The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“খুঁৎপায়াং লানীনি” অসিত প্ৰথম দূতৰ আন্দোলনত বিচাৰৰ মুকলি ঘোষণাক প্ৰতিনিধিত্ব কৰে, আৰু তৃতীয় দূতৰ আন্দোলনত বিচাৰৰ সমাপ্তি ঘোষণা কৰা হয়। “খুঁৎপায়াং লানীনি”ত ঈশ্বৰৰ লোকসকল ঈশ্বৰৰ বিচাৰ ঘোষণা কৰিবলৈ উত্তোলিত হৈছিল, আৰু হৈছে; কিন্তু ঈশ্বৰৰ বিচাৰৰ বাৰ্তাবাহক হ’বলৈ হ’লে, আপুনি বিচাৰ বুজিব লাগিব। লাওদিকীয়া আদভেণ্টবাদৰ এটা মুখ্য বৈশিষ্ট্য, শিক্ষিত শ্ৰেণী আৰু অশিক্ষিত শ্ৰেণী উভয়ৰে ক্ষেত্ৰতে, এইটোৱে যে তেওঁলোকে ঈশ্বৰৰ বিচাৰ নাজানে। সকলো ভাববাদীয়ে তেওঁলোক বাস কৰা দিনসমূহতকৈ অধিক নির্দিষ্টভাৱে খুঁৎপায়াং লানীনিকেই লক্ষ্য কৰি সম্বোধন কৰিছে।
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Setiap nabi zaman dahulu berbicara kurang untuk zaman mereka sendiri daripada untuk zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Semuanya ini telah menimpa mereka sebagai contoh, dan dituliskan untuk menjadi peringatan bagi kita, yang hidup pada waktu akhir zaman.’ 1 Korintus 10:11.” Selected Messages, buku 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Baporofeta bohle ba lumellana mongwe le mongwe, ka gona diporofeto tša bona ka moka di hlahisa seswantšho se tee, gomme seswantšho seo ke sa mehla ya bofelo, yeo e lego mehla ya kahlolo.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Dan roh para nabi takluk kepada para nabi. Karena Allah bukanlah Allah kekacauan, melainkan Allah damai sejahtera, sama seperti dalam semua jemaat orang-orang kudus. 1 Korintus 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Yerusalem dalam penglihatan Yehezkiel yang bermula dalam pasal lapan ialah gereja Tuhan, iaitu gereja Masehi Advent Hari Ketujuh Laodikia pada akhir zaman. Pasal lapan dan sembilan Yehezkiel mengenal pasti dua golongan penyembah pada penutupan penghakiman atas isi rumah Tuhan. Satu golongan dilambangkan oleh dua puluh lima tua-tua yang sujud menyembah matahari, tetapi mereka yang berkeluh kesah dan menangis kerana kekejian-kekejian yang dilakukan di dalam gereja dan negeri menerima meterai Tuhan. Dalam pasal sebelas, penglihatan Yehezkiel meneruskan gambaran tentang hukuman terhadap dua puluh lima orang yang sujud menyembah matahari.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Kemudian Roh mengangkat aku dan membawa aku ke pintu gerbang timur rumah TUHAN, yang menghadap ke timur. Dan tampaklah, di ambang pintu gerbang itu ada dua puluh lima orang; di antara mereka kulihat Yaazanya bin Azur dan Pelaca bin Benaya, para pemimpin bangsa itu. Lalu Ia berfirman kepadaku, “Hai anak manusia, inilah orang-orang yang merencanakan kejahatan dan memberi nasihat fasik di kota ini; yang berkata, ‘Waktunya belum dekat; marilah kita membangun rumah-rumah; kota ini adalah kuali, dan kitalah dagingnya.’ Sebab itu bernubuatlah melawan mereka, bernubuatlah, hai anak manusia.” Maka Roh TUHAN turun atas aku dan berfirman kepadaku, “Katakanlah: Beginilah firman TUHAN: Demikianlah kamu telah berkata, hai kaum Israel; sebab Aku mengetahui perkara-perkara yang timbul dalam pikiranmu, masing-masing. Kamu telah memperbanyak orang-orangmu yang terbunuh di kota ini, dan jalan-jalannya telah kamu penuhi dengan orang-orang yang terbunuh. Sebab itu beginilah firman Tuhan ALLAH: Orang-orangmu yang terbunuh yang telah kamu rebahkan di tengah-tengahnya, merekalah daging itu, dan kota ini adalah kualinya; tetapi kamu akan Kuperbawa keluar dari tengah-tengahnya. Kamu telah takut akan pedang; dan Aku akan mendatangkan pedang atas kamu, demikianlah firman Tuhan ALLAH. Aku akan membawa kamu keluar dari tengah-tengahnya, menyerahkan kamu ke dalam tangan orang-orang asing, dan akan melaksanakan penghukuman di tengah-tengah kamu.” Yehezkiel 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Jerusalem e tsejwa e le “pitšha,” mme batho ba mo Jerusalema ke “nama” e e apeiwang mo pitšheng, e leng pitsa. Katlholo ya baikepi e e dirwang ke baengele ba ba tshwereng dibetsa tsa tshenyo mo diatleng tsa bone, mo nakong ya go bewa sekano ga ba ba makgolo a lekgolo le masome a mane le bonè (gonne Sister White a re go bewa sekano ga Esekiele kgaolo ya boferabongwe go tshwana le go bewa sekano ga Tshenolo kgaolo ya bosupa), e akaretsa boammaaruri jwa gore baikepi ba tlosiwa mo Jerusalema. Fa molao wa Sontaga o o tlang ka bonako o goroga, Jerusalema ya semowa e tla phepafadiwa mme e tsholediwe godimo jaaka sesupo godimo ga dithaba tsotlhe.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
ද අන්තිම දවස්වලදී එය සිදුවන්නේය: සමිඳාණන්ගේ ගෘහයේ කන්ද කඳු මුදුන් මත ස්ථාපිත කරනු ලැබේ; එය කඳුවැටිවලට වඩා උසස් කරනු ලැබේ; සියලු ජාතීහු එයට ගලා එති. බොහෝ ජනතාව ගොස් මෙසේ කියති: එන්න, අපි සමිඳාණන්ගේ කන්දටත්, යාකොබ්ගේ දෙවියන්ගේ ගෘහයටත් නැඟී යමු; ඔහු තම මාර්ගයන් අපට උගන්වන සේක, අපි ඔහුගේ පථවල හැසිරෙමු. මක්නිසාද නීතිය සියොන්හිඳන් නික්මෙන්නේය, සමිඳාණන්ගේ වචනය යෙරුසලමෙන්ය. යෙසායා 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Kala inahpi nakin Jerusalem ah Sunday law hrih a siangin a thlen chu, Laodicea Adventist-te lakchhuahna a ni a; chumi hnuah chuan Philadelphian Adventist-te chauh an awm tawh ang. Chu chuan legal corporate structure pawh a tawp ta dawn a, a chhan chu 1863-a legal arrangement siam anih lai khan United States sawrkar chu a enkawl tirtu ber a ni, tin, United States sawrkarin ram chhunga Sunday hman dân a phut chuan, Seventh-day Adventist church-a corporate structure chu dan anga tihbo a ni ang, emaw chuti lo chuan a hming pawh Sunday Adventist church tih ang deuhah dan anga thlak a ni ang.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Kgatiši ge ba babe kua Jerusalema ba tlošwa ka pitšeng, ke barongwa ba tshenyo, kereke ya Laodisea ya Adventist e a fela, gomme mokgatlo wa Filadelfia o fetoga Jerusalema ya semoya yeo e phagamišwago bjalo ka sefoka. Mika o bolela le banna ba bagologolo, bao Jesaya a ba bitšago banna ba bakweri bao ba bitšago seetša leswiswi, gomme leswiswi ba re ke seetša, gomme ka potšišo o laetša gore banna ba bagologolo ba ka be ba tsebile “kahlolo.” Ba ka be ba tsebile nako ya ketelo ya bona.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
ហើយខ្ញុំបាននិយាយថា សូមស្តាប់ ខ្ញុំអង្វរអ្នករាល់គ្នា ឱក្បាលទាំងឡាយនៃយ៉ាកុប និងអ្នកអធិបតីទាំងឡាយនៃវង្សអ៊ីស្រាអែលអើយ តើមិនមែនជាការសមគួរសម្រាប់អ្នករាល់គ្នាក្នុងការស្គាល់យុត្តិធម៌ទេឬ? អ្នករាល់គ្នាស្អប់អំពើល្អ ហើយស្រឡាញ់អំពើអាក្រក់; អ្នកដែលកកាយស្បែករបស់ពួកគេចេញពីលើពួកគេ និងសាច់របស់ពួកគេចេញពីឆ្អឹងរបស់ពួកគេ; អ្នកដែលបរិភោគសាច់របស់ប្រជារាស្ត្រខ្ញុំ ហើយបកស្បែករបស់ពួកគេចេញពីលើពួកគេ; ពួកគេក៏បំបាក់ឆ្អឹងរបស់ពួកគេ ហើយកាប់ពួកគេជាដុំៗ ដូចជាសម្រាប់ឆ្នាំង និងដូចជាសាច់នៅក្នុងខ្ទះដាំ។ មីកា 3:1–3។
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Nzambi akalengaki, mpe kino lelo azali naino kolinga ete bato na Ye ya mikolo ya nsuka “bayeba kosambisa,” mpe kosambisa ezali likanisi moko kaka te. Ezali lisolo ya bokoli oyo ezali na biteni mingi mpe bilembo ya nzela ya sikisiki. Ezali eleko ya esakweli oyo ebandaki na mobu 1798, mpe ezali kokoba kino na nsuka ya milenio. Ezali na lolenge ya bolukiluki mpe ya bosaleli ya etumbu. Esalemaka likoló ya moto nyonso oyo asila kobika na mokili oyo, mpe lisusu likoló ya baanzelu oyo babenganamaki na likoló. Bileko ya kosambisa ezali boyebi ya ntina mingi mpo na bato ya sembo ya Nzambe na mikolo ya nsuka, mpo eyano na motuna ya Mika ezali ete, “ɛɛ, Yisraele asengeli koyeba kosambisa.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yeremia mengenal pasti bahawa tua-tua Yerusalem pada akhir zaman mewakili kemuncak suatu “kemurtadan yang berterusan,” sebagaimana diwakili oleh empat generasi pemberontakan yang semakin memuncak, yang dilambangkan oleh empat kekejian yang semakin meningkat dalam Yehezkiel pasal lapan. Yeremia mengenal pasti bahawa tua-tua itu terjerat dalam spiritualisme, kerana mereka “menyembah” “matahari, bulan, dan segenap bala tentera langit.” Dia mengenal pasti bahawa mereka akan “jatuh, dan tidak bangkit,” kerana “mereka telah menolak firman Tuhan.” Dengan ciri-ciri ini Yeremia mengenal pasti bahawa “umat itu tidak mengetahui penghakiman Tuhan.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
“Ito ang sabi ng Panginoon: Sa panahong yaon ay ilalabas nila ang mga buto ng mga hari ng Juda, at ang mga buto ng kaniyang mga prinsipe, at ang mga buto ng mga saserdote, at ang mga buto ng mga propeta, at ang mga buto ng mga nananahan sa Jerusalem, mula sa kanilang mga libingan; at kanilang ikakalat ang mga iyon sa harap ng araw, at ng buwan, at ng buong hukbo ng langit, na kanilang inibig, at kanilang pinaglingkuran, at kanilang sinunod, at kanilang hinanap, at kanilang sinamba. Ang mga iyon ay hindi titipunin, ni ililibing man; ang mga iyon ay magiging parang dumi sa ibabaw ng lupa. At ang kamatayan ay pipiliin kaysa buhay ng buong nalabi sa masamang angkang ito, ng mga nangaiwan sa lahat ng dakong pinagtabuyan ko sa kanila, sabi ng Panginoon ng mga hukbo. “Bukod dito ay sasabihin mo sa kanila, Ganito ang sabi ng Panginoon: Mabubuwal ba sila, at hindi na babangon? Tatalikod ba siya, at hindi na magbabalik? Bakit nga ang bayang itong Jerusalem ay tumalikod sa pamamagitan ng palagiang pagtalikod? Mahigpit nilang pinanghahawakan ang daya, tumatanggi silang magsibalik. Ako’y nakinig at duminig, ngunit hindi sila nagsalita ng matuwid; walang taong nagsisi sa kaniyang kasamaan, na nagsasabi, Ano ang aking nagawa? Bawa’t isa ay bumaling sa kaniyang sariling landas, gaya ng kabayong humahagibis sa pagbabaka. Oo, nalalaman ng tagak sa himpapawid ang kaniyang mga takdang panahon; at ang kalapati, at ang tagak, at ang langay-langayan ay nagsisitupad ng panahon ng kanilang pagdating; ngunit hindi nalalaman ng aking bayan ang kahatulan ng Panginoon. Paano ninyo nasasabi, Kami ay marurunong, at nasa amin ang kautusan ng Panginoon? Narito, tunay na ginawa niya iyon nang walang kabuluhan; ang panulat ng mga eskriba ay walang kabuluhan. Ang mga pantas ay napapahiya, sila’y nanglulupaypay at nahuhuli; narito, kanilang itinakwil ang salita ng Panginoon; at anong karunungan ang nasa kanila?” Jeremias 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Dalam pasal lima, Yeremia menyatakan bahawa mereka yang tidak mengetahui penghakiman Tuhan adalah “orang bodoh.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
“Jerusalem ni amkua mkogwo na muraa, na inone tene, na mumenye, na muthuurire kũrĩ marĩa maingĩ ma mĩthĩĩru yayo, kana mwangĩona mũndũ o na ũmwe, kana gũkũrĩ ũrĩa ũhĩtithagia kĩrĩa kĩrĩ kĩa ũhoro mwega, na ũrĩa ũrĩaũraga ma; na nĩngĩgĩthahĩra. Na o na mangĩuga atĩ, Jehova nĩ muoyo; ti-itherũ nĩmehĩtaga na maheeni. A Jehova, maitho maku ti marora ma? Nĩwamatemire, no matiagwatĩkĩrĩte; nĩwamarĩrĩtie, no nĩmaregire kwĩrutwo; nĩmakehire nyuso ciao ngumu gukĩra rwaro; nĩmaregire gũcooka. Nĩ ũndũ ũcio ndĩkiuga atĩ, Ti-itherũ aya nĩ arĩa a thĩ, nĩ atarĩa; nĩgũkorwo matamenyete njira ya Jehova, kana ikpe ya Ngai wao.” Jeremiah 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
A hmuhnih ni Adventist Laodicea-te, an thufing 10 teh tehfah lemchang thu-a nungchang hminga an entîrte kha, Sister White-in “Adventist mite thil tawn” tiin a sawi angin, “Lalpa kawng an hria lo va, an Pathian rorêlna pawh an hria lo.” Jeremiah bung chhung dawhtah chuan “kawng” tih chu Lalpa “kawng hlui” a ni tih a sawi a; mahse Laodicea Adventist an ânghote chuan chûngah chuan kal an duh lo va, tawtawrawt beng ri pawh ngaihthlâk an duh lo. “Tawtawrawt” chu rorêlna entîrtu a ni a; chu chu Laodicea Adventist ângho takte chuan an hria lo tih chu chiang takin a lang.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
“শাস্ত্রে প্রভু এই কথা কহেন, তোমরা পথসমূহে দাঁড়াও, দেখ, এবং পুরাতন পথসমূহের বিষয়ে জিজ্ঞাসা কর, কোথায় সেই উত্তম পথ; এবং তদনুসারে চল, তাহা হইলে তোমাদের প্রাণের জন্য বিশ্রাম পাইবে। কিন্তু তাহারা কহিল, আমরা সেই পথে চলিব না। আবার আমি তোমাদের উপরে প্রহরী নিযুক্ত করিলাম, বলিলাম, তোমরা তূর্যধ্বনি শ্রবণ কর। কিন্তু তাহারা কহিল, আমরা শ্রবণ করিব না। অতএব, হে জাতিসকল, শুন, এবং হে মণ্ডলী, তাহাদের মধ্যে কী আছে, জান। হে পৃথিবী, শুন; দেখ, আমি এই প্রজার উপরে অমঙ্গল আনিব, অর্থাৎ তাহাদের চিন্তার ফল; কারণ তাহারা আমার বাক্য শ্রবণ করে নাই, এবং আমার ব্যবস্থাও মানে নাই, বরং তাহা প্রত্যাখ্যান করিয়াছে।” যিরমিয় ৬:১৬–১৯।
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“ကြွေးကြော်သံ၏ အသံကို” “နားမထောင်” ရန် ငြင်းဆန်ပြီး၊ နောက်မိုး၏ “ငြိမ်သက်ခြင်း” ကို တွေ့ရမည့် “ရှေးဟောင်းလမ်းကြောင်းများ” ၌ “လျှောက်လှမ်း” ရန်လည်း ငြင်းပယ်သော “အသင်းတော်” အပေါ် ယူဆောင်လာသော “အဆိုး” သည် မကြာမီ ရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ ဥပဒေအချိန်၌ “အသင်းတော်” သည် “ကိုယ်တော်၏ ပညတ်တရားကို” “ငြင်းပယ်” သောအခါ၌ ဖြစ်ပေါ်လာသည်။
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ ꦱꦁ ꦌꦭꦶꦪꦃ ꦚꦶꦤꦠꦏ꧀ꦲꦏꦺ ꦥꦼꦏꦼꦂꦗꦄꦤ꧀ ꦱꦺꦴꦫꦁ ꦩꦼꦱꦺꦚ꧀ꦗꦼꦂ ꦭꦤ꧀ ꦱꦼꦥꦸꦩ꧀ꦥꦩꦤ꧀ ꦒꦼꦫꦏꦤ꧀ ꦥꦢꦺ ꦱꦩꦤ꧀ ꦥꦼꦔꦃꦏꦶꦩꦤ꧀ ꦌꦏ꧀ꦱꦺꦏꦸꦠꦶꦥ꧀, ꦏꦁ ꦩꦸꦭꦻ ꦥꦢꦺ ꦲꦸꦏꦸꦩ꧀ ꦲꦫꦶ ꦩꦶꦔ꧀ꦒꦸ ꦏꦁ ꦱꦼꦒꦼꦫ ꦢꦠꦁ. ꦲꦤ꧀ꦠꦸꦏ꧀ ꦏꦁ ꦫꦏꦺꦠ ꦠꦹꦩꦸꦠ ꦏꦫꦺꦴ ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ ꦱꦁ ꦌꦭꦶꦪꦃ ꦲꦶꦏꦸ ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ ꦱꦁ ꦩꦼꦱꦺꦚ꧀ꦗꦼꦂ ꦏꦁ ꦚꦶꦪꦥꦏ꧀ꦏꦺ ꦗꦭꦤ꧀ ꦒꦒꦺꦴꦁ ꦱꦁ Messenger of the Covenant. ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ ꦱꦁ ꦩꦼꦱꦺꦚ꧀ꦗꦼꦂ ꦏꦁ ꦚꦶꦪꦥꦏ꧀ꦏꦺ ꦗꦭꦤ꧀ ꦲꦶꦏꦸ ꦚꦶꦤꦠꦏ꧀ꦲꦏꦺ ꦥꦼꦏꦼꦂꦗꦄꦤ꧀ ꦱꦏꦶꦁ ꦱꦼꦴꦫꦁ ꦩꦼꦱꦺꦚ꧀ꦗꦼꦂ ꦭꦤ꧀ ꦒꦼꦫꦏꦤ꧀ ꦥꦢꦺ ꦱꦩꦤ꧀ ꦥꦼꦔꦃꦏꦶꦩꦤ꧀ investigatif. ꦱꦁ ꦩꦼꦱꦺꦚ꧀ꦗꦼꦂ ꦏꦁ ꦚꦶꦪꦥꦏ꧀ꦏꦺ ꦗꦭꦤ꧀, ꦭꦤ꧀ ꦱꦁ ꦌꦭꦶꦪꦃ, ꦲꦶꦏꦸ ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ ꦏꦁ ꦫꦏꦺꦠ ꦠꦹꦩꦸꦠ, ꦏꦪꦺꦤꦺ ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ Rome ꦏꦫꦺꦴ ꦥꦤꦺꦫꦥꦤ꧀ ꦠꦼꦭꦸ ꦥ꦳ꦼꦴꦔꦏ꧀ꦱꦶ ꦅꦫꦸꦃꦲꦺ Babylon, ꦤꦩꦸꦤ꧀ ꦏꦭꦶꦲꦤ꧀ ꦩꦶꦭꦶꦏꦶ ꦥꦼꦫ꧀ꦧꦺꦢꦄꦤ꧀ ꦥꦼꦤ꧀ꦠꦶꦁ ꦏꦁ ꦏꦥꦿꦚꦁꦏꦼꦠ꧀ꦏꦺ ꦏꦫꦺꦴ ꦥꦼꦔꦃꦏꦶꦩꦤ꧀ꦤꦶꦁ Gusti Allah.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Bokgoni bjo bo menararo bja Eliya le bokgoni bo menararo bja motseta yo a lokišetšago tsela bakeng sa Motseta wa Kgwerano bo tswalanywa le mediro ye mebedi ye e fapanego ya kahlolo ye e phethagatšwago ke Modimo, ka motseta wa Gagwe yo a kgethilwego le ka mokgatlo wo o kopanago le molaetša wa motseta. Mediro yeo e mebedi e tswalanywa le dinako tše pedi tše di fapanego tša kahlolo, le ge go na le go tsenelelana gare ga diswantšho.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Kerja Elia yang ketiga dan terakhir berkaitan dengan penghakiman pelaksanaan atas persatuan rangkap tiga Babel modern, dan kerja utusan yang mempersiapkan jalan berkaitan dengan penghakiman penyiasatan serta penyucian umat Tuhan. Maleakhi pasal tiga diperkenalkan dengan ayat terakhir pasal dua.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Kamu telah meletihkan TUHAN dengan perkataanmu. Namun kamu berkata, “Dengan apa kami meletihkan Dia?” Yaitu ketika kamu berkata, “Setiap orang yang berbuat jahat adalah baik di mata TUHAN, dan kepada merekalah Ia berkenan”; atau, “Di manakah Allah yang menghukum?” “Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan yang kamu cari itu akan dengan tiba-tiba datang ke bait-Nya, yaitu Utusan perjanjian yang kamu kehendaki; sesungguhnya, Ia datang,” firman TUHAN semesta alam. Tetapi siapakah yang dapat tahan akan hari kedatangan-Nya? Dan siapakah yang dapat tetap berdiri apabila Ia menampakkan diri? Sebab Ia seperti api pemurni logam dan seperti sabun tukang penatu. Ia akan duduk seperti seorang pemurni dan pentahir perak; Ia akan mentahirkan bani Lewi dan memurnikan mereka seperti emas dan perak, supaya mereka mempersembahkan kepada TUHAN suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan TUHAN seperti pada hari-hari dahulu kala dan seperti pada tahun-tahun yang silam.” Maleakhi 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Dalam hari-hari terakhir, menurut kesaksian Maleakhi, Tuhan menjadi letih oleh Adventisme Laodikea yang berpegang pada pemberontakan tahun 1888. Pemberontakan tahun 1888 ditipologikan oleh pemberontakan Korah, Datan, dan Abiram, dan pokok perdebatan doktrinal dalam pemberontakan Korah ialah apakah mereka yang berbuat jahat masih tetap benar di hadapan Tuhan.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Maka Korah bin Yizhar bin Kehat bin Lewi, serta Datan dan Abiram, anak-anak Eliab, dan On bin Pelet, anak-anak Ruben, mengambil orang-orang; lalu bangkitlah mereka di hadapan Musa, bersama beberapa orang dari bani Israel, dua ratus lima puluh pemimpin jemaah, orang-orang yang termasyhur dalam sidang, orang-orang yang kenamaan; dan mereka berhimpun melawan Musa dan Harun, serta berkata kepada keduanya, “Kamu mengambil terlalu banyak atas dirimu, padahal segenap jemaah itu kudus, masing-masing mereka, dan Tuhan ada di tengah-tengah mereka; maka mengapa kamu meninggikan dirimu di atas jemaah Tuhan?” Bilangan 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Pada hari-hari terakhir, Allah menjadi jemu terhadap Adventisme Laodikia yang berpegang pada pemberontakan tahun 1957, yang hanyalah manifestasi dari pemberontakan tahun 1888, yang dituangkan ke dalam suatu pernyataan resmi. Buku *Questions on Doctrine* mengabadikan pemberontakan tahun 1888, yang merupakan pengulangan dari pemberontakan Korah, Datan, dan Abiram, menurut kesaksian malaikat yang menginstruksikan Sister White bahwa ia harus tetap tinggal pada konferensi tahun 1888, agar mencatat pengulangan sejarah pemberontakan Korah. Dua ratus lima puluh orang yang termasyhur berhimpun bersama Korah, Datan, dan Abiram melawan Musa, wakil Allah, dalam pemberontakan itu.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Lehilahy dimy amby roapolo izay miankohoka amin’ny masoandro ao amin’ny Ezekiela toko faha-valo dia maneho ny ampahafolon-karena, na ny ampahafolon’ny lehilahy roanjato sy dimampolo izay nanolotra ditin-kazo manitra tamin’ny fikomian’i Kora, Datana ary Abirama; ireo dia tandindon’ireo mpitarika ny fikomiana tamin’ny 1888, izay nohamafisina tamin’ny fomba ofisialy ny fikomian’izy ireo teo amin’ny foto-pampianarana tamin’ny 1957, tamin’ny famoahana ny boky *Questions on Doctrine*.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Pemberontakan Korah, Dathan, dan Abiram menolak “penghakiman” yang telah Allah nyatakan, yakni keputusan bahwa mereka akan mengembara di padang belantara selama empat puluh tahun. Adventisme Laodikia mulai mengembara di padang belantara Laodikia pada tahun 1863, setelah mereka menolak pekabaran Laodikia yang disampaikan pada tahun 1856, yang menghasilkan penghakiman untuk mengembara di padang belantara selama bertahun-tahun lagi, karena kurangnya iman mereka. Dalam pemberontakan tahun 1888, mereka tetap tidak mau menerima pekabaran Laodikia yang dibawa oleh Penatua Jones dan Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Ⲛⲏⲉⲧⲁⲩϫⲓ ⲛϩⲣⲁⲓ ϩⲙ̀ ⲡ1888, ⲟⲩ ⲙⲟⲛⲟⲛ ⲁⲩⲥⲉⲧⲕⲱⲧ ϩⲙ̀ ⲡⲉϫⲛⲁϩⲣⲁⲛ ⲛ̀ⲛⲓⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ Jones ⲛⲉⲙ Waggoner, ⲁⲗⲗⲁ ⲛⲉⲙ ⲡⲉϫⲛⲁϩⲣⲁⲛ ⲛ̀ϯⲡⲣⲟⲫⲏⲧⲓⲥ Ellen White ⲛⲉⲙ ⲡⲉϫⲛⲁϩⲣⲁⲛ ⲙ̀Ⲡⲡⲛⲉⲩⲙⲁ ⲉⲑⲟⲩⲁⲃ ϩⲱϥ, ϫⲉ ⲁⲩⲉⲣⲡⲣⲁⲝⲓⲥ ⲙ̀ⲡⲓⲙⲉⲩⲓ ϫⲉ ϯⲥⲩⲛⲁⲅⲱⲅⲏ ⲧⲏⲣⲥ ⲟⲩⲟⲛ ⲥⲟⲩⲁⲃ ⲛ̀ϩⲏⲧⲥ ⲛ̀ⲓⲥⲟⲥ.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Pada tahun 1863, mereka telah kembali untuk makan bersama nabi dusta dari Betel, dan dengan berbuat demikian mereka akhirnya menerima definisi keselamatan yang diwakili oleh pemberontakan Korah, lalu secara resmi mengabadikan doktrin palsu itu dalam buku, Questions on Doctrine. Doktrin itu adalah definisi palsu tentang “pembenaran oleh iman.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Pemberontakan tahun 1863 ialah permulaan penolakan terhadap permata-permata Miller yang dipantulkan pada dua loh Habakuk. Dalam Habakuk pasal dua, “perdebatan” pada ayat satu akhirnya menghasilkan dua golongan penyembah yang dinyatakan melalui perselisihan mereka mengenai pekabaran yang tertangguh.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tam u'anin; m̀mụọ-obi-ya nke e weliri elu adịghị ziri ezi n'ime ya: ma onye ezi omume ga-adị ndụ site n'okwukwe ya. Habakkuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“Iman” orang “benar” dalam “perdebatan” pada Habakuk pasal dua didasarkan pada “penglihatan” yang telah dituliskan dengan jelas pada loh-loh. Dalam pemberontakan tahun 1863, langkah pertama untuk menyingkirkan apa yang tertulis pada loh-loh itu telah terlaksana oleh mereka yang tidak lagi memiliki iman orang “benar.” Pemberontakan tahun 1863 melambangkan benih pertama dari pemberontakan yang pada akhirnya akan mengabadikan definisi palsu tentang doktrin pembenaran oleh iman pada tahun 1957.
We will continue this study in the next article.
Re tla tswelela ka thuto eno mo setlhogong se se latelang.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Bwana katika rehema Yake kuu aliwatumia watu Wake ujumbe wa thamani sana kupitia kwa Wazee Waggoner na Jones. Ujumbe huu ulikusudiwa kumleta mbele ya ulimwengu kwa uwazi zaidi Mwokozi aliyeinuliwa juu, dhabihu kwa ajili ya dhambi za ulimwengu wote. Uliwasilisha kuhesabiwa haki kwa njia ya imani katika Mdhamini; uliwaalika watu kupokea haki ya Kristo, ambayo hudhihirishwa katika utii kwa amri zote za Mungu. Wengi walikuwa wamempoteza Yesu machoni mwao. Walihitaji macho yao yaelekezwe kwa nafsi Yake ya uungu, kwa stahili Zake, na kwa upendo Wake usiobadilika kwa jamii ya wanadamu. Mamlaka yote yamewekwa mikononi Mwake, ili apate kuwagawia wanadamu vipawa tele, akimpa wakala wa kibinadamu asiyejiweza kipawa kisicho na kifani cha haki Yake mwenyewe. Huu ndio ujumbe ambao Mungu aliamuru upewe ulimwengu. Ni ujumbe wa malaika wa tatu, ambao wapasa kutangazwa kwa sauti kuu, na kuambatana na kumwagwa kwa Roho Wake kwa kipimo kikubwa.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Kebenaran bagi masa ini, pekabaran malaikat ketiga, harus diberitakan dengan suara nyaring, yakni dengan kuasa yang semakin bertambah, ketika kita mendekati ujian besar yang terakhir.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Waktu ujian sudah di hadapan kita, kerana seruan nyaring malaikat ketiga telah pun bermula dalam penyingkapan kebenaran Kristus, Penebus yang mengampuni dosa. Inilah permulaan terang malaikat yang kemuliaannya akan memenuhi seluruh bumi.” Selected Messages, buku 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan akhir akan dicurahkan ke atas umat Allah. Seorang malaikat yang perkasa akan turun dari surga, dan seluruh bumi akan diterangi oleh kemuliaannya.” Review and Herald, 21 April 1891.