitakuachaje? Nitawezaje kukuona ukitolewa kwa maangamizo? Je, ni lazima nikuache uende kuijaza kikombe cha uovu wako? Nafsi moja ina thamani ya jinsi hiyo hata, ikilinganishwa nayo, dunia nyingi huzama katika kutokuwa na maana; lakini hapa palikuwa na taifa zima la kupotea. Jua la magharibi lililokuwa likitua kwa haraka lingepotea machoni angani, siku ya neema ya Yerusalemi ingekuwa imekwisha. Wakati msafara uliposimama kwenye kilele cha Mlima wa Mizeituni, haikuwa bado kuchelewa mno kwa Yerusalemi kutubu. Malaika wa rehema wakati huo alikuwa akikunja mabawa yake ili ashuke kutoka katika kiti cha enzi cha dhahabu na kumpisha haki na hukumu inayokuja upesi. Lakini moyo mkuu wa upendo wa Kristo ulikuwa bado ukiisihi Yerusalemi, iliyokuwa imezidharau rehema Zake, imezipuuza onyo Lake, na iliyokuwa karibu kutia mikono yake katika damu Yake. Kama Yerusalemi ingetubu tu, haikuwa bado kuchelewa mno. Wakati miale ya mwisho ya jua linalotua ilikuwa bado ikikawia juu ya hekalu, mnara, na kilele chake, je, malaika fulani mwema hangemwongoza kwake kwenye upendo wa Mwokozi, na kuiepusha adhabu yake? Mji mzuri na usio mtakatifu, uliowapiga manabii kwa mawe, uliomkataa Mwana wa Mungu, uliokuwa ukijifungia mwenyewe kwa kutokutubu kwake katika pingu za utumwa,—siku yake ya rehema ilikuwa karibu kwisha!”
“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.
“Basi kandi Mupashi wa Leza ubangula ku Yerusalemu. Lino ilyo ubushiku tabulapwa, ubunte bumbi na bwo bupelwa pali Kristu. Ishiwi lya buunte liyasansamushiwa, ukwasuka ku kwita ukufuma ku bya busokololo bwa kale. Nga Yerusalemu akomfwa ukwita, nga akapokelela Umupusushi uuleingila mu mpongolo shakwe, alelaba wa kupusuka.
“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:
“Amakuru yamaze kugera ku batware b’i Yerusalemu ko Yesu ari hafi kugera mu murwa aherekejwe n’imbaga nyamwinshi y’abantu. Ariko nta kumwakira bafite ku bw’Umwana w’Imana. Mu bwoba barasohoka bajya kumusanganira, bizeye ko bakwirakwiza iyo mbaga. Igihe urwo rugendo rwari rugiye kumanuka umusozi wa Elayono, rufatirwa mu nzira n’abo batware. Babaza icyateye ibyo byishimo by’urwunge. Mu gihe babaza bati: ‘Uyu ni nde?’ abigishwa, buzuye umwuka wo guhumekerwa, basubiza icyo kibazo. Mu magambo yuje ubuhanga basubiramo ubuhanuzi buvuga kuri Kristo:”
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
“Adem wê ji we re bêje, Ew tova jinê ye ku serê marê dikeveşkîne.
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
“Uliza Abrahamu, naye atakuambia, Ni ‘Melkizedeki Mfalme wa Salemu,’ Mfalme wa Amani. Mwanzo 14:18.”
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Yakobo akakubwira nti, Ye ni Silo w’ekika kya Yuda.
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
“Isaya akumwambie, ‘Immanweli,’ ‘Wa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani.’ Isaya 7:14; 9:6.
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
«ئەرمەیا پێت دەڵێت: لقی داود، “یەزدان ڕاستودروستی ئێمەیە.”» ئەرمەیا 23:6.
“Daniel will tell you, He is the Messiah.
“Danyeli akubwira ati: Ni we Mesiya.
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Hoshea akakulanga nti, Ye ‘Mukama Katonda ow’eggye; Mukama lye jjukizo lye.’ Hoshea 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.
“Yohana Mbatizaji atakuambia, Yeye ni ‘Mwana-Kondoo wa Mungu, aichukuaye dhambi ya ulimwengu.’ Yohana 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Yehova mukama munene ameatangaza okwi butebeji bwamwe ati, ‘Uno ni Mwana wanje omugonzibwa.’ Matayo 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Twana, bayekuli ba Yandi, tusakidila nde: Oyo ezali Yesu, Masiya, Mokonzi ya bomoi, Mosikoli ya mokili.
“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.
“လောကအမှောင်၏ တန်ခိုးများကို အုပ်စိုးသော မင်းလည်း ကိုယ်တော်ကို ဝန်ခံ၍ ‘ကိုယ်တော်သည် မည်သူဖြစ်တော်မူကြောင်းကို အကျွန်ုပ် သိပါ၏။ ကိုယ်တော်သည် ဘုရားသခင်၏ သန့်ရှင်းတော်မူသောအရှင် ဖြစ်တော်မူ၏’ ဟု ဆိုလေ၏။ မာကု ၁:၂၄။” *ခေတ်အဆက်ဆက်၏ အလိုဆန္ဒ*, ၅၇၇–၅၇၉။
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.
Histori ya Kuingia kwa Ushindi kwa Kristo ilikuwa mfano wa kihistoria wa Kilio cha Usiku wa Manane katika kipindi cha Wamillerite. Kifungu kutoka kwa Sister White kinaonyesha kwamba kuingia kulipoanza, watu walikuja chini ya uvuvio wa Roho Mtakatifu, na ndipo Kristo akasimama na kuililia Yerusalemu. Baada ya hayo akaendelea na kuingia huko, na kisha akakabiliwa na uongozi wa Kiyahudi. Ningependa kutenga sifa fulani za simulizi hii ili kutambua alama za njiani zinazojirudia katika historia ya Wamillerite. Lakini kwanza nataka kutoa hoja kuhusu mwanzo na mwisho. Yale ambayo tumenukuu kutoka kwa Sister White yanawakilisha mwisho wa sura moja, na ufunguzi wa sura inayofuata unasema yafuatayo.
“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.
Ukuhangeka kwokunqoba kukaKristu ukungena eJerusalema kwakuyisithunzi esifiphele esandulela ukuza Kwakhe ngamafu ezulu enamandla nangenkazimulo, phakathi kokunqoba kwezingelosi nokwethaba kwabangcwele. Khona-ke kuyakugcwaliseka amazwi kaKristu kubapristi nakubaFarisi: ‘Anisayikungibona kusukela manje, nize nithi: Ubusisiwe ozayo egameni leNkosi.’ Mathewu 23:39. Embonweni wesiprofetho uZakariya waboniswa lolo suku lokunqoba kokugcina; futhi wabona futhi isahlulelo salabo abathi ekufikeni kokuqala bamala uKristu: ‘Bayakukhangela Mina abamgwazileyo, bamlilele njengokulilela izibulo, babe nobuhlungu ngenxa yakhe njengobuhlungu bomuntu ngenxa yezibulo lakhe.’ Zakariya 12:10. Lesi senzakalo uKristu wasibona ngaphambili lapho ebheka umuzi wawukhalela. Ekubhujisweni kwesikhashana kweJerusalema wabona ukubhujiswa kokugcina kwalabo bantu ababenezono ngegazi leNdodana kaNkulunkulu.
“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.
Abétoî xaŋlâŋ wo Kristo ní kúmán kɔ̂, kɛ́ wó mɔ̌n bá mɛn yí sɛ̀ nà á. Wó mɔ̌n bá faŋlɛ̀ŋ Israel ní kúndí sɔ̀ŋlɛ̀ nà á, kɛ́ wó mɔ̌n bá yɛ̀ Jerusalem nà tɛ́bɛ̀ yí sí wó lɔ̂ nà á. Kristo ní nà xwí wó ní, xà xwí yì mɔ̂ŋ mɔ̀ xá yúŋlɛ̀ŋ.
“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.
“Ukwiyambaza kwa nyuma kwa Yerusalemu kwari kwabaye impfabusa. Abatambyi n’abategetsi bari bumvise ijwi ry’ubuhanuzi ryo mu bihe byahise risubirwamo n’imbaga, mu gusubiza ikibazo ngo: ‘Uyu ni nde?’ ariko ntibaryemeye nk’ijwi ry’Ihumekerwa. Mu burakari no mu gutangara bagerageje gucecekesha abantu. Muri iyo mbaga harimo abatware b’Abaroma, kandi abanzi be bamuregera kuri bo bavuga ko Yesu ari umuyobozi w’ubwigomeke. Bavuze ko yari hafi kwigarurira urusengero no gutegeka i Yerusalemu nk’umwami.” 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.”
जिस बुँदाक म्याँ छूटणो नी चह्यो, उयो यो है कि मसीह को यरूशलेम मं विजय-प्रवेश केवल मिलरवादी इतिहास कै “मध्यरात्रि कै पुकार” को ही प्रतीक नी ठहरै, परन्तु संसार कै अन्त को भी प्रतिरूप ठहरै। यो प्रकाशितवाक्य अध्याय बीस कै सहस्राब्दी कै आरम्भ मं मसीह कै पुनरागमन सै भी सम्बद्ध है, और सहस्राब्दी कै अन्त मं नई यरूशलेम कै संग उनकै आगमन सै भी। यो उनकै द्वितीय आगमन पर दुष्टन कै मृत्यु सै भी सम्बद्ध है, और सहस्राब्दी कै अन्त मं उनकै अन्तिम न्याय सै भी। अन्तिम अनुच्छेद कै आरम्भ मं कह्यो गै है, “यरूशलेम कै प्रति अन्तिम विनती व्यर्थ हो चुकी थी। याजकन और शासकन नै, ‘यह कौन है?’ इस प्रश्न कै उत्तर मं जनसमूह द्वारा अतीत कै भविष्यद्वक्ताई स्वर की प्रतिध्वनि सुनी थी, परन्तु उननै उसे प्रेरणा कै स्वर कै रूप मं ग्रहण नी कर्यो।”
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.
የመጨረሻው ጥሪ ከንቱ ሆነ፣ እናም ያ ጥሪ “የቀድሞው ትንቢታዊ ድምፅ” ተብሎ ተወከለ። በክርስቶስ ዘመን የነበረው ብዙ ሕዝብ የመጨረሻውን ጥሪአቸውን እምቢ አሉ፥ ምክንያቱም ወደ አሮጌው መንገድ እንዲመለሱ የኤርምያስን ምክር እምቢ አሉ። እንዲሁም የ“ይህ ማን ነው?” የሚለውን ጥያቄ ደቀ መዛሙርቱ ብዙ ምስክሮችን በአንድነት በማቅረብ፣ መስመር በመስመር፣ ከዚህ ትንሽ ከዚያም ትንሽ በማለት ስለ መለሱ፣ የመስመር በመስመር ዘዴንም እምቢ አሉ።
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.
Nzyci Krst hhoobt runssalem, aa gwaa yuk ɗe. Aahng hlaa seyn mbvng pyvngse pvr a seyn to, ban a ɗvngsyvshy hlyvngna, Krst mvyri pvr jvjvse a hlye laa. Zzv hlaa mvyri mgyvng mvng pvr, ban a hlye laa zhyh a mgyvng mvng pvr. Hlaa ndvngpye pvr mzyvng hlyvngna mvdvngse, mvr mgyvng hlaa ngaa zho hlye mbyvng dvylye, ban o hlye laa zhyh a mgyvng mvng pvr hlaa, ngaa zho hlaa mvyri pvr dvylye. Hlaa mbyvng hlyvngna, Pliistii mvyri pvr hlye tngtvyng mvdvngse, pvr a hlaa mvyri hlye mvyng a Arkaa, ban a mvyri hlye mnyikau hnyi hlye tlye, a hlaa zhyh lacyi nzyv hlye mzyvngde hlye pvr, ban a hlaa zhyh hlye nzyv hlye mbyvng hnyi hlaa dvngvngde, a hlaa lacyi nzyv a mvyri hlye hlye hlye pvr, Arkaa a hlye Hebryii mvyri hlye mvyng dvnglye. Arkaa aa runssalem mvyri hlye mvyngse, ban Dvvit hlaa runssalem mvyri hlye mvyng hlaa, aa Krst a hlye mzyvngpyvng mvyri hlye mvyng hlyvngna typify pvr.
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.
Kristo aamissutip qaavanut ikereerpat, inuit aqqusinermik atisanik siorarterilerput, palmip assakaasortaalu kipillugit, suaartaallutillu: “Hosanna Daavip Erneranut; Pilluaqqusaassaaq Naalakkap aqqani tikiuttoq! Hosanna qullarnerpaani.” (Matthew 21:9) Siuttut akerliullutik Jiisusip inuit taakku nipangersissagai piumasaqaatigaat. Ingerlaqqipput, Jiisusilu unippoq inuit annaasariaqartut pillugit qiaatigaluni, Jerusalemimit assersuunneqartut pillugit. Taava ingerlaaqatigiinneq ingerlaqqippoq, siuttullu qaammatialaaqqap kingorna akuliullutik, Jiisusi kinaanersoq paasiniarlugu piumasaqarlutik. Taava ajoqersukkat pruffiit nalunaajaataat tulleriiaarlugit akissutigaat.
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.
Ⲡⲓⲓⲥⲧⲟⲣⲓⲁ ⲉⲧⲉⲛϭⲟⲙϭⲉⲙⲥ ⲛⲏⲧⲉⲛ ϯⲛⲟⲩ ⲁϥϣⲟⲡ ϩⲓⲧⲉⲛ ⲡⲓⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲛ̀Ⲗⲁⲍⲁⲣⲟⲥ, ⲉⲧϯⲥⲓⲙⲁⲛⲥⲓ ⲉ̀ⲧⲉ ⲡⲓϩⲟϯ ⲛ̀ϣⲟⲣⲡ ϧⲉⲛ ϯⲅⲣⲁⲙⲙⲏ ⲛ̀ⲡⲣⲟⲫⲏⲧⲓⲁ ⲉⲧⲟⲩϣⲱⲡⲓ ⲙ̀ⲙⲟⲥ ϧⲉⲛ ϯⲡⲁⲣⲁⲃⲟⲗⲏ ⲛ̀ϯⲙⲉⲧ ⲛ̀ⲡⲁⲣⲑⲉⲛⲟⲥ, ⲟⲩⲟϩ ϩⲓⲧⲉⲛ ⲉ̀ⲧⲉ Ⲟⲩⲍⲁ ⲁϥϭⲓⲧⲁϩϥ ⲉ̀ϯⲕⲓⲃⲱⲧⲟⲥ, ϧⲉⲛ ϯⲅⲣⲁⲙⲙⲏ ⲛ̀ϯϣⲟⲩϣⲟⲩ ⲛ̀Ⲇⲁⲩⲓⲇ ⲉ̀ϧⲟⲩⲛ ⲉ̀Ⲓⲉⲣⲟⲩⲥⲁⲗⲏⲙ. Ⲡⲓϩⲟϯ ⲛ̀ϣⲟⲣⲡ ⲥⲁϥϭⲱⲛⲧ ⲛⲉⲙ ⲟⲩⲥⲏⲟⲩ ⲛ̀ϭⲓⲛⲟϩⲓ, ⲟⲩⲟϩ Ⲡ̀Ⲭⲣⲓⲥⲧⲟⲥ ⲁϥⲟϩⲓ ϩⲟⲧⲉ ⲉ̀ϣⲟⲣⲡ ⲁϥⲥⲱⲧⲉⲙ ϫⲉ Ⲗⲁⲍⲁⲣⲟⲥ ϣⲱⲛⲓ, ⲕⲁⲧⲁ ⲡⲁⲓⲣⲏϯ ϩⲱϥ ⲛ̀ϫⲉ Ⲇⲁⲩⲓⲇ ⲁϥⲟϩⲓ ⲉ̀ⲁϥⲭⲁ ϯⲕⲓⲃⲱⲧⲟⲥ ⲡⲓⲙⲁ ⲉ̀ⲧⲁ Ⲟⲩⲍⲁ ⲙⲟⲩ ϣⲁⲛⲧⲉϥϭⲓⲧⲥ ⲛ̀ⲕⲉⲥⲟⲡ. Ⲁⲡⲉ Ⲗⲁⲍⲁⲣⲟⲥ ⲙⲟⲩ, ⲟⲩⲟϩ ⲙⲉⲛⲉⲛⲥⲱⲥ ⲁⲩⲧⲱⲛϥ. Ⲗⲁⲍⲁⲣⲟⲥ ⲡⲉ ⲫⲏ ⲉⲧⲙⲉⲛⲉⲛⲥⲱϥ ⲉϥⲛⲁⲥⲱⲗⲡ ⲛ̀ϯⲉⲱ ϩⲏⲧⲥ ⲉⲧⲁ Ⲓⲏⲥⲟⲩⲥ ϩⲉⲙⲥⲓ ϩⲓⲱⲧⲥ ⲉ̀ϧⲟⲩⲛ ⲉ̀Ⲓⲉⲣⲟⲩⲥⲁⲗⲏⲙ.
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.
Mu historia ya Millerite, malaika wa pili aliwasili tarehe 19 Aprili, 1844, katika kukatishwa tamaa kwa kwanza, kulikoweka alama mwanzo wa wakati wa kukawia. Baada ya hapo Samuel Snow alianza kwa maendeleo ya hatua kwa hatua kuukuza ujumbe wa Kilio cha Usiku wa Manane. Ukuaji wa hatua kwa hatua wa ujumbe huo unawakilishwa na kuingia kwa Kristo katika Yerusalemu. Maendeleo ya kazi ya Snow pia yanawakilishwa katika safari za Sanduku, kutoka kwa Wafilisti, hadi kwenye gari, hadi kwa Uza, na hatimaye kuingia Yerusalemu.
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.
Okwingira kuno kutandikira n’okulangirira kw’abantu, abakulembeze bwe baagamba Kristo okusirisa ekibiina, ne kuddirwa Kristo okukaba; oluvannyuma ne kubaawo okulangirira kw’abayigirizwa, abakulembeze abakakanyavu bwe baabuuza Kristo bwe yali ani. Okweraga kw’okuluŋŋamizibwa mu bantu okwaleta okuddamu okw’olubereberye okw’abakulembeze abakakanyavu, kwaddamu mu bayigirizwa bwe baaleeta, “olunyiriri ku lunyiriri,” obungi bw’abajulirwa ab’obunnabbi okuva mu biseera eby’edda. Enjuba bwe yagwa ku lunaku olwo, Isiraeri ow’edda yali ayawuddwamu ne Katonda.
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.
Mu lukambo lolo twalumbulwa ukuti abasambilila taba “umfwikisha ulupiya ulwaali no kuwisila pali Yerusalemu.” “Ulupiya” ulo lwaali “no kuwisila pali Yerusalemu” lwalangishiwe ku basambilila ku “cisambililo cikalamba ca cintu.” Icō cisambililo cikalamba ca cintu cali kulangilwa kwa muti wa mkunyu. Ukonaulwa kwa Yerusalemu, uko abasambilila bali bataramfwikisha, kwalangishiwe ku kulangilwa kwa muti wa mkunyu, kabili no mulumbe wa kucindika uwo Kristu ali asambilishe kale pa muti wa mkunyu.
“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.
“Onkakŏm in nang se sa. Khristŭ-ŭi himjashinŭi nŭngnyŏgŭro changjohasin kŭ namureul jŏjuhasin haengwi-neun modeun kyohwa-wa modeun Kŭrisŏdoinege kyŏnggo-ga toenda. Amudo hana-nim-ŭi yulbŏbeul t’ain-ege subonghaji anhko sal su ŏpta. Kŭrŏna Khristŭ-ŭi chabiropgo muisŏkhan saenghwareul silch’ŏnaji anhnŭn saramdeuri manhda. Chasinŭl t’ak’wŏrhan Kŭrisŏdo-inirago saenggakhanŭn ŏttŏn saramdeureun hananim-kke taehan subong-i muŏsi-euro irwŏjinŭnji kkaedatji mothanda. Kŭdeureun chasinŭl kippuge haryŏgo gyehoekhago yŏn’gu handa. Kŭdeureun ojik chagie gwanhaye haengdonghanda. Sigan-eun kŭdeuri chagireul wihaye moŭl su innŭn mankhŭm-man kachiga itda. Insaeng-ŭi modeun irdeureseo igoji-ga kŭdeureui mokjŏgida. Kŭdeureun t’ain-eul wihaye-ga anira, ojik chasin-eul wihaye subonghanda. Hananim-eun muisŏkhan subong-i p’irsyŏngjŏgeuro suhaengdoeeoya hanŭn sesang-eseo kŭdeureul saldorok changjohasyeotta. Kŭbun-eun kŭdeuri ganeunghan modeun bangbŏbeuro tongnyoreul dopdorok gyesyeokhasyeotta. Kŭrŏna chagi-ga nŏmu kŏsŏ amu kŏtto bol su ŏpta. Kŭdeureun ingnyu-wa yŏllakdoeeo itji anta. Icheoreom chagi-reul wihaye sanŭn saramdeureun modeun geot-eul gajch’un chehaesseujiman yŏlmaega ŏpsŏtdeon muhwagwanamuwa gatda. Kŭdeureun yesbae-ui hyŏngsigeul jik’inda. Kŭrŏna hoegae-na midŭm-eun ŏpta. Kŭdeureun kobaek-euroneun hananim-ŭi yulbŏbeul gonggyŏnghajiman, sunjong-i kyŏlp’yehago itda. Kŭdeureun malhajiman haenghaji anneunda. Mu hwagwanamu-ege naerin sŏn’godoen p’an’gyŏl-eseo Khristŭ-neun i heotdoen gajangeul Kŭbun-ŭi nun-e eolmana miumbatneunji boyeojunda. Kŭbun-eun p’yomyeonjeog-euro neun hananim-eul subonghandago gobaekhajiman Kŭbun-ŭi yŏnggwang-eul wihan yŏlmaereul maetji anneun jaga deurŏnan choeinboda deo keun chaegim-i itdarago sŏnŏnhasinda.”
“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.
“Mtigo gwa mtini, uliotamkwa kabla ya Kristo kutembelea Yerusalemu, ulikuwa na uhusiano wa moja kwa moja na fundisho alilofundisha katika kuulaani mti usiozaa matunda.” 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.
Baada ya makabiliano ya mwisho na viongozi, Yesu alijitenga ili kusali usiku kucha; kisha asubuhi, alipokuwa akipita karibu na mtini, akaulaani.
“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.
“Kuvaasi kwa tini zilizoiva hakukuwa bado, isipokuwa katika maeneo fulani; na katika nyanda za juu zilizoizunguka Yerusalemu ingeweza kusemwa kwa kweli, ‘Wakati wa tini ulikuwa haujafika bado.’ Lakini katika bustani aliyoifikia Yesu, mti mmoja ulionekana kuwa umetangulia mbele ya mingine yote. Ulikuwa tayari umefunikwa na majani. Asili ya mti wa tini ni kwamba kabla majani hayajafunguka, tunda linalokua huonekana. Kwa hiyo mti huu uliokuwa na majani mengi ulitoa ahadi ya tunda lililokua vizuri. Lakini mwonekano wake ulikuwa wa udanganyifu. Alipochunguza matawi yake, kutoka tawi la chini kabisa hata kijitawi cha juu kabisa, Yesu hakupata ‘chochote ila majani.’ Ulikuwa umati wa majani ya kujionyesha, wala si kitu kingine.”
“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.’
مەسیح لە دژی ئەوە نەفرەتێکی وێرانکەری دەرکرد. فەرمووی: «لە ئێستا بەدواوە، هەرگیز کەس لە تۆ بەرەوێک نەخوات.» بەیانیی ڕۆژی دواتر، کاتێک ڕزگارکەر و قوتابییەکانی دیسان لە ڕێگای خۆیان بۆ شار دەڕۆیشتن، لقە وشکبووەکان و گەڵای شڵبوو سەرنجیان ڕاکێشا. پەتروس وتی: «مامۆستا، سەیرکە، ئەو دار هەنجیرەیەی تۆ نەفرەتت لێکرد، وشک بووەوە.»
“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.
“Kristo ko kumeum lae i tuaring narab e, dait na namfananse omeehi ko nabwii. E boi boin tei ma roko ma aroaro aika ana mwanriiki. N te katikaki riki, a mangaongo irouna ni kabwarabwara n aron te ba e a aki roko bwa e na katikatia te aonnaba, ma bwa te aonnaba e na iraiia n te mauri nakoia rinanon Irouna. A manatuia ana taeka aika e kanganga, ‘Te Nati n Aomata e aki roko ni kamaunaia mauriia aomata, ma ni kamaurira.’ Luke 9:56. Ana mwakuri aika kakawaki a kabonganaaki bwa ni kabwea ma ni kauoua, tiaki bwa ni kamauna. A roko n ataia koaua bwa E na Tei ni Kabwea, Tei ni Kakaokoa. Te bwai aei e bon taeka n tiku. Tera bukina? ao a titiraki.”
“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.
“Ndzambi ‘wasepelaka mu mawa.’ ‘Mu luzingu na Mono, elobi Nkolo Nzambe, nazali na esengo te na kufwa ya moto mabe.’ Mika 7:18; Ezekiele 33:11. Epai na Ye, mosala ya kobebisa mpe kosakola ekateli ya kosambisa ezali ‘mosala mopaya.’ Yisaya 28:21. Kasi ezali na mawa mpe na bolingo nde alongolaka ezipeli uta na mikolo ekoya, mpe amonisaka bato mbano ya nzela ya lisumu.
“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.
“மத்தி மரத்தின்மேல் உச்சரிக்கப்பட்ட சாபம் செயல்வடிவில் வெளிப்படுத்தப்பட்ட ஒரு உவமையாக இருந்தது. கிறிஸ்துவின் சந்நிதியிலேயே தன் ஆடம்பரமான இலைமருவை வெளிக்காட்டிக் கொண்டிருந்த அந்தக் கனியற்ற மரம், யூத ஜாதியின் ஒரு சின்னமாக இருந்தது. இரட்சகர், இஸ்ரவேலின் அழிவிற்கான காரணத்தையும் அதன் நிச்சயத்தையும் தமது சீஷர்களுக்கு தெளிவாகப் புரியச்செய்ய விரும்பினார். இதற்காகவே அவர் அந்த மரத்துக்கு ஒழுக்கத் தன்மைகளை அளித்து, அதைத் தெய்வீக சத்தியத்தின் விளக்ககரனாக ஆக்கினார். யூதர்கள், தேவனுக்குச் சார்புணர்ச்சி உடையவர்கள் என்று உரிமைகோர்ந்து, பிற சகல ஜாதிகளிலிருந்தும் தனித்துப் பிரிந்தவர்களாய் தோன்றினர். அவர்கள் அவரால் விசேஷமாக அன்பும் அருளும் பெற்றிருந்தார்கள்; மேலும், மற்ற எல்லா மக்களையும் விட மேலான நீதியுடையவர்கள் எனத் தமக்கே உரிமை கொண்டாடினர். ஆனால் உலகத்தின் மீதான ஆசையும் ஆதாயலாபத்திற்கான பேராசையும் அவர்களைச் சீர்குலைத்துவிட்டது. தங்களுடைய அறிவைப் பற்றிக் கொம்புகூறினார்கள்; ஆனாலும் தேவனுடைய கோரிக்கைகளை அறியாதவர்களாயிருந்தார்கள்; வஞ்சகத்தினால் நிரம்பியவர்களாயிருந்தார்கள். கனியற்ற அந்த மரத்தைப்போலவே, அவர்கள் தங்கள் ஆடம்பரமான கிளைகளை உயரத் தூக்கி விரித்துக் காட்டினார்கள்; தோற்றத்தில் செழுமையுடனும் கண்களுக்கு அழகுடனும் இருந்தார்கள்; ஆனால் ‘இலைகள் மாத்திரமே அன்றி’ எதையும் கொடுக்கவில்லை. அதன் பிரமாண்டமான ஆலயத்துடனும், பரிசுத்தமான பலிபீடங்களுடனும், தலைச்சிறப்பு உடைய ஆசாரியர்களுடனும், ஆழ்ந்த தாக்கம் உண்டாக்கும் சடங்குகளுடனும் இருந்த யூத மதம், வெளிப்படையான தோற்றத்தில் உண்மையாகவே மனோஹரமாயிருந்தது; ஆனால் தாழ்மை, அன்பு, பரோபகாரம் இவைகள் இல்லாமல் இருந்தன.” 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?”
ئەوەمان بە دوو پرسیار دەست پێکرد کە ئێستا لە پڕۆسەی وەڵامدانەوەیان داین. ئەو دوو پرسیارە ئەمانە بوون: «بۆچی حوکمی زیندووان لە 9/11 دەستی پێکرد؟ حوکمی کتێبی پیرۆزی زیندووان چییە؟»
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.
Bibeli akɛrɛw nsɛm kakraa a yɛde asi hɔ mprempren yi yɛ adansefo a ɛfa ateasefo atemmu ho. Saa nkɔmhyɛ nsɛm no ka nneɛma pii sen atemmu no “A, B, C” nkutoo, nanso nea edi kan no, yɛrema mmuae ama nsɛmmisa a ɛfa 9/11 ne ateasefo atemmu ho.
“‘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.
“‘Ngamwene,’ ene alandile omuprofeti Danieli, ‘nkafikile koonkondo syoobukalunga syatulwa po, noMweene Gokalega Omazuwa akakala po: esuwo lyaye olya li litatela nga omunyo, nofifi yontwe yaye nga ombwii omutoka; onkondo yaye oyo omalaka gomundilo, neempulilo zayo omundilo gwakutya. Omulonga gwomundilo gwa dja mo nokutuluka komeho kwaye: oikando yoikando ya mu longela, noikando iikumi yoikando iikumi ya fikama komeho kwaye: epangulo lya tulwa po, neembapila da nyamuka.’ 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.
“Bi vî awayî, ji bo dîtina pêxember wê roja mezin û giran hate nîşandan; roja ku tê de xasiyet û jiyana mirovan li ber Dadwerê hemû erdê dê bêne nirxandin, û ji her kesî re dê bê dayîn ‘li gorî kirinên wî.’ Kevnarê Rojan Xwedê Bav e. Zebûrnivîs dibêje: ‘Berî ku çiya hatibûna afirandin, an jî berî ku Te erd û cîhan çêkiribû, ji ezelê heta ezelê, Tu Xwedê yî.’ Zebûr 90:2. Ew e ku çavkaniya hemû hebûnê û kaniya hemû qanûnê ye, ku dê li ser dadgehê serokatiyê bike. Û milyaketên pîroz wek xizmetkar û şahid, bi hejmareke ‘deh hezar caran deh hezar, û hezarên hezaran,’ li vê dadgeha mezin amade dibin.”
“‘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.
“‘Nang, masdan mo, may isang gaya ng Anak ng tao na naparito na kasama ng mga alapaap ng langit, at lumapit sa Matanda sa mga Araw, at inilapit nila Siya sa harap Niya. At ibinigay sa Kaniya ang kapamahalaan, at ang kaluwalhatian, at ang kaharian, upang ang lahat ng mga bayan, mga bansa, at mga wika ay maglingkod sa Kaniya: ang Kaniyang kapamahalaan ay walang hanggang kapamahalaan, na hindi lilipas.’ Daniel 7:13, 14. Ang pagparito ni Cristo na inilalarawan dito ay hindi ang Kaniyang ikalawang pagparito sa lupa. Siya ay lumalapit sa Matanda sa mga Araw sa langit upang tanggapin ang kapamahalaan at kaluwalhatian at isang kaharian, na ibibigay sa Kaniya sa katapusan ng Kaniyang gawain bilang tagapamagitan. Ang pagparitong ito, at hindi ang Kaniyang ikalawang pagparito sa lupa, ang inihula ng propesiya na magaganap sa pagtatapos ng 2300 araw noong 1844. Na sinasamahan ng mga anghel ng langit, ang ating dakilang Punong Saserdote ay pumapasok sa kabanal-banalan at doon ay nahaharap sa presensiya ng Diyos upang isagawa ang mga huling bahagi ng Kaniyang paglilingkod alang-alang sa tao—upang gampanan ang gawain ng paghuhukom na pansiyasat at upang gumawa ng pantubos para sa lahat ng mapapatunayang may karapatan sa mga kapakinabangan nito.
“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.
“Katika huduma ya mfano, ni wale tu waliokuwa wamekuja mbele za Mungu kwa maungamo na toba, na ambao dhambi zao, kwa njia ya damu ya sadaka ya dhambi, zilihamishwa kwenda patakatifu, ndio waliokuwa na sehemu katika huduma ya Siku ya Upatanisho. Vivyo hivyo, katika siku kuu ya upatanisho wa mwisho na hukumu ya uchunguzi, mashauri pekee yanayoshughulikiwa ni ya wale wanaojidai kuwa watu wa Mungu. Hukumu ya waovu ni kazi iliyo tofauti na ya kando, nayo hufanyika katika kipindi cha baadaye. ‘Maana wakati umefika wa hukumu kuanza katika nyumba ya Mungu; na ikiwa huanza kwetu sisi kwanza, utakuwa nini mwisho wao wasioitii Injili?’ 1 Petro 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.
“Vitabu vya kumbukumbu mbinguni, ambamo majina na matendo ya wanadamu yameandikwa, ndivyo vitakavyoamua maamuzi ya hukumu. Nabii Danieli asema: ‘Hukumu ikaketi, na vitabu vikafunuliwa.’ Mfunuaji, akieleza tukio lilo hilo, aongeza: ‘Kitabu kingine kikafunuliwa, ambacho ni kitabu cha uzima; nao wafu wakahukumiwa kwa mambo yale yaliyoandikwa katika vile vitabu, sawasawa na matendo yao.’ Ufunuo 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.
“Kitabu cha uzima kina majina ya wote ambao wamewahi kuingia katika utumishi wa Mungu. Yesu aliwaambia wanafunzi Wake: ‘Furahini, kwa kuwa majina yenu yameandikwa mbinguni.’ Luka 10:20. Paulo anawataja watenda kazi wenzake waaminifu, ‘ambao majina yao yamo katika kitabu cha uzima.’ Wafilipi 4:3. Danieli, akiutazama mbele wakati wa ‘taabu, mfano wake haujapata kuwapo tangu lilipoanza kuwapo taifa hata wakati uo huo,’ anatamka kwamba watu wa Mungu wataokolewa, ‘kila mmoja atakayeonekana ameandikwa katika kile kitabu.’ Danieli 12:1; Ufunuo 21:27. Naye mwonaji asema kwamba ni wale tu watakaoingia katika mji wa Mungu ambao majina yao ‘yameandikwa katika kitabu cha uzima cha Mwana-Kondoo.’”
“‘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.
«“Ekabu ka kukumbuka” huandikwa mbele za Mungu, ambamo yameandikwa matendo mema ya “wale waliomcha Bwana, na kulifikiri jina lake.” Malaki 3:16. Maneno yao ya imani, matendo yao ya upendo, yameandikishwa mbinguni. Nehemia hurejelea jambo hili asemipo: “Unikumbuke, Ee Mungu wangu, … wala usiyafute matendo yangu mema niliyoyatenda kwa ajili ya nyumba ya Mungu wangu.” Nehemia 13:14. Katika kitabu cha ukumbusho cha Mungu kila tendo la haki hufanywa kuwa la milele. Humo kila jaribu lililoshindwa, kila uovu ulioshindwa, kila neno la huruma laini lililotamkwa, huandikwa kwa uaminifu. Na kila tendo la kujitoa kafara, kila mateso na huzuni vilivyovumiliwa kwa ajili ya Kristo, huandikwa. Mtunga zaburi asema: “Wewe wahesabu kutangatanga kwangu: Uyatie machozi yangu katika chupa yako: je! Hayamo katika kitabu chako?” Zaburi 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.
“Ku na kandi icyanditswe cy’ibyaha by’abantu. ‘Kuko Imana izazana umurimo wose mu rubanza, hamwe na buri kintu cyose gihishwe, cyaba cyiza, cyangwa cyaba kibi.’ ‘Buri jambo ridafite umumaro abantu bazavuga, bazaribazwa ku munsi w’urubanza.’ Umukiza aravuga ati: ‘Kubw’amagambo yawe ni ho uzatsindishirizwa, kandi kubw’amagambo yawe ni ho uzacirwaho iteka.’ Umubwiriza 12:14; Matayo 12:36, 37. Imigambi n’impamvu byihishe bigaragara mu gitabo kitibeshya; kuko Imana ‘izashyira ahagaragara ibyari byihishe mu mwijima, kandi izagaragaza imigambi y’imitima.’ 1 Abakorinto 4:5. ‘Dore, byanditswe imbere yanjye, … gukiranirwa kwanyu n’ugukiranirwa kwa ba sogokuruza banyu hamwe, ni ko Uwiteka avuga.’ Yesaya 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.
“Omulimo gwa buli muntu guyita mu kwekenneenyezebwa mu maaso ga Katonda era guwandiikibwa olw’obwesigwa oba obutali bwesigwa. Ku linnya buli limu mu bitabo eby’omu ggulu, kiwandiikibwako n’obutuufu obw’entiisa buli kigambo ekikyamu, buli kikolwa eky’okwegomba omululu, buli buvunaanyizibwa obutatuukiriziddwa, ne buli kibi eky’ekyama, wamu ne buli bukuusa obw’obulimba obw’amagezi. Okulabula oba okunenyezebwa okwava mu ggulu ne kubuusibwa amaaso, ebiseera ebyayonooneka, emikisa egitateekeddwa mu nkola, obuyinza obwakozesebwa olw’obulungi oba olw’obubi, n’ebivaamu byabwo ebigazi ennyo, byonna biwandiikibwa malayika omuwandiisi.”
“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.
“Amri za Mungu ndio kipimo ambacho tabia na maisha ya wanadamu vitajaribiwa kwa hukumu. Mwenye hekima asema: ‘Mche Mungu, nawe uzishike amri zake; maana kwa jumla ndiyo impasayo mtu. Kwa maana Mungu ataleta kila tendo hukumuni.’ Mhubiri 12:13, 14. Mtume Yakobo awaonya ndugu zake: ‘Semeni ninyi, na kutenda kama watu watakaohukumiwa kwa sheria ya uhuru.’ Yakobo 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.
“Aba abo mu rubanza bazabarirwa ko ‘bakwiriye’ bazagira uruhare mu kuzuka kw’abakiranutsi. Yesu yaravuze ati: ‘Abazabarirwa ko bakwiriye kuronka iyo si, n’ukuzuka mu bapfuye, … bangana n’abamarayika; kandi ni abana b’Imana, kuko ari abana b’ukuzuka.’ Luka 20:35, 36. Kandi yongeye gutangaza ko ‘abakoresheje ibyiza’ bazasohoka ‘bajye mu kuzuka kw’ubugingo.’ Yohana 5:29. Abapfuye bakiranutsi ntibazazurwa kugeza nyuma y’urubanza, ari ho bazabarirwa ko bakwiriye ‘ukuzuka kw’ubugingo.’ Ni cyo gituma batazaba bahari ubwabo imbere y’intebe y’urubanza igihe inyandiko zabo zizaba zisuzumwa kandi imanza zabo zigafatwa.”
“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.
“Yesu akanatokeza kuwa mtetezi wao, ili awaombee mbele za Mungu. ‘Mtu akitenda dhambi, tunaye mtetezi kwa Baba, Yesu Kristo mwenye haki.’ 1 Yohana 2:1. ‘Kwa maana Kristo hakuingia katika patakatifu palipofanywa kwa mikono, ndio mfano wa patakatifu halisi; bali aliingia mbinguni penyewe, ili sasa aonekane mbele za Mungu kwa ajili yetu.’ ‘Kwa hiyo tena aweza kuwaokoa kabisa wao wamjiao Mungu kwa yeye; maana yu hai sikuzote ili awaombee.’ Waebrania 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.
“Puxa papia ya rekodi zifungwapo katika hukumu, maisha ya wote waliomwamini Yesu huletwa mbele za Mungu kwa uchunguzi. Akianzia na wale walioishi kwanza juu ya dunia, Mwombezi wetu huwasilisha mashauri ya kila kizazi kinachofuatana, na kuhitimisha na walio hai. Kila jina hutajwa, kila shauri huchunguzwa kwa uangalifu mkubwa. Majina hukubaliwa, majina hukataliwa. Wakati wowote wowote wapo wenye dhambi zilizobaki katika vitabu vya rekodi, zisizotubiwa na zisizosamehewa, majina yao yatafutwa kutoka katika kitabu cha uzima, na kumbukumbu ya matendo yao mema itafutwa kutoka katika kitabu cha ukumbusho cha Mungu. Bwana alimwambia Musa: ‘Yeyote aliyenitenda dhambi, huyo nitamfuta kutoka katika kitabu Changu.’ Kutoka 32:33. Naye nabii Ezekieli asema: ‘Mwenye haki ageukapo mbali na haki yake, na kutenda uovu, … haki yake yote aliyoitenda haitatajwa kamwe.’ Ezekieli 18:24.” Pambano Kuu, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Tuzoendelea na somo hili na tutajibu maswali yaliyoibuliwa katika makala inayofuata ya mfululizo huu.