The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
វិធីសាស្ត្រដែលព្រះបានអនុម័ត ត្រូវបានកំណត់យ៉ាងជាក់លាក់នៅក្នុងអេសាយ ជំពូក ២៨ និង ២៩ ដែលនៅទីនោះ វិធីសាស្ត្រនោះត្រូវបានបង្ហាញជា «បន្ទាត់លើបន្ទាត់»។ នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ទេវតាដ៏មហិមានៃវិវរណៈ ១៨ បានចុះមក ហើយក្នុងការធ្វើដូច្នោះ គាត់បានធ្វើម្តងទៀតនូវការចុះមកដែលគាត់បានធ្វើនៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០។ ក្នុងករណីទាំងពីរ បន្ទាប់ពីការចុះមករបស់គាត់ បាប៊ីឡូនត្រូវបានកំណត់ថាបានដួលរលំហើយ ហើយការអំពាវនាវមួយត្រូវបានធ្វើឡើង ហើយឆាប់ៗនេះនឹងត្រូវធ្វើឡើងម្តងទៀត សម្រាប់អ្នកទាំងឡាយដែលនៅតែស្ថិតក្នុងសហគមន៍របស់នាង ឲ្យចេញមក។ ក្នុងករណីទាំងពីរ ព្រឹត្តិការណ៍ដែលបំពេញការព្យាករណ៍មានឥទ្ធិពលទូទាំងពិភពលោក ពីព្រោះ ដូចដែលសាររបស់ទេវតាទីមួយត្រូវបាននាំទៅកាន់ «គ្រប់ស្ថានីយបេសកកម្មទាំងអស់នៅក្នុងពិភពលោក» នៅឆ្នាំ ១៨៤០ នោះ ពិភពលោកទាំងមូលក៏បានរងឥទ្ធិពល និងយល់អំពីព្រឹត្តិការណ៍ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ផងដែរ។ ព្រះបន្ទូលទំនាយដែលបានបំពេញនៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ គឺជាព្រះបន្ទូលទំនាយមួយដែលកំណត់ថា ការទប់ស្កាត់មួយត្រូវបានដាក់លើសាសនាអ៊ីស្លាមនៃវេទនាទីពីរ ហើយភ្លាមៗបន្ទាប់ពីថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ការទប់ស្កាត់មួយត្រូវបានដាក់លើសាសនាអ៊ីស្លាមនៃវេទនាទីបី។
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
ថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ តំណាងឲ្យការផ្តល់អំណាចដល់សារដែលត្រូវបានបើកត្រានៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ ១៧៩៨ ហើយថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ តំណាងឲ្យការផ្តល់អំណាចដល់សារដែលត្រូវបានបើកត្រានៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ ១៩៨៩។ ច្បាប់គោលសំខាន់នៃចលនារបស់ទេវតាទីមួយ ត្រូវបានបញ្ជាក់នៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ ហើយច្បាប់នោះគឺ គោលការណ៍មួយថ្ងៃស្មើនឹងមួយឆ្នាំ។ ច្បាប់គោលសំខាន់នៃចលនារបស់ទេវតាទីបី ត្រូវបានបញ្ជាក់នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១។ ច្បាប់នោះគឺថា សេចក្តីពិតត្រូវបានបង្កើតឲ្យរឹងមាំដោយការនាំមកនូវ «បន្ទាត់លើបន្ទាត់» ដោយបង្ហាញថា ចុងបញ្ចប់ត្រូវបានគូររូបដោយការចាប់ផ្តើម ហើយប្រវត្តិសាស្ត្រកើតឡើងម្ដងទៀត។ ព្រឹត្តិការណ៍ទំនាយនៃថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ មិនត្រឹមតែត្រូវបានបញ្ជាក់ដោយពាក្យផ្ទាល់របស់ Sister White ប៉ុណ្ណោះទេ ប៉ុន្តែអ្វីដែលសំខាន់ជាងនោះ គឺដោយសារព្រឹត្តិការណ៍ទាំងនោះបានស្របគ្នាយ៉ាងពេញលេញនឹងសញ្ញាសម្គាល់ដំណាក់កាលដដែលក្នុងប្រវត្តិសាស្ត្រ Millerite។ អ្វីដែលត្រូវបានទទួលស្គាល់ជាមួយព្រឹត្តិការណ៍ថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ មិនមែនជាការសម្រេចនៃទំនាយខ្លាំងជាងអ្វីទាំងអស់ទេ ប៉ុន្តែជាការបញ្ជាក់ពីភាពត្រឹមត្រូវនៃវិធីសាស្ត្រដែល Miller និងសហការីរបស់គាត់បានយកប្រើ។
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Peristiwa itu tepat menggenapi nubuatan tersebut. Ketika hal itu diketahui, banyak orang menjadi yakin akan ketepatan prinsip-prinsip penafsiran nubuatan yang dianut oleh Miller dan rekan-rekannya, dan suatu dorongan yang luar biasa diberikan kepada gerakan Advent. Orang-orang yang terpelajar dan terpandang bergabung dengan Miller, baik dalam memberitakan maupun dalam menerbitkan pandangan-pandangannya, dan dari tahun 1840 sampai 1844 pekerjaan itu dengan cepat meluas.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Pada 11 September 2001, ketika hujan akhir mula diukur, “perdebatan” itu dahulu dan masih lagi berkisar tentang metodologi yang benar atau yang palsu. Nubuatan-nubuatan gerakan Millerite dibentangkan pada kedua-dua carta 1843 dan 1850, yang disokong oleh Sister White sebagai telah direka oleh Tuhan, dan juga sebagai penggenapan Habakuk fasal dua. Pekabaran orang-orang Millerite yang dihasilkan melalui “prinsip-prinsip penafsiran nubuatan yang diterima pakai oleh Miller dan rakan-rakannya,” dan yang kemudiannya menghasilkan “dorongan yang ajaib” yang memperkasakan pekabaran Seruan Tengah Malam, telah digambarkan pada kedua-dua carta suci itu. Nubuatan-nubuatan yang digambarkan pada kedua-dua carta suci itu telah dikenal pasti dan ditegakkan oleh kaedah nubuatan Miller. Carta-carta itu merupakan penggenapan perintah dalam Habakuk untuk menggambarkan secara visual nubuatan-nubuatan yang telah ditegakkan oleh metodologi Miller pada “lohuloh,” dalam bentuk jamak. Habakuk fasal dua mengenal pasti dan berhubung secara langsung dengan “perdebatan” dalam Yesaya fasal dua puluh tujuh.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndzi ta yima exivandleni xanga xo rindza, ndzi tiseka exihondzweni, ndzi ta languta leswaku u ta ku yini eka mina, ni leswaku mina ndzi ta hlamula yini loko ndzi tshinyiwa. Habakuki 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
ពាក្យ «reproved» ក្នុងខនេះ មានន័យថា «បានជជែកតវ៉ាជាមួយ»។ ហាបាគុក ដែលតំណាងឲ្យទាំងអ្នកយាមនៃចលនារបស់ទេវតាទីមួយ និងទីបី នឹងត្រូវបានជជែកតវ៉ា ហើយគាត់ប្រាថ្នាចង់យល់ថា តើគាត់ត្រូវឆ្លើយអ្វី នៅពេលការជជែកវែកញែកចាប់ផ្តើម។ ចម្លើយនៅក្នុងប្រវត្តិសាស្ត្ររបស់ទេវតាទីមួយ គឺការបង្កើតតារាងបរិសុទ្ធទាំងពីរ ហើយចម្លើយនៅក្នុងប្រវត្តិសាស្ត្រនៃចលនារបស់ទេវតាទីបី គឺការបង្កើតស៊េរីទំនាយដែលមានចំណងជើងថា Habakkuk’s Two Tables។ តារាងទាំងនោះ និងស៊េរីនោះ ត្រូវបានស្ថាបនាឡើងលើវិធីសាស្ត្រដែលត្រូវបានតំណាងនៅក្នុងប្រវត្តិសាស្ត្ររៀងៗខ្លួនទាំងនោះ។ នៅក្នុងហាបាគុក វិធីសាស្ត្រនេះតំណាងឲ្យអ្វីដែលអ្នកយាមប្រើ ដើម្បីបញ្ជាក់សារនោះ ហើយវាក៏កំណត់សម្គាល់បញ្ហាដែលត្រូវបាន «ជជែកវែកញែក» ផងដែរ ដែលជាលទ្ធផលបង្កើតអ្នកថ្វាយបង្គំពីរប្រភេទ។
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ndzi ta yima emahlweni ka ku rindza ka mina, ndzi titiyimisa ehenhla ka xihondzo, naswona ndzi ta langutisisa leswaku u ta ku yini eka mina, ni leswaku ndzi ta hlamula yini loko ndzi tshinyiwa. Kutani HOSI Xikwembu xi ndzi hlamula, xi ku: Tsala xivono, u xi endla xi va erivaleni emaribyeni, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe emakumu xi ta vulavula, naswona a xi nge hembe; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nge hlweri. Waswivo, moya wa yena lowu tikuriseke a wu lulamanga endzeni ka yena; kambe lavo lulama va ta hanya hi ripfumelo ra vona. Habakkuk 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
គណៈមួយត្រូវបានរាប់ជាសុចរិតដោយសេចក្ដីជំនឿ ហើយគណៈមួយទៀតត្រូវបានលើកខ្ពស់ឡើងក្នុងព្រលឹង ដូចដែលត្រូវបានតំណាងដោយពួកផារិស៊ី និងអ្នកយកពន្ធ។ ពួកផារិស៊ីបានទុកចិត្តលើវិធីសាស្ត្រមួយដែលមានមូលដ្ឋានលើទំនៀមទម្លាប់ និងប្រពៃណី ហើយពួកផារិស៊ីក៏តំណាងឲ្យប្រព័ន្ធសាសនាមួយផងដែរ ដែលបានរក្សាការគ្រប់គ្រងលើហ្វូងរបស់ខ្លួនដោយអនុវត្តប្រព័ន្ធឋានានុក្រមមួយ ដែលគ្រប់គ្រងដោយអស់អ្នកដែលអះអាងថាខ្លួនជារាស្ត្រដែលព្រះបានជ្រើសរើស និងជាអ្នកការពារសេចក្ដីពិត ប៉ុន្តែនៅទីបញ្ចប់បានចូលរួមក្នុងការឆ្កាងសេចក្ដីពិតនោះ។ “ការជជែកដេញដោល” តាមព្យាករណ៍ក្នុងអេសាយ ជំពូកម្ភៃប្រាំពីរ គឺស្តីអំពីវិធីសាស្ត្រព្រះគម្ពីរពិត និងក្លែងក្លាយ។ គូប្រជែងនៅក្នុង “ការជជែកដេញដោល” នោះ គឺអស់អ្នកដែលដើរតាមវិធីសាស្ត្ររបស់អេលីយ៉ាសម្រាប់សម័យនោះ និងប្រព័ន្ធយូរលង់ដែលបានបង្កើតឡើងនៃអ្នកជំនាញខាងទេវវិទ្យា ដែលត្រូវបានតំណាងដោយសនហេឌ្រីននៅសម័យព្រះគ្រីស្ទ។
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Khaolo ya masome a mabedi le bosupa e supa gore “ngangisano” e simolola fa a “thibela,” kgotsa fa Modimo a thibela “phefo ya gagwe e e bogale,” mo “letsatsing la phefo ya botlhaba.” “Ka selekanyo, fa e tlhoga, o tla ngangisana nayo: o thibela phefo ya gagwe e e bogale mo letsatsing la phefo ya botlhaba. Ka moo he, boikepo jwa ga Jakobe bo tla phepafadiwa.” Lefoko “phepafadiwa” le raya go direlwa tetlanyo, mme le emela go phimolwa ga boleo mo katlholong ya dipatlisiso. Mokgwa o go ngangisanwang ka one o emela teko e e tshwanetseng go fetiwa, fa maleo a batho ba Modimo a tshwanetse go phimolwa. Mokgwa wa ga Elija jaaka teko o emelwa mo hisitoring ya ga Keresete, koo re setseng re tlhagisitswe pele gore mo nakong eo, ba ba ganetseng molaetsa wa ga Johane Mokolobetsi (yo Keresete a mo supileng e le Elija), ba ne ba ka se solegelwe molemo ke dithuto tsa ga Jesu.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Mesej hujan akhir dilambangkan sebagai ajaran-ajaran Yesus, kerana Dialah Firman itu; dan lebih daripada itu, hujan akhir dilambangkan sebagai “penyegaran”, yang ditakrifkan sebagai “hadirat Tuhan”.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Ngenxa, phendukani, niguqulwe, ukuze kusulwe izono zenu, ukuze kufike izikhathi zokuphumula zivela ebukhoneni beNkosi; futhi iyakuthuma uJesu Kristu, owamenyezelwa kini ngaphambili. IzEnzo 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Sister White mengenal pasti bahawa malaikat yang turun dalam Wahyu fasal sepuluh, pada 11 Ogos 1840, “tidak lain daripada Yesus Kristus sendiri.” Oleh itu, malaikat yang turun pada 11 September 2001 juga “tidak lain daripada Yesus Kristus sendiri.” Penurunan-Nya dalam mana-mana sejarah menandakan permulaan “perdebatan” nubuatan mengenai metodologi yang benar atau yang palsu, kerana hal itu dilambangkan oleh kitab di tangan-Nya yang umat Tuhan diperintahkan untuk makan. Ketika di Galilea, Yesus mengajar murid-murid bahawa mereka mesti makan daging-Nya dan minum darah-Nya, kerana di sana Dia menyatakan bahawa Dialah roti yang turun dari syurga. Di sana Dia kehilangan lebih banyak murid daripada pada mana-mana titik lain dalam pelayanan-Nya, dan mereka yang pergi tidak pernah kembali. Mereka yang meninggalkan-Nya berbuat demikian kerana mereka memilih untuk menganalisis ajaran-Nya dengan metodologi palsu, iaitu dengan mengambil kata-kata-Nya menurut erti harfiahnya, dan bukannya menerapkannya menurut erti rohani yang benar. “Perdebatan” dalam Yesaya dua puluh tujuh merupakan suatu tanda jalan nubuatan yang mempunyai beberapa saksi untuk meneguhkan bahawa hal itu melambangkan suatu sistem pengkajian Alkitab yang diakui dan telah mapan, yang berhadapan dengan metodologi yang dilambangkan oleh utusan Elia.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Ia menandai suatu titik tertentu dalam berlalunya secara bertahap perjanjian yang dahulu dan umat pilihan Allah, serta permulaan hubungan perjanjian dengan mereka “yang pada masa yang lampau, bukan umat Allah.” “Perdebatan” itu, yang lebih penting, melambangkan permulaan suatu jangka waktu yang berakhir dengan undang-undang hari Minggu yang segera datang. Alfa dan Omega senantiasa melambangkan kesudahan bersama permulaan, dan dengan demikian “perdebatan” itu sendiri menjadi suatu lambang salah satu dosa nenek moyang kita, yang harus diakui dan diinsafkan, agar doa Imamat dua puluh enam dapat digenapi.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
រាល់ការអធិស្ឋានរបស់ដានីយ៉ែលនៅជំពូកទី៩ តំណាងឲ្យការអធិស្ឋានដែលត្រូវតែថ្វាយឡើងនៅចុងបញ្ចប់នៃបីថ្ងៃកន្លះនៃវិវរណៈជំពូកទី១១។ រយៈពេលនោះត្រូវបានតំណាងនៅក្នុងអេសាយជំពូកទី២៧ ថាជារយៈពេលដែល «ទីក្រុងដែលមានកំពែងការពារមាំមួននឹងក្លាយជាស្ងាត់ស្ងៀម ហើយទីលំនៅនឹងត្រូវបោះបង់ចោល ហើយទុកឲ្យដូចជាទីរហោស្ថាន; នៅទីនោះកូនគោនឹងស៊ីស្មៅ ហើយនៅទីនោះវានឹងដេកចុះ ហើយស៊ីបំផ្លាញមែករបស់វា។ កាលណាមែករបស់វាស្ងួតហើយ នោះវានឹងត្រូវបំបាក់ចេញ: ស្ត្រីៗនឹងមក រួចយកវាទៅដុតភ្លើង: ដ្បិតនេះជាជនដែលគ្មានការយល់ដឹងឡើយ: ដូច្នេះ ព្រះអង្គដែលបានបង្កើតពួកគេ នឹងមិនមានព្រះមេត្តាចំពោះពួកគេទេ ហើយព្រះអង្គដែលបានបង្កើតពួកគេមក នឹងមិនសម្ដែងព្រះគុណដល់ពួកគេទេ»។
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
बिकासिनी साक्षीहरूलाई “कुनै अनुग्रह” देखाइएन, किनकि तिनीहरूले एउटा झूटो भविष्यवाणी घोषणा गरे, जसले साढे तीन दिनको “उजाडस्थान” को अवधि आरम्भ गरायो। त्यसपछि तिनीहरू “समझ नभएको जाति” भए, यद्यपि पहिले तिनीहरू “किल्लाबन्द नगर” थिए। त्यसपछि त्यो नगर “उजाड” भयो र “त्यागिएको” एउटा “बासस्थान” बन्यो। त्यो सदोम र मिश्रको नगरको सडकमा पल्टिएका मृत सुक्खा हड्डीहरूजस्तै बन्यो। जब मृतकहरूलाई उठ्न आह्वान गरिन्छ, तब तिनीहरू आफ्ना पिताहरूका पापद्वारा परीक्षा गरिन्छन्, जसमा त्यस अवधिको आरम्भमा भएको “वादविवाद” पनि समावेश छ—त्यो अवधि पहिलो सन्देशको सामर्थ्यप्राप्तिबाट शुरू हुन्छ र तेस्रो सन्देशको आगमनमा समाप्त हुन्छ। त्यो वादविवाद यस विषयमा हो कि तिनीहरूको इतिहासको एलियाद्वारा प्रतिनिधित्व गरिएको कार्यविधिलाई स्वीकार गर्ने कि अस्वीकार गर्ने। 1863 मा, एड्भेन्टवादका पिताहरूले एलियाद्वारा प्रस्तुत गरिएको मोशाको “सात पटक” को सन्देशलाई अस्वीकार गरे।
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Bermula pada bulan Julai 2023, ranting-ranting yang layu dalam Yesaya dua puluh tujuh mesti memutuskan sama ada mereka akan mengulangi dosa-dosa gereja di Galilea, dan sejarah tahun 1863, serta sejarah 11 September 2001. Menolak metodologi yang diwakili oleh Habakuk pasal dua, dan Yesaya dua puluh tujuh, serta oleh Elia, Yohanes Pembaptis dan William Miller, ialah mengulangi dosa-dosa nenek moyang kita, bukannya menerima manfaat daripada teladan-teladan suci yang telah dicatatkan bagi mereka yang ke atasnya kesudahan dunia telah datang.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Sasa mambo hayo yote yaliwapata wao kuwa mifano; nayo yameandikwa kuwa onyo kwetu sisi, ambao miisho ya ulimwengu imetufikia. Kwa hiyo yeye adhaniye kuwa amesimama na aangalie asije akaanguka. Hamjapatwa na jaribu lo lote isipokuwa lililo la kawaida ya mwanadamu; lakini Mungu ni mwaminifu, ambaye hatawaacha mjaribiwe kupita mwezavyo; bali pamoja na lile jaribu atafanya na njia ya kutokea, mpate kustahimili. Kwa hiyo, wapendwa wangu sana, ikimbieni ibada ya sanamu. Nasema kama na watu wenye hekima; lihukumuni neno hili nisemalo. 1 Wakorintho 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
နောက်ဆုံးညသန်းခေါင်အော်ဟစ်သံ၏ သတင်းစကားဖြစ်သော နောက်မိုးရွာသွန်းခြင်း၏ သတင်းစကားကို သန့်ရှင်းသော နည်းစနစ်က တည်ထောင်ပေးသည်။ ထိုသတင်းစကားကို ဝိညာဉ်ရေးအရ စားသောက်ယူလျှင်၊ ဒံယေလနှင့် အလွန်ဂုဏ်သတ္တိရှိသော လူငယ်သုံးဦးတို့၏ ဟင်းသီးဟင်းရွက်အစာသည် သူတို့၏ မျက်နှာသွင်ပြင်ကို ပိုမိုလှပ၍ ပိုမိုပြည့်ဝစေခဲ့သကဲ့သို့၊ ထိုနှင့် ကိုက်ညီသော အတွေ့အကြုံတစ်ရပ်ကို မလွဲမသွေ ဖြစ်ပေါ်စေသည်။ သို့ရာတွင် ဟဗက္ကုတ် အခန်းကြီး နှစ်တွင်၊ ယုံကြည်ခြင်းအားဖြင့် ဖြောင့်မတ်ခြင်းကို ပေးအပ်သည့် ကမ်းလှမ်းချက်ကို ငြင်းပယ်သောသူတို့အတွက် တိုက်မိစေသော အတားအဆီးမှာ မာနဖြစ်ပြီး၊ ထိုမာနက သူတို့ကို ထာဝရဘုရားကို သိကျွမ်းရန် ဆက်လက်လိုက်လျှောက်ခြင်းမှ တားဆီးထားသည်။ ဘုရားသခင်၏ လူမျိုးတော်တို့သည် မှန်ကန်သော နည်းစနစ်ကို လက်ခံယူရန်နှင့် ကောင်းကင်တမန်၏ လက်မှ သတင်းစကားကို စားသောက်ယူရန် အမှုကို နောက်မရွှေ့နိုင်သော အချိန်တစ်ခါမျှ ရှိခဲ့ပါက၊ ယခုအချိန်ပင် ဖြစ်သည်။
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Kitɨ́agĩrĩra mbura ya mũthingu. Nĩ yũkaga igũrũ rĩa andũ othe arĩa matigĩra na mahooyaga rũrĩrĩ na mbura cia wega wa Ngai iria ciagũka igũrũ rĩitũ. Rĩrĩa tũhongaga hamwe ibarĩka cia ũtheri, rĩrĩa tũgaacokereria ma thaayũ ma Ngai marĩa ma ma, wega wa kwendwa nĩwe arĩa akwendaga tũmũhokeererie, nĩguo kĩrĩra kĩothe gĩgaathirĩrĩria. ‘Nĩgũkorwo ta thĩ ĩrutaga kĩmera kĩayo, na ta mugũnda ũtũmaga iria mbeyũ ciarĩmwo ciime; o na we Jehova Ngai nĩagũtũma ũthingu na gũtũgaathĩrĩra gũime mbere ya ndũrĩrĩ ciothe.’ Isaia 61:11. Thĩ yothe nĩĩkũiyũrwo nĩ riiri wa Ngai.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Mawu ƒe nyagblɔɖilaƒe Nya la fia be ne wotu New York City ƒe xɔwo gãwo ƒu la, Nyaɖoɖo ƒe dɔla si le Revelation 18 la ava ɖe eɖokui gɔme, eye “Revelation 18, kpukpui 1 kple 3 dome lawo woawɔ wo nuvɔ̃nu.” Isaiah 27 fia ɣeyiɣi ma be enye “ke ɣedzeƒe ya ƒe ŋkeke,” eye eyae nye ɣeyiɣi si me “ya sesẽ la” wowɔna be wòtsɔ eɖokui ɖe anyi. “To kadodo me, ne eƒo ɖe eɖokui me la, nàtsi tre ɖe eŋu: eƒe ya sesẽ la etsɔ le ɣedzeƒe ya ƒe ŋkeke me.” Sister White hã bɔbɔe fia ɣeyiɣi ma kee.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Pada waktu itu, sementara pekerjaan keselamatan sedang ditutup, kesusahan akan datang ke atas bumi, dan bangsa-bangsa akan marah, namun ditahan sehingga tidak menghalangi pekerjaan malaikat yang ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang, untuk memberi kuasa kepada suara nyaring malaikat yang ketiga, dan mempersiapkan orang-orang kudus untuk bertahan pada masa ketika ketujuh malapetaka terakhir akan dicurahkan.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Maatla ao a galefisang ditšhaba a tla ge pula ya morago e thoma go na. Eupša gateetee ge maatla ao a galefisa ditšhaba, a ile a thibelwa, gobane Jesaya o ngwadile gore o “homotša phefo ya gagwe e šoro.” Phefo e šoro ke phefo ya bohlabela, gomme phefo yeo e a thibelwa ge pula ya morago e thoma go rotha, gomme modiro wa phološo o batamela go tswalelwa. Modiro wa go tswalela wa phološo ke nako ya go swaya. “Mola godimo ga mola,” phefo e šoro, goba ya bohlabela, ye e thibelwago nakong ya go swaya ba dikete tše lekgolo-masomenne-ne a mane ke diphefo tše nne tša Kutollo kgaolo ya šupa.
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. Revelation 7:1–3.
Ва ин чизлардан кейин мен ернинг тўрт бурчагида турган тўрт фариштани кўрдим; улар ернинг тўрт шамолини ушлаб туришар эди, токи шамол ерга ҳам, денгизга ҳам, ҳеч қандай дарахтга ҳам эсмасин. Ва мен шарқдан кўтарилиб келаётган бошқа бир фариштани кўрдим; у тирик Худонинг муҳрига эга эди. У ерга ва денгизга зарар етказиш ҳуқуқи берилган ўша тўрт фариштага баланд овоз билан нидо қилиб деди: «Биз Худойимизнинг қулларини пешоналарига муҳрлаб бўлмагунимизча, ерга ҳам, денгизга ҳам, дарахтларга ҳам зарар етказманглар». Ваҳий 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Penyegelan seratus empat puluh empat ribu dilambangkan oleh kemasukan kemenangan Kristus ke Yerusalem. Di sana Kristus, satu-satunya kali dalam hidup-Nya, menunggang seekor keledai (lambang Islam), dan Lazarus memimpin perarakan memasuki Yerusalem. Sister White mengenal pasti Lazarus sebagai lambang meterai dalam sejarah itu.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Khriistoos Laazaarosatti dhufuuf turuu isaatiin, warra Isa hin fudhanneef kaayyoo araaraa qaba ture. Inni ture; kunis Laazaarosin duʼaa kaasuudhaan saba Isaa mataa-jabeessa, amantii-hinaa taʼe sanaaf Inni dhuguma ‘duʼaa-kaʼuu fi jireenya’ taʼuu Isaa ragaa biraa akka kennuuf ture. Inni sabicha, hoolota mana Israaʼel hiyyeeyyii, jallatanii badanii deeman sanaaf abdii hunda dhiisuu hin feene. Garaan Isaa qalbii jijjiirratanii hin deebineef ni cabe ture. Araara Isaatiin Inni ragaa tokko dabalataa akka isaanii kennuuf kaayyoo qaba ture; akka Inni Deebisaa, Isa qofa jireenya fi duʼa-hin-argamne ifaatti fiduu dandaʼu taʼe mulʼisuuf. Kun ragaa luboonni hiika dogoggoraa itti kennuu hin dandeenye taʼuu qaba ture. Kunis sababii Inni gara Beetaaniyaa deemuu keessatti ture sanaati. Dinqii guddaan kun, jechuunis Laazaarosin duʼaa kaasuudhaan, hojii Isaa irratti fi waamicha Isaa kan waaqummaa taʼuu irratti chaappaa Waaqayyoo kaaʼuu qaba ture.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Nako ya go leta ye e bandaki na mokolo mwa 18 juillet 2020 emonisami na nzela ya kolongola ya Klisto liboso ete Asekwisa Lazare. Nako ya go leta ye ya Emoniseli mokapo ya zomi na moko esukaka na nsuka ya mikolo misato na ndambo. Na boumeli ya mikolo yango, batatoli mibale balalaki bakufi na balabala. Mpe lokola esengelaki ete Lazare asekwisama nsima ya nako moko ya go leta ye, ndenge moko mpe ezalaki mpo na batatoli mibale ya Yoane. Soki basekwi, bakambaka molongo oyo ezali kokota na Yelusaleme, komonisáká “elembo ya Nzambe,” mpe “likamwisi ya motole” oyo epesaka litatoli ya bonzambe ya Klisto. Lisekwa yango emonisaka nsuka ya kokangama ya bilembo ya nkóto nkama moko na ntuku minei na minei, oyo esalemaka wana mipɛpɛ minei, mopepe ya Ɛsti, mopepe makasi, oyo ekómaki na mokolo mwa 11 septembre 2001, ezali kokangama mpo ete esala te.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
在作为星期日法令的时辰里，那些风被释放出来，要把报应性的审判降在《启示录》第十三章的地兽之上。现今，甚至在封印时期抑制这些风的那四位天使指间，它们也正在悄然滑出。关于东风之日，《预言之灵》中最深刻的一处引文之一，见于《证言》第九卷。该卷受默示的话语始于第十一页，因此在象征意义上，它开始于“九一一”。该章的标题是“最后的危机”，但它也是一个题为“为王的降临”的部分中的第一章。
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Akukho bufakazi bokuthi isigaba nesihloko sesahluko kwaguqulwa ngenhloso ngabahleli abahlanganisa lo mqulu; nokho, ukuza kweNkosi kubonakala kalula njengokuza komkhwenyana, okuthi emfanekisweni wezintombi eziyishumi kwenzeke kanye nenhlekelele yaphakathi kwamabili evelayo phakathi kwezintombi ngenxa yokuba khona noma ukuswela amafutha ezitsheni zazo. Inhlekelele yaphakathi kwamabili esesondela manje injengoba isihloko siyiveza—inhlekelele yokugcina yezintombi eziyishumi. Kuleyo nhlekelele ziveza ukuthi zinawo yini amafutha, noma azinawo. Amafutha awawona nje kuphela uMoya oNgcwele; achazwa ngokunembile njengoMoya oNgcwele, futhi njengomyalezo oqondile, futhi futhi njengobuntu obuqondile.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
អនុក្រឹត្យវិធីសាស្ត្រដែលត្រឹមត្រូវ បង្កើតសារដែលត្រឹមត្រូវនៃ “Midnight Cry” ហើយសារនោះ នៅពេលទទួលយក និងអនុវត្តតាម នាំឲ្យកើតមានអត្តចរិតដែលត្រឹមត្រូវ។ អត្តចរិតនោះ នៅក្នុងវិបត្តិចុងក្រោយ គឺជាអត្តចរិតដែលទទួលត្រារបស់ព្រះ។ ដំណើរការនៃការបោះត្រាលើប្រជាជនរបស់ព្រះ បានចាប់ផ្តើមនៅពេលមកដល់នៃថ្ងៃនៃខ្យល់ខាងកើត គឺនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001។ សារនៃពេលវេលានោះ ត្រូវបានបរិភោគនៅពេលនោះ។ ការបរិភោគ ឬមិនបរិភោគ ត្រូវបានតំណាងដោយ “ការជជែកដេញដោល” របស់អេសាយ ហើយក៏ដោយសំណួររបស់ហាបាគុកអំពីអ្វីដែលអ្នកយាមគួរឆ្លើយតបនៅក្នុងការជជែកវែកញែកនោះ។ ពេលពន្យាររង់ចាំនៃម៉ាថាយ ជំពូកម្ភៃប្រាំ និងហាបាគុក បញ្ចប់ដោយការតំណាងនៃអ្នកថ្វាយបង្គំពីរប្រភេទ។ ពេលពន្យាររង់ចាំ ដែលត្រូវបានតំណាងដោយបីថ្ងៃកន្លះនៅក្នុងវិវរណៈ ជំពូកដប់មួយ ជិតដល់ទីបញ្ចប់ហើយ។
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Masa penangguhan itu juga digambarkan pada permulaan bab dalam jilid sembilan, melalui satu petikan daripada Ibrani, di mana Paulus memparafrasa ayat empat daripada Habakuk fasal dua. Rujukan Paulus menempatkan Habakuk dua dalam pergerakan malaikat ketiga, kerana dalam sejarah itulah Kristus bergerak masuk ke Tempat Mahakudus, dan dalam sejarah itu terang pelayanan-Nya sebagai Imam Besar telah dinyatakan, dan dalam kitab Ibrani itulah Paulus sedang menyatakan wahyu yang paling jelas tentang pelayanan Kristus sebagai Imam Besar dalam Firman Tuhan.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
هَبَقُّوق الأصحاح الثاني، في حركة الملاك الأول، لم يكن قد تعرّف بعدُ على حركة المسيح إلى قدس الأقداس، لأن ذلك لم يحدث إلا عند نهاية إعلان صرخة منتصف الليل. وزمن الإبطاء الذي أشار إليه بولس هو زمن الإبطاء المذكور في هبقوق ومتى، لكنه هو زمن الإبطاء الذي كان سيبدأ في 18 يوليو 2020. والآية الأخيرة من هبقوق الأصحاح الثاني تمثّل ختام صرخة منتصف الليل في التاريخ الميلري، ومجيء الملاك الثالث:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Tetapi TUHAN ada di dalam bait-Nya yang kudus; berdiam dirilah segenap bumi di hadapan-Nya. Habakuk 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
សក្ខីបន្ទាល់ ភាគទីប្រាំបួន បញ្ជាក់យ៉ាងខ្លាំង ដោយចាប់ផ្ដើមនៅទំព័រទីដប់មួយ (៩-១១) អំពីរឿងប្រៀបធៀបនៃព្រហ្មចារីទាំងដប់ អំពីពេលពន្យារពេល និងទំនាក់ទំនងរបស់វាជាមួយនឹងហាបាគុក និងម៉ាថាយ ហើយអំពីវិបត្តិចុងក្រោយ និងថ្ងៃទី១១ ខែកញ្ញា ឆ្នាំ២០០១ នៅពេលដែលការជជែកដេញដោលខាងទំនាយបានមកដល់។
“Section 1—For the Coming of the King
“Seksyen 1—Bagi Kedatangan Raja”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Masih tinggal sedikit waktu lagi, dan Dia yang akan datang itu akan datang, dan tidak akan berlambat-lambat.’ Ibrani 10:37.
“The Last Crisis
“Pheletso ya bofelo”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Tsɛ ŋmɛi he yɛi lɛ, yɛahi gbɛi ni anyɛi jee. Niitsumɔi lɛ ni eba kpakpa shishi lɛ hewɔ lɛ Kristo habɔɔ ko haa ni anɔpa. Nii lɛ yɛaye he lɛ, ehiã hewɔ hewɔ ko eyɛ kpɛlɛi. Mɔli ni Mawu Yeli lɛ, eyaa kɛ shishi kɛ shishi, shi nyɛ kɛ nyɛ, nɔ tsui ni hewalɔ shishi. Atsɔmɔi ko buɔmɔi yɛ ji ekpaa wɔnɔ ni eha Mawu he amɛnlɛ lɛ wɔnɔhi. Tsui hewalɔi ni eba shishi ko epo, akɛ ni jamii lɛ behe tswa, ko saalɔmɔi ni wɔtsɛ yɔɔ lɛ, hewɔ akpakpa nyɛi. Eji tswa lɛ, niitsumɔi ni eba kɛkɛ hewalɔ shishi lɛ, wɔnɔ ko eyɛ kpɛlɛi kpakpa.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Kuŵania kwa maloŵa gha uheni kukuwunjikana pamoza na kusinthiska nkhongono zawo. Akujikhozga kuti ŵanozgekere suzgo likuru laumaliro. Masintho ghakuru ghanandi ghali pafupi kuchitika mu charu chithu, ndipo kayendeskero kaumaliro kazamuchitika mwaluŵiro chomene.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Keimo ġajut ikijen ilo āne ej kwalok bwe ien ko an jorrāān rej itok ṇe ilo tōrre. Peba in raan ko aolep rej bojak kin kwaļok ko relap an juon ekōnaan in kijoñ ñan āinwōt ilo ien ekāāl. Kōjbarok ko rejjab in epelak rej walok jepel. Jikin bok mejatoto rej komman aolep ien. Kōmman ko an kūt, im kamijak an armej, rej walok ioon aolep jikin. Armej ro emōj an dri-jabōn ilo aer, rej bok mour in armej, kōrā, im ajri chikdrik. Armej emōj aer bōk dri-vais im mōttan, im aolep kain wāween in jabdewōtan ej kwalok.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Satana a fenye mme ahofadi kwan wɔ atɛntrenee so, na ɔde pɛsɛmenkominya ama nnipa koma ahyɛ ma.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Kateng maninindog sa halayo: kay ang kamatuoran nahulog sa dalan, ug ang pagkamatarong dili makasulod.’ Isaias 59:14. Sa dagkung mga siyudad adunay daghang mga tawo nga nagkinabuhi diha sa kakabos ug kalisdanan, hapit gayod mahikawan sa pagkaon, kapasilongan, ug bisti; samtang sa mao rang mga siyudad anaa usab ang mga adunay labaw pa sa gitinguha sa kasingkasing, nga nagkinabuhi sa kaluho, nag-usik sa ilang salapi alang sa mga balay nga binongbongan ug mahalon ang kasangkapan, alang sa personal nga pagpatahom, o labaw pa gani niana, alang sa pagtagbaw sa mga lawasnong kailibgon, sa ilimnong makahubog, tabako, ug uban pang mga butang nga nagalaglag sa gahum sa utok, nagpawala sa timbang sa hunahuna, ug nagpaubos sa kalag. Ang mga pagtuaw sa gigutom nga katawhan nagasaka ngadto sa atubangan sa Dios, samtang pinaagi sa tanang matang sa pagpanglupig ug pagpangikil ang mga tawo nagatigum ug dagkung bahandi.”
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ya ka sengwe, ha ke ne ke le New York City, nakong ya bosiu ke ile ka bitswa ho bona mehaho e phahama mokato hodima mokato ho ya lehodimong. Mehaho ena e ne e tiiseditswe hore e sa tjhe ke mollo, mme e ne e hahilwe ho tlotlisa beng ba yona le baahi ba yona. Mehaho ena e ne e nna e phahama, e phahama le ho feta, mme ka hare ho yona ho ne ho sebedisitswe thepa e turang ka ho fetisisa. Bao mehaho ena e neng e le ya bona ba ne ba sa ipotse: ‘Re ka tlotlisa Modimo hamolemo jwang?’ Morena o ne o se mehopolong ya bona.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Saya berpikir: “Oh, seandainya mereka yang dengan demikian menanamkan hartanya dapat melihat jalan mereka sebagaimana Allah melihatnya! Mereka sedang menumpuk bangunan-bangunan yang megah, tetapi betapa bodohnya perencanaan dan rancangan mereka dalam pandangan Penguasa semesta alam. Mereka tidak mempelajari dengan segenap kuasa hati dan pikiran bagaimana mereka dapat memuliakan Allah. Mereka telah kehilangan pandangan akan hal ini, yaitu kewajiban pertama manusia.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Ha meaho e melelele ena e ne e tsoga, beng ba eona ba ne ba itumela ka boikgantšo bjo bo nago le maikemišetšo a magolo, ba tseba gore ba na le tšhelete ya go e diriša go kgahliša bona ka noši le go tsoša lehufa go baagišani ba bona. Karolo e kgolo ya tšhelete yeo ba e beeleditšego ka mokgwa woo e be e hweditšwe ka kgatelelo, ka go gatelela badiidi ka sehlogo. Ba ile ba lebala gore legodimong go bolokwa pego ya kgwebo e nngwe le e nngwe; kgwerano e nngwe le e nngwe ye e sa lokago, tiro e nngwe le e nngwe ya bofora, di ngwadilwe moo. Nako e a tla yeo ka bofora bja bona le ka boikgantšo bja bona batho ba tlago go fihla boemong bjo Morena a ka se hlwego a ba dumelela go bo feta, gomme ba tla ithuta gore go na le mollwane wa go se fele pelo ga Jehofa.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.
“ฉากต่อไปที่ผ่านเข้ามาต่อหน้าข้าพเจ้าคือสัญญาณเตือนไฟไหม้ บรรดามนุษย์มองดูอาคารสูงตระหง่านและที่เข้าใจกันว่าป้องกันไฟได้ แล้วกล่าวว่า: ‘อาคารเหล่านี้ปลอดภัยอย่างสมบูรณ์’ แต่อาคารเหล่านี้กลับถูกไฟเผาผลาญราวกับทำด้วยยางสน รถดับเพลิงไม่อาจทำสิ่งใดเพื่อยับยั้งความพินาศนั้นได้ พนักงานดับเพลิงไม่สามารถเดินเครื่องสูบน้ำได้” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“Perbahasan” yang berlaku mengenai metodologi pada permulaan tempoh yang dilambangkan oleh Daniel fasal satu; dan juga dilambangkan oleh Daniel fasal satu hingga tiga; dan juga dilambangkan oleh sejarah yang bermula pada 11 Ogos 1840; dan juga dilambangkan dalam sejarah Yohanes fasal enam, pada krisis di Galilea; dan juga dilambangkan oleh sejarah 11 September 2001 (hingga 18 Julai 2020), kini sedang berulang, bukan dalam kalangan Adventisme secara keseluruhan, melainkan dalam kalangan tulang-tulang kering yang mati yang sedang dibangkitkan daripada kelalaian mereka oleh suatu “suara” yang berseru di padang gurun.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Pezi, tat’ana malinga na njira yoŵerengedwa ngati mvula ya masika, monga yasonyezedwera m’chaputala cha makumi awiri ndi eyiti ndi makumi awiri ndi chisanu ndi chinayi za Yesaya, m’nkhani yathu yotsatira.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Halagi aku ningou suwara ni Tuhan, na mandok, “Ise ma na ingkon Husuru, jala ise ma na laho tu hita?” Jadi hami ma ahu mandok, “On ma ahu; suru ma ahu.” Gabe didok Ibana ma, “Laho ma, jala hatahon ma tu bangso on, ‘Tangihon hamu tutu, alai unang ma mangantusi; jala ida hamu tutu, alai unang ma mangarimangi.’ Pajongjong ma roha ni bangso on gabe gomos, jala bahen ma pambahenan nasida gabe borat, jala tutup ma matanasida; asa unang nasida mamereng marhite matanasida, jala unang manangihon marhite pambahenanasida, jala unang mangantusi marhite rohanasida, jala martobat, jala dipauli.” Jadi didok ahu ma, “Sadia lelengna, Tuhan?” Jadi dijawab Ibana ma, “Sahat tu angka huta i gabe salpu so marhalak pangisi, jala angka jabu i so marhalak, jala tano i gabe sun gabegabe situtu, jala Tuhan manjaojauhkon jolma-jolma i, jala gabe godang pangoloshon di tongatonga ni tano i. Alai naeng adong dope sadapuran di bagasan i, jala i naeng mulak, jala naeng dipangan; songon hau teil dohot hau ek, na adong dope substansina di bagasan nasida, di na maruhum ma daunanasida; songon i ma boni na badia i gabe substansina.” Jesaya 6:8–13.