The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Dzaumi hnihnak kum sari, kum 63 atangin kum 70 tiang a phuangtu, “Jerusalem kawnghrangah a kal vel a, khawpui chungah thlen dingmi ngaihnak rapthlak pawl a puang” timi mipa ih phuangmi cu, Jerusalem hnenah kum pathum le a hrekhhat sung ralrin peknak ihsin a rak entawncia a si; pakhatnak ah Khrih rawngbawlnak ah, cule a hnuah dungthluntu pawl rawngbawlnak ah kum pathum le a hrekhhat. Thuziak dangdang pawl in Jerusalem siatralnak cu kross parah a ra thei zo, asilole Stephen lungthlak ah a ra thei zia an rak langter zo; asinain Pathian ih rei zet a thuaknak cun khawpui le mipi parah a thuthennak cu a hnawl hram.

“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

“Dan ke atas sesiapa pun batu itu jatuh, batu itu akan meremukkannya sampai hancur luluh.” Umat yang telah menolak Kristus tidak lama kemudian akan melihat kota mereka dan bangsa mereka dibinasakan. Kemuliaan mereka akan dihancurkan dan dicerai-beraikan seperti debu di hadapan angin. Dan apakah yang membinasakan orang Yahudi? Itulah batu karang yang, sekiranya mereka membina di atasnya, nescaya menjadi jaminan keselamatan mereka. Kebajikan Allah yang dihina, kebenaran yang ditolak, rahmat yang dipandang ringan. Manusia menempatkan diri mereka dalam pertentangan terhadap Allah, dan segala yang seharusnya menjadi keselamatan mereka berubah menjadi kebinasaan mereka. Segala yang telah Allah tetapkan untuk kehidupan mereka dapati menjadi untuk kematian. Dalam penyaliban Kristus oleh orang Yahudi terkandung kebinasaan Yerusalem. Darah yang dicurahkan di Kalvari itulah beban yang menenggelamkan mereka ke dalam kehancuran bagi dunia ini dan bagi dunia yang akan datang. Demikianlah halnya pada hari besar yang terakhir, apabila penghakiman akan menimpa para penolak kasih karunia Allah. Kristus, batu sandungan mereka, pada waktu itu akan tampak kepada mereka sebagai sebuah gunung pembalasan. Kemuliaan wajah-Nya, yang bagi orang benar adalah kehidupan, bagi orang fasik akan menjadi api yang menghanguskan. Oleh sebab kasih yang ditolak, kasih karunia yang dihina, orang berdosa akan dibinasakan.

“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

“Ka mehlala e mengata le litemoso tse phetoang, Jesu o ile a bontša hore phello ea ho hana Mora oa Molimo e ne e tla ba efe ho Bajuda. Ka mantsoe ana O ne a bua le bohle mehleng eohle ba hanang ho mo amohela e le Molopolli oa bona. Temoso e ’ngoe le e ’ngoe ke ea bona. Tempele e silafalitsoeng, mora ea sa mameleng, balemi ba lirapa ba bohata, lihahi tse nyelisang, li na le se tšoanang le tsona phihlelong ea moetsalibe e mong le e mong. Ntle le hore a bake, timetso eo tseo li neng li e tšoantšetsa e tla ba ea hae.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Tempoh tujuh tahun di mana manusia itu memberikan kesaksian kepada Yerusalem, telah dibahagikan pada pengepungan yang pertama kepada dua tempoh yang sama, masing-masing seribu dua ratus enam puluh hari. Tujuh tahun itu melambangkan kebinasaan Yerusalem, dan tujuh tahun pelayanan Kristus dan para murid melambangkan permulaan kebinasaan Yerusalem, dan Yesus sentiasa menggambarkan kesudahannya dengan permulaannya. Tujuh tahun itu juga dilambangkan oleh “tujuh masa” terhadap kerajaan utara yang telah dibahagikan kepada dua tempoh yang sama, masing-masing seribu dua ratus enam puluh tahun.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Apha Modern Rome anin pagan Rome leh papal Rome-te chanchin, literal leh spiritual Jerusalem a kalhchhiaha a tih hnih leh a nih chuan, leh Modern Rome-in kum 63 atanga kum 70 thlenga mipa pakhatin vaukhânna a pek hun hnihte chanchin pahnih a tih hnih leh a nih chuan, leh modern Rome-in Krista leh zirtîrte’n kum thum leh chanve chhûnga Jerusalem-ah an luh leh chhuah vaihlo chanchin, hun hnihte’n an entîr chu a tih hnih leh a nih chuan, ni hnuhnungah hian hun hrang hrang pahnih a lang ang, mahse, “hun chu a awm tawh lo.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Yang terakhir daripada dua tempoh itu ialah empat puluh dua bulan simbolik, ketika Rom Moden melaksanakan penganiayaan terakhirnya terhadap orang-orang yang setia, setelah luka mautnya disembuhkan pada undang-undang Ahad yang akan segera datang. Empat puluh dua bulan simbolik itu ialah yang kedua daripada dua tempoh, dan merupakan tempoh penghakiman eksekutif terhadap Rom moden. Tempoh itu didahului oleh penghakiman penyiasatan terhadap orang hidup dalam Adventisme Laodikia.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Monna yo o neilego temošo Jerusalema ya kgonthe o hwile nakong ya go dikela ga Tito. Ga se a ka a hwa nakong ya tshenyego, eupša nakong ya go dikela yeo e ilego ya etela pele tshenyego, gobane ga go na Mokriste le o tee yo a hwilego tshenyegong ya Jerusalema.

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

“Selama tujuh tahun seorang laki-laki terus berjalan hilir-mudik di jalan-jalan Yerusalem, memberitakan malapetaka-malapetaka yang akan menimpa kota itu. Siang dan malam ia melantunkan ratapan yang ganjil itu: ‘Suatu suara dari timur! suatu suara dari barat! suatu suara dari keempat penjuru angin! suatu suara melawan Yerusalem dan melawan Bait Suci! suatu suara melawan para mempelai pria dan para mempelai wanita! suatu suara melawan seluruh rakyat!’—Ibid. Makhluk yang aneh ini dipenjarakan dan dicambuk, tetapi tidak sepatah keluhan pun keluar dari bibirnya. Terhadap hinaan dan penganiayaan ia hanya menjawab: ‘Celaka, celaka atas Yerusalem!’ ‘celaka, celaka atas penduduknya!’ Seruan peringatannya tidak berhenti sampai ia terbunuh dalam pengepungan yang telah dinubuatkannya itu.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Motho yoo o hwile mo nakong ya go dikaganyediwa ga motse, mme e seng mo tshenyegong ya bofelo; mme tshenyo ya bofelo e emela go khutla ga sebaka sa tebelelo le dikotlhao tse supa tsa bofelo. Ka jalo, motho yoo ke sesupo sa molaetsa wa go tswa mo Jerusalema mo nakong ya go dikaganyediwa ga ntlha. Ka nako eo Bakeresete ba ne ba tshaba, mme mo dingwageng tse tharo le seripa tsa ntlha, motho yoo e ne e le sesupo sa setlhopha se se sa sweng mo Jerusalema; mme mo dingwageng tse tharo le seripa tsa bobedi ke sesupo sa Bakeresete ba bofelo ba ba swang pele ga go khutla ga sebaka sa tebelelo. Mo pakeng ya ntlha o supa ba ba dikete di le lekgolo le masome a manè le bonè, mme mo pakeng ya bobedi ya dingwaga tse tharo le seripa o emela bontsi jo bogolo jo bo swang mo pakeng ya bobedi.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Mesej lelaki itu telah dicatat oleh ahli sejarah, dan ia dilambangkan oleh enam suara. Apabila dia akhirnya dipenjarakan, mesejnya yang ketujuh dan terakhir ialah “celaka, celaka” atas Yerusalem dan penduduknya. “Suara” pertama yang dicatatkan ialah suatu “suara dari timur,” dan mesej terakhirnya ialah “celaka.” Unsur pertama mesejnya dan unsur terakhir mesejnya ialah lambang alkitabiah yang mewakili Islam, kerana Islam ialah anak-anak “timur” dalam Alkitab, dan mereka dilambangkan oleh “angin timur.” Penggandaan perkataan “celaka,” dalam mesej terakhirnya mencerminkan pengakhiran Babilon Moden, ketika raja-raja di bumi berseru tiga kali, “Aduhai, aduhai kota besar itu.” Perkataan Yunani yang diterjemahkan sebagai “aduhai” dalam tiga ayat dalam Wahyu pasal lapan belas, diterjemahkan sebagai “celaka” dalam pasal lapan, ayat tiga belas.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Dan aku melihat, dan mendengar seorang malaikat terbang di tengah-tengah langit, sambil berseru dengan suara nyaring, Celaka, celaka, celaka bagi penduduk bumi oleh sebab bunyi sangkakala yang lain dari ketiga malaikat yang masih akan meniup sangkakala itu! Wahyu 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

The proclamation of the man, “woe, woe,” typifies the threefold application of the three woes; for the elements of the first Woe, combined with the elements of the second Woe “line upon line,” identify the elements of the third Woe, just as the three utterances of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message typified the message of Islam of the third Woe.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Tšhupo ya ntlha ya molaetša wa gagwe e bile lentšu le tšwago “bohlabela,” gomme “bohlabela” ke seka sa Boiselamo, eupša gape ke boitsebišo bja morongwa wa go swaya yo a tšwelelago bohlabela.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

Og efter disse ting så jeg fire engle stå på jordens fire hjørner og holde jordens fire vinde tilbage, for at vinden ikke skulle blæse over jorden, heller ikke over havet eller over noget træ. Og jeg så en anden engel stige op fra øst med den levende Guds segl; og han råbte med høj røst til de fire engle, som det var givet at skade jorden og havet, og sagde: Skad ikke jorden, heller ikke havet eller træerne, før vi har beseglet vor Guds tjenere på deres pander. Og jeg hørte tallet på dem, der var blevet beseglet: hundrede og fireogfyrre tusind, beseglet af alle Israels børns stammer. Åbenbaringen 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Dalam kisah Elia di Gunung Karmel, ketika ia memandang ke laut dan melihat awan, ia sedang memandang ke arah barat, karena Gunung Karmel terletak dekat Laut Mediterania.

And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

Na ka ong ha ka sien kaba hynñiew, u la ong, Ha khmih, ka mih ka lyoh kaba rit na ka duriaw, kum ka kti u briew. Bad u la ong, Kiew noh, ong ha u Ahab, Pynkhreh ïa ka kali jong me, bad hiar noh, ba un ym khang ïa me u slap. 1 Syiem 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Elia anga a lebile bophirima, go ya ka ntlheng ya Lewatle la Mediterraneane. Mo go Luke kgaolo ya lesome le bobedi, Keresete o bua gore molaetsa wa Gagwe ke molaetsa wa kgaogano.

Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

Adakah kamu menyangka bahawa Aku datang untuk membawa damai di bumi? Aku berkata kepadamu: Tidak, melainkan perpecahan. Kerana mulai sekarang akan ada lima orang dalam satu rumah yang berpecah, tiga melawan dua, dan dua melawan tiga. Bapa akan berpecah melawan anak lelakinya, dan anak lelaki melawan bapanya; ibu melawan anak perempuannya, dan anak perempuan melawan ibunya; ibu mertua melawan menantu perempuannya, dan menantu perempuan melawan ibu mertuanya. Lalu Ia juga berkata kepada orang ramai, “Apabila kamu melihat awan naik dari sebelah barat, serta-merta kamu berkata, ‘Hujan akan turun’; dan memang demikianlah jadinya. Dan apabila kamu melihat angin selatan bertiup, kamu berkata, ‘Hari akan panas’; dan hal itu pun terjadi. Hai orang munafik, kamu tahu menilai rupa langit dan bumi; tetapi bagaimanakah kamu tidak tahu menilai zaman ini?” Lukas 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Faslinja do mensajeru ba Jerusalem ina karrega sinatura di Alfa i Ômega, pamodi kumesu i fini ta identifika Islamu di terseru Ai, i ku bus di “lesti” e ta identifika simultaniamenti mensaji di Islamu kuma mensaji di selamentu. “Sigundu bus” di “osti” ta identifika txuba tardiu, ki ê últimu txuba, i tudu profetas sta diriji ses palavra pa últimos dias. Mensaji di “osti” ê un símbolu di mensaji di txuba tardiu, ki ta produzi dos klas di adoradoris. Un klas ka pode rekonhesi mensaji di txuba tardiu, pamodi es “ka ta diskirni ês tenpu.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Khulupale ya malobela a mtumiki ni liŵi lya “mihepo mine”, ilo ni uthenga wa kusindikiza pamodzi ndi uthenga wa hachi yankhaza ya Chisilamu, nga umo yikwimilira na Tsoka lachitatu. Khulupale yakulondezgako yikususka Yerusalemu na tempile, ndipo ntheura yikumanyiska uthenga wa nchimi zose uwo ukumanyiska gulu la ŵanthu awo ŵakujumphika, pakuti ŵakhazikiska kudandaula kwawo kwa chiponosko, chara mwa Khristu, kweni mu tempile na mu chiharo chawo nga ni ŵanthu ŵakusoreka ŵa Chiuta. Aŵa mbanthu awo mu mdauko wose utuŵa ŵakwimiliskika nga mbakupharazga kuti, “tempile la Yehova, tempile la Yehova ndise.” Uthenga wakususka Yerusalemu na tempile ni uthenga wa Laodikeya.

“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

“Gereja tidak perlu dihairankan kerana tidak dihidupkan oleh kuasa Roh Kudus. Lelaki dan perempuan sedang mengenepikan ajaran yang telah diberikan oleh Kristus. Kemarahan dan ketamakan sedang memperoleh kemenangan. Bait jiwa penuh dengan kejahatan. Tidak ada tempat bagi Kristus. Manusia menurut jalan mereka sendiri yang sesat. Mereka tidak mahu mengindahkan perkataan Juruselamat. Mereka menyerahkan diri mereka ke dalam tangan mereka sendiri, sambil menolak teguran dan amaran, sehingga kaki pelita dipindahkan dari tempatnya, dan pengertian rohani dikelirukan oleh gagasan manusia. Walaupun kurang dalam pelayanan, mereka membenarkan diri mereka sendiri, sambil berkata, ‘Bait Tuhan, Bait Tuhan, kamilah ini.’ Mereka mengetepikan hukum Allah untuk menurut terang khayalan mereka sendiri.” Review and Herald, 8 April 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Utusan itu kemudian meninggikan suara pekabarannya yang bersifat amaran terhadap para pengantin lelaki dan para pengantin perempuan, sebagai suatu lambang bagi metodologi “baris demi baris,” kerana garis kenabian pada akhir zaman akan sama seperti garis kenabian pada zaman Nuh, ketika mereka sedang mengahwinkan anak-anak mereka pada saat yang sama ketika air bah kebinasaan hampir melimpahi segala cita-cita dan rancangan duniawi mereka.

“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

Baebele e bolela gore mo metlheng ya bofelo batho ba tla bo ba tshwaregile thata ka ditiro tsa lefatshe, ka menate le ka go batla madi. Ba tla bo ba foufetse mo boammaaruring jwa bosakhutleng. Keresete a re, “Jaaka malatsi a ga Noa a ne a ntse ka teng, go tla ga Morwa motho le gone go tla nna jalo. Gonne jaaka mo malatsing ao pele ga morwalela ba ne ba ja e bile ba nwa, ba nyala e bile ba nyadisa, go fitlha ka letsatsi le Noa a neng a tsena ka lone mo arekeng, mme ba se ka ba itse go fitlha morwalela o tla wa ba tlosa botlhe; go tla ga Morwa motho le gone go tla nna jalo.” Mathaio 24:37–39.

“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

“Baka ti khâ an ni. Mi-te chu hlawkna zawn leh mahni lawmna hriat loh taka zawn chhunzawm zêl a ni a, Pathian a awm loh ang, vânram a awm loh ang, leh hnu lama nun tur a awm loh angin an nung. Noah hunah tui lian chungchâng vaukhânna chu mi-te an sualnaah tihmangaih tûrin leh simna lamah koh tûrin tirh a ni. Chutichuan Krista lo kal leh thu hnaih tak thuchah pawh mi-te chu khawvêl thil lamah an rilru lutna atanga harh chhuah tûra siam a ni. Chumi chu chatuana thilte dik tak hriatna an neih theih nân, Lalpa dawrtuaina dawhkânna sâwmna chu an ngaihsak theih nân a tum a ni.”

“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

“Undar Efangeelii gara guutummaa biyya lafaatti kennamuu qaba—‘gara sabni hundinuu, qomoon hundinuu, afaan hundinuu, fi ummanni hundinuu.’ Mul’ata 14:6. Ergaan dhumaa kan akeekkachiisaa fi araaraa ulfinni isaa guutummaa lafaa akka ifu gochuu qaba. Inni garee namoota hundumaa bira ga’uu qaba, sooressaa fi hiyyeessa, ol-aanaa fi gad-aanaa. ‘Daandiiwwanii fi dallaa cinaatti ba’i,’ jedhu Kiristoos, ‘akka manni Koo guutamuuf akka isaan seenan dirqisiisi.’” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

អង្គធាតុចុងក្រោយនៃការព្រមាន ត្រូវបានសង្កត់ធ្ងន់នៅក្នុងអត្ថបទមុន។ សារដែលត្រូវបានតំណាងជាសំឡេងប្រឆាំងនឹង «ប្រជាជនទាំងអស់» គឺជាដំណឹងល្អអស់កល្បជានិច្ច ដែលបញ្ជាក់អំពីភាពចាំបាច់ក្នុងការបំពេញតាមតម្រូវការរបស់ដំណឹងល្អ ដើម្បីឲ្យបានសង្គ្រោះ។ តម្រូវការដំបូងនៃដំណឹងល្អអស់កល្បជានិច្ច គឺត្រូវកោតខ្លាចព្រះ ហើយការកោតខ្លាចនោះមានមូលដ្ឋានលើសេចក្តីពិតដែលថា គឺអំពើបាបរបស់យើងបានដាក់ព្រះគ្រីស្ទ ព្រះរាជបុត្រានៃព្រះដ៏មានព្រះជន្មរស់ នៅលើឈើឆ្កាង។

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Setiap unsur utusan kepada Yerusalem selama tujuh tahun pelayanannya melambangkan Injil yang kekal, yaitu Injil yang sama yang telah disampaikan dalam tujuh tahun ketika Kristus meneguhkan perjanjian dengan banyak orang dari tahun 27 sampai tahun 34. Itu juga adalah Injil yang kekal yang diberitakan dalam dua periode terakhir pada akhir zaman, dan secara khusus berkaitan dengan pekabaran hujan akhir, yaitu pekabaran Islam dari Woe ketiga. Hal itu menunjukkan pemeteraian seratus empat puluh empat ribu, pemisahan gandum dan lalang, keadaan Laodikia dari lalang, dan penerapan rangkap tiga dari nubuat sebagai lambang metodologi hujan akhir, yaitu “baris demi baris.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

A kigen pu mnakum hriat ding kum sarih thuchah chu hrilhlawkna lamah “thutanna ni” tih hminga dah a ni a; chu chu Krista thuchah leh a hnathawh sawi hmasa berah tel tawh a ni. Tin, a thuchah leh a hnathawh chu ni hnuhnungah mi za sawmli leh pali sangin an lo chhunzawm leh tur a ni. Chutichuan, an thuchah chu hrilhlawkna buatsaihnaa “Pathian thutanna ni” tih dinhmunah an hriat thiam ang. Pathian “thutanna” tih hi Bible-a entawn tur pahnih a awm a: a mite chunga a thutanna leh, a hmêlmate chunga a thutanna pawh a ni.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“ចំនួនប្រាំពីរដង” នៅក្នុង លេវីវិន័យ ជំពូក ២៦ បង្ហាញអំពីការសងសឹករបស់ព្រះលើប្រជារាស្ត្ររបស់ទ្រង់ដែលបះបោរ ហើយការសងសឹកនោះរួមមានទាំងការជាន់ឈ្លីទីសក្ការៈ និងពលបរិវារយ៉ាងពិតប្រាកដ និងយ៉ាងខាងវិញ្ញាណផងដែរ។ នៅក្នុងនិមិត្តសញ្ញានៃការជាន់ឈ្លីទីសក្ការៈ និងពលបរិវារ ក៏មានការតំណាងនៃនិមិត្តសញ្ញាអំពីការសងសឹករបស់ព្រះលើសត្រូវរបស់ទ្រង់ផងដែរ។ នៅថ្ងៃចុងក្រោយ ការសងសឹករបស់ព្រះប្រឆាំងនឹងប្រជារាស្ត្ររបស់ទ្រង់ ត្រូវបានតំណាងថាជាការក្អួតចេញនៃអាដវិនទីសម៍ឡាវឌីសេ នៅពេលឆាប់មកដល់នៃច្បាប់ថ្ងៃអាទិត្យ។ នៅ waymark នោះ ការសងសឹករបស់ទ្រង់លើបាប៊ីឡូនសម័យទំនើបក៏ចាប់ផ្តើមដែរ។

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Penghakiman penyiasatan terhadap orang hidup ke atas Adventisme Laodikia, yang diikuti oleh penghakiman eksekutif ke atas pelacur Tirus dan binatang yang ditungganginya serta yang diperintahkannya, adalah sejarah nubuatan bagi zaman akhir, ketika kesan setiap penglihatan disempurnakan. Setiap penglihatan hendaklah diterapkan kepada kedua-dua tempoh nubuatan itu, kerana metodologi hujan akhir ialah penerapan garis nubuatan demi garis nubuatan. Pada permulaan kedua-dua sejarah itu, Yesus mengenal pasti suatu “tanda” yang membuktikan bahawa mereka yang hidup pada ketika itu berada dalam generasi terakhir sejarah bumi.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Periode pertama bermula apabila pemeteraian seratus empat puluh empat ribu itu bermula pada 11 September 2001. Dalam penanda jalan itulah “tanda” yang dikenal pasti oleh Kristus dalam Lukas dua puluh satu telah ditempatkan.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

“ഇപ്പോൾ, സഹോദരങ്ങളേ, ദീപം വഹിക്കുന്ന മനുഷ്യനോടുകൂടെ നമ്മുടെ സ്ഥാനം എടുക്കണമെന്ന് ദൈവം ആഗ്രഹിക്കുന്നു; വെളിച്ചമുള്ളിടത്തും, ദൈവം കാഹളത്തിന് വ്യക്തമായ ശബ്ദം നൽകിയിരിക്കുന്നിടത്തും, നാം നമ്മുടെ സ്ഥാനം എടുക്കുവാൻ ആഗ്രഹിക്കുന്നു. നാം കാഹളത്തിന് വ്യക്തമായ ശബ്ദം കൊടുക്കുവാൻ ആഗ്രഹിക്കുന്നു. നാം ആശയക്കുഴപ്പത്തിലായിരുന്നു, നാം സംശയത്തിലുമായിരുന്നു, സഭകൾ മരിക്കുവാൻ ഒരുങ്ങിയിരിക്കുന്നു. എന്നാൽ ഇപ്പോൾ ഇവിടെ നാം വായിക്കുന്നു: ‘ഇതിന്റെ ശേഷം സ്വർഗ്ഗത്തിൽനിന്നു മഹാശക്തിയുള്ള മറ്റൊരു ദൂതൻ ഇറങ്ങിവരുന്നതു ഞാൻ കണ്ടു; ഭൂമി അവന്റെ മഹത്വംകൊണ്ടു പ്രകാശിതമായി. അവൻ ബലമുള്ള ശബ്ദത്തോടെ ശക്തിയായി വിളിച്ചുപറഞ്ഞു: മഹാബാബേൽ വീണുപോയി, വീണുപോയി; അത് ഭൂതങ്ങളുടെ വാസസ്ഥലവും സകല അശുദ്ധാത്മാക്കളുടെ പാർപ്പിടവും സകല അശുദ്ധവും ദ്വേഷാർഹവുമായിിരിക്കുന്ന പക്ഷികളുടെ കൂടുമായി തീർന്നിരിക്കുന്നു’ [വെളിപ്പാട് 18:1, 2].”

“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

“Jadi sekarang, bagaimanakah kita akan mengetahui apa pun tentang pekabaran itu jika kita tidak berada dalam keadaan untuk mengenali sedikit pun terang dari surga ketika itu datang kepada kita? Dan kita pun akan dengan segera menerima penipuan yang paling gelap ketika itu datang kepada kita dari seseorang yang sependapat dengan kita, padahal kita tidak memiliki sebutir pun bukti bahwa Roh Allah telah mengutus mereka. Kristus berkata, ‘Aku datang dalam nama Bapa-Ku, tetapi kamu tidak menerima Aku’ [lihat Yohanes 5:43]. Nah, itulah tepatnya pekerjaan yang telah berlangsung di sini sejak pertemuan di Minneapolis. Karena Allah mengirim suatu pekabaran dalam nama-Nya yang tidak sesuai dengan gagasan-gagasanmu, maka [kamu menyimpulkan] bahwa itu tidak mungkin merupakan suatu pekabaran dari Allah.” Sermons and Talks, volume 1, 142.