“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.
“Mthusolotha nkheni ni kudumba kuti tipenja timiyala ta cisinka ta mtengo ukulu, cuma cakubisika cizindikirika. Mu mwango usambalwa, tisanga ulale wa mtengo ukulu uwo ukwenera kukonkanyiwapo no kusungilwa. Kansi ukupenja kweneku kukwenera kulutirizgika. Mpaka sono, cintu cinandi ca cuma ico casangika cali pafupi na pamutunda, ndipo casangikanga mwakupusa. Para ukupenja kwachitika mwakwenelera, kuyezgayezga kulikose kukuchitika kuti kusunge kupulikiska kwakutowa na mtima utuŵa. Para maghanoghano ghakusungika ghakujulika ndipo ghakulutilira nyengo zose kupenja nkheni ya uvumbuzi, tisangenge malo ghakuzura na unenesko wakusanguluska.”
“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .
“Kebenaran-kebenaran lama akan dinyatakan dalam aspek-aspek yang baru, dan kebenaran-kebenaran akan tampak yang telah terlewatkan dalam pencarian. Kebenaran-kebenaran yang agung telah terkubur di bawah sofistri kesesatan, tetapi semuanya itu akan ditemukan oleh pencari yang tekun. Ketika ia menemukan dan membuka perbendaharaan permata-permata kebenaran yang berharga, itu bukanlah suatu perampasan; sebab semua orang yang menghargai permata-permata ini boleh memilikinya, dan dengan demikian mereka juga mempunyai suatu perbendaharaan untuk dibukakan kepada orang lain. Ia yang membagikan tidak mengurangi harta perbendaharaannya sendiri; sebab sementara ia memeriksanya supaya ia dapat menyajikannya sedemikian rupa sehingga menarik orang lain, ia menemukan harta-harta baru....”
“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.
“Ba ba emago pele ga batho e le barutabana ba boammaaruri ba tshwanetse go lebana le dithuto tse dikgolo. Ga ba a tshwanela go dirisa nako e e botlhokwa ba bua ka ditaba tse di se nang bokao. A ba ithute Lefoko, mme ba rere Lefoko. A Lefoko le nne mo diatleng tsa bone jaaka tšhaka e e bogale, e e magale mabedi. A le neye bosupi ka boammaaruri jwa nako e e fetileng mme le bontshe se se tla nnang gone mo isagweng.”
“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.
“Moniŋŋo selk’naŋ moŋit atan ol kamraŋŋe prophesi-ini alaŋŋe pilpil niŋtiŋre maraŋreŋ, kora ol kamraŋŋe norok ṛamkora kumi olakna dukuŋ ma rkeŋe moŋ moŋiŋe gaḍaŋaṅe nampu-ṛe doho puloŋni.” Manuscript Releases, volume 1, 37–40.
I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.
Ndzi pfumela leswaku sweswi ndzi vekile swifaniso swo ringana swa vuprofeta hi swihloko leswi hundzeke leswaku hi va ni ndhawu leyinene yo kongomisa eka yona loko hi sungula ku ya emahlweni hi buku ya Nhlavutelo. Loko u ri karhi u hlaya swihloko leswi eka inthanete, ndzi tshemba leswaku wa twisisa leswaku swihloko leswi swi landzelelana hi masiku ya swona. Ndzi twisisa leswaku ku na lava landzelaka swihloko leswi lava toloveleke ngopfu eka swo tala leswi ndzi swi avelaka, naswona ndzi va kombela ku rivalela hikwalaho ka ku vuyelela loku hinkwako. Ndzi ringetile ku nyika nseketelo lowu ringaneke wa Matsalwa ya Bibele eka ntiyiso lowu hi tirhaka ha wona, leswaku munhu loyi a nga ntswa eka milawu leyi Future for America yi yi tirhisaka a ta twisisa naswona a ta tshama a ri karhi a hlanganyela, hambileswi a nga ha vaka a nga si tolovelana ngopfu ni miehleketo leyi leyi vo tala eka hina hi sengi hi yi tiva.
There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.
A naa le boammaaruri bo bongwe jo bo maatla thata, jo go fitlha bosheng jaana ke neng ke ise ke bo lemoge, jo bo senotsweng mo bukeng ya Tshenolo. Nka bo ke ne ka tlhoma boammaaruri joo mo pontsheng ya botlhe fela, ke sa leke pele go aga motheo wa tshegetso ya boperofeti pele ga ke bo abelana, mme boammaaruri joo bo bosha thata e bile bo boima thata mo ke sa kang ka ikemisetsa go bo abela kwantle ga motheo mongwe o nka bo beang mo go one, jo ke dumelang gore bo emetswe e le go bulwa ga ditiiso tsa Tshenolo go go diragalang fela pele ga nako ya tswalelo ya tetla e khutla.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Lalu dia berkata kepadaku, “Jangan meterai perkataan-perkataan nubuat kitab ini, karena waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.
Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.
Yesu atigae taona principle ka paglaad so katotohanan, ya saray pakaisip ko et mausar met ditoy. Say principle et nairaman ed pakabidbid na gawa na Espiritu Santo.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.
E wakati e a tla, o tla kgala lefatshe ka ga boleo, le ka ga tshiamo, le ka ga katlholo: Ka ga boleo, ka gonne ba sa dumele mo go nna; Ka ga tshiamo, ka gonne ke ya kwa go Rre, mme ga lo sa tla go mpona; Ka ga katlholo, ka gonne kgosana ya lefatshe leno e sekilwe. Ke santse ke na le dilo di le dintsi tse ke tshwanetseng go di bua le lona, mme ga lo kake lwa di rwala jaanong. Le fa go ntse jalo, e tlaa re ene, Mowa wa boammaaruri, fa a tlile, o tlaa lo gogela mo boammaaruring jotlhe: gonne ga a kitla a bua ka ga gagwe; mme tsotlhe tse a tlaa di utlwang, ke tsone tse a tlaa di buang: gape o tlaa lo supetsa dilo tse di sa ntseng di tla. O tlaa nkgalaletsa: gonne o tlaa tsaya mo go tsa me, mme o tlaa di lo itsise. Johane 16:8–16.
When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.
Bila Kristus bersabda, “Masih banyak perkara yang harus Kukatakan kepadamu, tetapi sekarang kamu belum dapat menanggungnya,” hal itu meneguhkan keyakinanku bahwa pada masa ini memang masih banyak yang harus disampaikan, tetapi terlebih dahulu harus ada suatu dasar pemikiran yang logis untuk membangun kebenaran-kebenaran itu. Dengan demikian, ayat-ayat sebelumnya mengenali pekabaran tiga malaikat sebagai yang dilambangkan oleh Roh Kudus yang menginsafkan “dunia akan dosa, kebenaran, dan penghakiman.” Ketiga pekabaran itu adalah pekabaran amaran terakhir, maka petikan yang mengenali pekerjaan Roh Kudus ini merupakan suatu kesaksian yang penting, karena menegaskan bahwa pekabaran itu dipahami secara bertahap, dan hanya dipahami oleh mereka yang memiliki minyak Roh Kudus. Yohanes, dalam kitab Wahyu, melambangkan kebenaran itu sendiri ketika ia menyatakan bahawa dirinya ialah seorang Advent Hari Ketujuh yang beribadah pada hari Sabat pada akhir zaman.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Aku berada di dalam Roh pada hari Tuhan, lalu aku mendengar di belakangku suatu suara yang nyaring, bagaikan bunyi sangkakala. Wahyu 1:10.
Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.
Waadventista wa Sabato ya Saba katika mwisho wa ulimwengu watakaoelewa ujumbe uliofunuliwa katika Ufunuo watafanya hivyo kwa sababu wako “katika Roho.” Katika muktadha wa mfano ambao tumeambiwa “unaonyesha uzoefu wa watu wa Waadventista,” Yohana ni bikira mwenye hekima, kwa maana ana mafuta ya Roho. Yeye anawakilisha mabikira wenye hekima katika mwisho wa ulimwengu, wanaosikia sauti kuu “nyuma” yao. “Sauti kutoka nyuma” yake ni Alfa na Omega kama anavyotambulishwa katika aya inayofuata mara moja, nayo sauti hiyo humjulisha arudi kwenye njia za kale na aende ndani yake.
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. Jeremiah 6:16.
Demikianlah firman Tuhan, Berdirilah di jalan-jalan, dan lihatlah, dan tanyakanlah tentang jalan-jalan yang dahulu kala, di manakah jalan yang baik, dan berjalanlah di situ, maka kamu akan mendapat ketenteraman bagi jiwamu. Tetapi mereka berkata, Kami tidak mau berjalan di situ. Yeremia 6:16.
The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.
“ᱟᱨᱟᱢ” ᱡᱮᱛᱟᱜ ᱡᱮᱨᱮᱢᱤᱭᱟ ᱩᱫᱩᱜᱼᱟ, ᱚᱱᱟ ᱫᱚ ᱢᱚᱦᱟᱱ ᱛᱤᱥ ᱨᱮ ᱯᱟᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱨᱮᱱᱟᱜ ᱟᱡᱤᱨ ᱡᱷᱟᱨᱱᱟ ᱢᱮᱱᱟᱜᱼᱟ। ᱤᱱᱤᱡ ᱫᱷᱟᱨᱟ ᱨᱮ ᱡᱮᱨᱮᱢᱤᱭᱟ ᱚᱱᱟ ᱢᱩᱨᱩᱠ ᱠᱟᱹᱱᱭᱟᱹᱠᱩ ᱨᱮᱱᱟᱜ ᱫᱚᱥᱟᱨ ᱩᱫᱟᱦᱟᱨᱚᱱ ᱮᱢᱼᱟᱭ, ᱡᱮᱠᱟᱱ ᱟᱫᱽᱵᱷᱮᱱᱴᱤᱡᱢ ᱨᱮᱱᱟᱜ ᱵᱩᱱᱤᱭᱟᱫ ᱠᱚ (ᱢᱟᱨᱟᱝ ᱦᱚᱨᱟᱠᱚ) ᱨᱮ ᱨᱩᱟᱹᱲ ᱦᱚᱪᱚ ᱛᱮ ᱟᱹᱰᱤ ᱥᱟᱨᱦᱟᱣ ᱞᱮᱱᱟ, ᱟᱨ ᱚᱱᱟ ᱦᱚᱨᱟ ᱨᱮ ᱢᱟᱜᱮ ᱠᱚ ᱵᱟᱝ ᱪᱟᱞᱟᱜᱼᱟ។
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
ခင်ဗျားတို့အပေါ်၌လည်း စောင့်ကြည့်သူများကို ငါခန့်ထား၍၊ တံပိုးသံကို နားထောင်ကြလော့ဟု ဆို၏။ သို့ရာတွင် သူတို့က၊ ငါတို့ မနားထောင်ကြဟု ဆိုကြ၏။ ယေရမိ 6:17
When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.
Ha John a utloa lentsoe ka mor’a hae le mo lebisang litseleng tsa khale kapa metheong ea Adventisme, lentsoe leo a le utloang le joaloka terompeta. Lentsoe leo le fetisoa ka “balebeli” bao Molimo a ba behileng holim’a Adventisme. Ntate Miller e ne e le molebeli ea ileng a letsa terompeta ea temoso qalong ea Adventisme nakong ea phatlalatso ea lengeloi la pele le neng le tsebisa ho buloa ha kahlolo. Empa ka ho khetheha Johanne o emela ba phatlalatsang molaetsa oa lengeloi la boraro o tsebisang ho koaloa ha kahlolo. O emela ba khutlelang metheong eo Molimo a e thehileng ka mosebetsi oa Miller.
We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”
Nisi tsie u ka pyni bunsien lyngba ki snem, (bad lah ban shem ia kane ha ki Miej u Habakkuk), ba ka khubor jong u angel uba nyngkong “sheptieng ia U Blei” ka long ban pynrem ia ka pop, bad ba ka khubor jong u angel uba ar ka dei hangta ba la pynpaw ia ka hok, bad uba lai u ithuh ia ka jingbishar. Kine ki dei ki lai tylli ki jingjam jong ki lai angel bad ruh ki lai tylli ki jingjam jong ka kam jong U Mynsiem Bakhuid. Kitei ki lai tylli ki jingjam la mihkhmat ruh da ki lai tylli ki dak Hebrew kiba thaw ia ka kyntien Hebrew kaba la pynkylla kum ka “jingshisha.” Ha ka dkhot na Ioannis khat hynriew, U Jisu u kren shaphang ka kam jong U Mynsiem Bakhuid ha ka jingialam ia ki briew jong U Blei sha “ka jingshisha baroh,” katba U dang pyni ruh ha ki ia “kiei kiei kiba dang wan.” Hynrei U Jisu u ong ba U don “shibun kiei kiei ban ong ha phi, hynrei phim pat lah ban kit mynta.”
I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.
Saya berharap anda telah memahami sebahagian daripada makna penting perkataan Ibrani yang diterjemahkan sebagai “kebenaran.” Kerana kita baru sahaja mula menerapkan simbol itu dalam kajian kita. Dalam tiga ayat pertama Wahyu satu, proses komunikasi antara Tuhan dan manusia dikenal pasti. Ia dikenal pasti bahkan sebelum Wahyu mengenal pasti sifat tiga serangkai Keallahan. Ia mendapat saksi yang kedua dalam ayat-ayat terakhir Wahyu, dan dengan berbuat demikian, berdasarkan penerapan “baris demi baris” ia menghasilkan lebih banyak terang.
Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.
Jadi apabila kita menambahkan Kejadian 1:1–2:3, kita mendapati satu saksi yang ketiga dan satu lagi garis kenabian untuk diletakkan di atas dua garis yang terdahulu pada permulaan dan pengakhiran Wahyu.
Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.
ពេលនោះយើងបន្ថែមព្រះសន្យាចុងក្រោយនៅក្នុងព្រះគម្ពីរសញ្ញាចាស់ ដែលកំណត់អត្តសញ្ញាណអេលីយ៉ាដែលនឹងមក ហើយយើងមានបន្ទាត់ទំនាយបួន។
Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.
Nipo tunaongeza sura ya kwanza ya Agano Jipya, na tunapata mistari mitano ya kuikusanya pamoja ili kupata ujumbe wa mwisho kabisa unaopatikana katika Biblia tunapotumia kanuni ya Alfa na Omega kwa mistari yote. Ikiwa tungeikamilisha mistari hiyo mitano ambayo tayari tumeitambua, kwa kutumia kanuni hiyo kwa jumla katika mistari hiyo mitano, basi tunapaswa kutarajia kuona mwisho wa Mathayo na mwisho wa Yohana vikishuhudia habari ileile ambayo mistari yote mitano ya kinabii ya “kwanza na mwisho” tunayoizingatia inashuhudia.
The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.
Mesej yang sedang dibuka meterainya telah ditegakkan dalam kitab Wahyu, maka kitab itu menjadi titik rujukan bagi garis-garis yang lain, selaras dengan Sister White yang memberitahu kita bahawa “semua kitab dalam Alkitab bertemu dan berakhir dalam Wahyu.” Mesej dalam tiga ayat pertama kitab Wahyu mengenal pasti proses yang Allah gunakan untuk menyampaikan firman-Nya kepada Yohanes supaya dituliskan dan dihantar kepada jemaat-jemaat. Kitab pertama dalam Perjanjian Baru, sebagaimana telah diperhatikan, mengemukakan salasilah Yesus Kristus dan ia bermula dengan satu perkara yang sangat sarat makna.
The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.
Buku ya moloko wa Jesu Kreste, morwa Dafita, morwa Aborahama. Mathaio 1:1.
Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?
Yesus menamatkan interaksi langsung-Nya dengan orang-orang Yahudi yang suka berbantah-bantahan itu dengan membungkam mereka melalui pokok bahasan “anak Daud,” suatu pokok bahasan yang hanya dapat dipahami oleh orang-orang Yahudi apabila mereka memahami prinsip alkitabiah tentang permulaan dan pengakhiran. Mereka tidak memahaminya, dan kebanyakan orang Advent pun tidak. Siapa pun yang ingin membantah prinsip bahwa sejarah berulang sedang menunjukkan bahwa mereka tidak memahami bahwa Israel purba melambangkan Israel modern, dan keengganan mereka untuk mempercayai prinsip itu adalah keengganan yang sama persis seperti keengganan pada akhir sejarah Israel purba untuk memahami prinsip yang sama. Yesus menyatakan prinsip itu dalam teka-teki terakhir-Nya kepada orang-orang Yahudi dengan mengarahkan mereka kepada teka-teki tentang bagaimana Tuhan Daud juga dapat menjadi anak Daud?
John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.
Yohane kgaolo ya pele, e bontšha gore mathomong Lentšu le be le na le Modimo, gomme Lentšu ke Modimo, e bile Lentšu le hlotše dilo tšohle. Se, ge e le gabotse, se dumelelana le methaladi e mengwe yeo re bolelago ka yona. Gomme ge re ka ela hloko mantšu a mafelelo ka Ebangeding ya Yohane, re bona Petro, ka morago ga go kwa Jesu a hlalosa kamoo a bego a tla hwa ka gona, a botšiša Jesu gore go be go tla direga eng ka moapostola Yohane.
Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.
Petrus memandang dia lalu berkata kepada Yesus, “Tuhan, bagaimana pula dengan orang ini?” Yesus berkata kepadanya, “Jika Aku menghendaki supaya ia tetap hidup sampai Aku datang, apakah urusanmu dengan itu? Ikutlah Aku.” Maka tersebarlah perkataan itu di antara saudara-saudara, bahawa murid itu tidak akan mati. Namun Yesus tidak berkata kepadanya bahawa ia tidak akan mati, melainkan, “Jika Aku menghendaki supaya ia tetap hidup sampai Aku datang, apakah urusanmu dengan itu?” Dialah murid yang memberi kesaksian tentang semuanya ini dan yang telah menuliskan semuanya ini; dan kita tahu bahawa kesaksiannya itu benar. Masih ada banyak perkara lain juga yang dilakukan oleh Yesus, yang jika dituliskan satu demi satu, aku berpendapat bahawa dunia ini sendiri pun tidak akan dapat memuatkan kitab-kitab yang akan dituliskan itu. Amin. Yohanes 21:21–25.
Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.
Peter ingin mengetahui bagaimana Yohanes akan mati, atau bahkan apakah Yohanes akan mati. Jawapannya diulangi dua kali dalam petikan itu apabila Yesus menyatakannya dan kemudian Yohanes mengulanginya, “Jika Aku menghendaki dia [Yohanes] tetap tinggal sampai Aku datang, apakah itu bagimu?” Yohanes memang hidup sampai Kedatangan Yesus yang Kedua.
You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.
ꞌNáh anį́į́h dóó nílį́įgo “tʼáá hwóʼ ají tʼéego bee haneʼ” nisin nídoolzinígo biniiyé; dóó ałtsé haneʼígíí nááná ályaałgo, nihookááʼjįʼ áádóó bikáaʼgi doo bikáaʼgo da, íiyisí yáhootʼéego. Nihookááʼ biniiyéígíí áko John hólǫ́ yáhootʼéego, Revelation biyiʼ yáʼátʼééhígíí bikʼeʼeshchį́į́dgo. John gospel biyiʼ akéídi naaltsoosígíí, áádóó átʼéego haneʼ ałtsé dóó nihookááʼjįʼ hólǫ́ǫgo kʼad hózhǫ́ǫgo, áko John haneʼ biyiʼ łahgo yikááʼadahwiilwoʼígíí, Second Coming nitisgo bee hodooniłígíí biyiʼ, áádóó nihiká adáhodíílnihígíí, tʼáá ajiłiiʼígíí final warning message yádaatʼééhígíí biyiʼ adáhodíílnihgo, éí messageígíí churches deeskʼą́ą́d.
“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.
“Ndzi ku nga masiku ya Vakreste va le ku sunguleni, Kreste u tile ra vumbirhi. Ku vuya kakwe ko sungula a ku ri eBetlehema, loko A tile tanihi ricece. Ku vuya kakwe ka vumbirhi a ku ri eXihlengeni xa Patmosi, loko A tikombisile hi ku vangama eka Yohane Mukombuluxi, loyi ‘a weke emilengeni Yakwe onge u file’ loko a N'wi vona. Kambe Kreste u n'wi tiyisile leswaku a kota ku tiyisela ku N'wi vona, kutani endzhaku a n'wi nyika rungula leri a faneleke ku ri tsalela tikereke ta Asia, lava mavito ya tona ma hlamuselaka swihlawulekisi swa kereke yin'wana ni yin'wana.”
“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.
“তাঁর দাস ভাববাদীর কাছে খ্রিষ্ট যে আলো প্রকাশ করেছিলেন, তা আমাদের জন্য। তাঁর প্রকাশিত বাক্যে তিন দূতের বার্তা প্রদান করা হয়েছে, এবং সেই দূতের একটি বর্ণনাও দেওয়া হয়েছে, যে মহাশক্তি সহকারে স্বর্গ থেকে অবতীর্ণ হয়ে নিজের মহিমায় পৃথিবীকে আলোকিত করবে। এতে শেষ সময়ে যে দুষ্টতা বিদ্যমান থাকবে, তার বিরুদ্ধে, এবং পশুর ছাপের বিরুদ্ধে সতর্কবাণী রয়েছে। আমাদের কেবল এই বার্তা পড়ে বুঝলেই চলবে না, বরং কোনো অনিশ্চিত ধ্বনি নয়, এমন স্পষ্ট স্বরে তা জগতের কাছে ঘোষণা করতে হবে। যোহনের কাছে প্রকাশিত এই বিষয়গুলি উপস্থাপন করার মাধ্যমে আমরা জনগণকে আলোড়িত করতে সক্ষম হব।” Manuscript Releases, খণ্ড ১৯, ৪১।
The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?
तोंग्टा यूहानजों सुसमाचारनि जोबोदां रेबेलेशोननि सिगांथाम थाम श्लोकाव संजोग होनाय प्रोससखौ थि खालामो, बेनिखायनो यूहानखौ बारनाय फिन फैनायनि जुगाव भावबादियै जायगानि मावनायजों। बेनिखायनो, जिशुनि गिबि “बारनाय फिन फैनाय” (पात्मोस) खौ बेनि जोबोर “बारनाय फिन फैनाय”नि बिथांखौ दिन्थिनो सान्दों। बेयो जोंनि गोरोंथियै गैयै लाइनफोरजों गोजोनै गोथोजायो, मानोना बेयो यूहानखौ हाग्रानि जोबोदां, पात्मोसाव, जाहाथे बेयो जिशु ख्रिस्टनि रेबेलेशोनखौ मोननो थाखाय, बिथां खालामो। माथियुनि बिजाबनि जोबोदांखौनो मा बुङो?
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.
Lalu kesebelas murid itu pergi ke Galilea, ke sebuah gunung yang telah ditunjukkan Yesus kepada mereka. Dan ketika mereka melihat Dia, mereka menyembah-Nya; tetapi beberapa orang ragu-ragu. Maka Yesus datang dan berbicara kepada mereka, kata-Nya: Segala kuasa telah diberikan kepada-Ku di sorga dan di bumi. Karena itu pergilah, jadikanlah semua bangsa murid-Ku, dan baptislah mereka dalam nama Bapa, dan Anak, dan Roh Kudus: dan ajarlah mereka melakukan segala sesuatu yang telah Kuperintahkan kepadamu: dan lihatlah, Aku menyertai kamu senantiasa, sampai kepada akhir zaman. Amin. Matius 28:16–20.
In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.
Dalam petikan itu segala kuasa diberikan kepada Yesus, dan ini tentunya ialah kuasa penciptaan-Nya. Kemudian Dia memberikan perintah untuk membaptis dalam nama Bapa, Anak, dan juga Roh Kudus yang bergerak di atas air dalam Kejadian satu, serta tujuh Roh yang ada di hadapan takhta Allah. Petikan ini menunjukkan bahawa orang Kristian hendaklah mengakui tiga peribadi dalam trio syurgawi itu sebagai tiga entiti yang berbeza. Penutup kitab Matius menambahkan keterangan ini sebagaimana keenam-enam yang lain.
“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.
“Kristus telah menjadikan baptisan sebagai tanda masuk ke dalam kerajaan rohani-Nya. Ia telah menetapkan hal ini sebagai suatu syarat yang tegas yang harus dipenuhi oleh semua orang yang ingin diakui berada di bawah otoritas Bapa, Anak, dan Roh Kudus. Sebelum manusia dapat memperoleh tempat dalam gereja, sebelum melintasi ambang kerajaan rohani Allah, ia harus menerima meterai nama ilahi, ‘TUHAN keadilan kita.’ Yeremia 23:6.
“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.
“Baptisme ialah suatu penyangkalan terhadap dunia yang amat khusyuk. Mereka yang dibaptiskan dalam nama tiga serangkai Bapa, Anak, dan Roh Kudus, pada saat permulaan kehidupan Kristian mereka, menyatakan secara terbuka bahawa mereka telah meninggalkan pelayanan kepada Iblis, dan telah menjadi anggota keluarga diraja, anak-anak Raja syurgawi. Mereka telah menuruti perintah, ‘Keluarlah dari antara mereka, dan asingkanlah dirimu, … dan janganlah menjamah benda yang najis.’ Dan kepada mereka digenapi janji ini, ‘Aku akan menerima kamu, dan Aku akan menjadi Bapa bagimu, dan kamu akan menjadi anak-anak lelaki dan anak-anak perempuan-Ku, firman Tuhan Yang Mahakuasa.’ 2 Korintus 6:17, 18.”
“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.
“Apabila orang Kristian menyerahkan diri kepada upacara pembaptisan yang khusyuk, Dia mencatat nazar yang mereka buat untuk setia kepada-Nya. Nazar ini ialah sumpah taat setia mereka. Mereka dibaptiskan dalam nama Bapa dan Anak dan Roh Kudus. Dengan demikian mereka dipersatukan dengan tiga kuasa besar syurga. Mereka berjanji untuk meninggalkan dunia dan memelihara hukum-hukum kerajaan Allah. Mulai saat itu mereka harus hidup dalam pembaharuan hidup. Mereka tidak lagi harus mengikuti tradisi manusia. Mereka tidak lagi harus menuruti cara-cara yang tidak jujur. Mereka harus mematuhi ketetapan-ketetapan kerajaan syurga. Mereka harus mencari kehormatan Allah. Jika mereka setia kepada nazar mereka, mereka akan dikurniai rahmat dan kuasa yang akan memampukan mereka untuk menggenapkan seluruh kebenaran. ‘Tetapi semua orang yang menerima-Nya diberi-Nya kuasa supaya menjadi anak-anak Allah, yaitu mereka yang percaya dalam nama-Nya.’” Evangelism, 307.
Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.
Yesu u bontsha bokhutlo ka tshimologo mo Lefokong la Gagwe, gonne Ke ene Lefoko, mme Ke ene Alfa le Omega.
Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?
Bɛ fa saa nsensanee nson yi bom no si nkitahodi a ɛda Onyankopɔn ne onipa ntam no ho mfonini a ɛyɛ pɛpɛɛpɛ na emu dɔ kɛse, a nokwasɛm afoforo pii a ɛho hia yiye na ɛsõ nso, a “nsensanee” adansefo afoforo no de asi hɔ na wɔde agyina pintinn. Nkɔmhyɛ mu “nsensanee” nson a egyina hɔ ma Alfa ne Omega. Na Malaki nhoma no deɛ ɛ?
Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.
Buku Maleakhi ialah teguran yang tajam terhadap para imam yang tidak setia dalam Adventisme. Buku ini dibuka dengan pengenalpastian dua golongan penyembah dalam Adventisme pada akhir zaman.
The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.
Sang bebeg-at ti sao ni Jehova maipapan iti Israel babaen kenni Malakias. Inayatkayo, kuna ni Jehova. Ngem kunayo, Ania ti pangipakitam a nangayatka kadakami? Saan kadi a kabsat ni Esau ken Jacob? kuna ni Jehova: nupay kasta, inayatko ni Jacob. Malakias 1:1, 2.
Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.
Malaki lebih lanjut memberitahukan kita bahawa dua golongan penyembah pada akhir dunia ialah dua golongan imam.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
“‘Me i nao, yupela pris, dispela lo em bilong yupela. Sapos yupela no harim, na sapos yupela no putim long bel bilong yupela long givim glori long nem bilong mi,’ Bikpela bilong ol ami i tok, ‘bai mi salim wanpela tok nogut i kam antap long yupela, na bai mi tok nogut long ol blesing bilong yupela; yes, mi pinis long tok nogut long ol pinis, long wanem, yupela no putim dispela long bel bilong yupela.’” Malakai 2:1, 2.
The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”
Permulaan kitab Maleakhi melambangkan pekabaran Laodikia dan Filadelfia melalui dua golongan imam. Para imam diperintahkan untuk “mendengar.” Yohanes melambangkan para imam yang sungguh mendengar, dan seorang imam melambangkan umat pilihan perjanjian Allah. Mereka telah berada di bawah kutuk dan akan dikutuk lagi jika mereka tidak “mendengar” dan jika mereka tidak atau tidak mau “menaruhnya di dalam hati.”
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Kamu juga, sebagai batu-batu yang hidup, sedang dibangunkan menjadi suatu rumah rohani, suatu imamat yang kudus, untuk mempersembahkan korban-korban rohani, yang berkenan kepada Tuhan oleh Yesus Kristus. Sebab itu ada termaktub dalam Kitab Suci: Lihatlah, Aku meletakkan di Sion sebuah batu penjuru yang utama, yang terpilih, yang berharga; dan barangsiapa percaya kepada-Nya tidak akan dipermalukan. Karena itu bagi kamu yang percaya, Ia berharga; tetapi bagi mereka yang tidak taat, batu yang dibuang oleh tukang-tukang bangunan, batu itu juga telah dijadikan kepala penjuru, dan suatu batu sandungan, dan suatu gunung batu yang menjadi batu sentuhan, yaitu bagi mereka yang tersandung pada firman, karena mereka tidak taat; untuk itulah juga mereka telah ditetapkan. Tetapi kamulah keturunan yang terpilih, imamat yang rajani, bangsa yang kudus, umat milik Tuhan sendiri; supaya kamu memberitakan perbuatan-perbuatan mulia dari Dia yang telah memanggil kamu keluar dari kegelapan kepada terang-Nya yang ajaib; kamu yang dahulu bukan suatu umat, tetapi sekarang adalah umat Tuhan; yang dahulu tidak beroleh belas kasihan, tetapi sekarang telah beroleh belas kasihan. 1 Petrus 2:5–10.
The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.
Baperiste-ra ne nkurɔfo a Onyankopɔn apaw wɔn, na wɔsɔ wɔn hwɛ denam “ntwea aboɔ” a ɛwɔ asɔredan no fapem no so. Ntwea aboɔ no ne nea wɔde hyehyɛ fapem aboɔ a aka nyinaa pɛpɛɛpɛ no, na ɛno nso ne aboɔ a ɛsoa asɔredan no nyinaa mu duru. Miller ntwea aboɔ no ne Lewifo nhoma aduonu nsia no mu “mmere ason” no. Ntwea aboɔ no anaa aboɔ a adansifo no poo no no yɛ asɔredan no si ho abakɔsɛm ankasa, na wɔaka ho asɛm pɔtee wɔ Nkɔmhyɛ Honhom no nwoma mu. Asɛm baako a ɛfa aboɔ a edi kan a wɔpoo no ho ne sɛ, bere a wɔpoo no akyi no, wɔde too nkyɛn, na efi saa bere no rekɔ no, na asɔredan no adansifo no taa hintiw ntwea aboɔ no so, a na wɔde ato nkyɛn wɔ wɔn adwumayɛbea hɔ no. Ɛyɛ hintidua aboɔ.
In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.
Dalam Maleakhi, Allah memberitahukan kepada para imam fasik, yang juga dikenal sebagai gadis-gadis Laodikia yang bodoh, bahwa Ia akan dan memang sudah “mengutuk” mereka. Ia mengutuk mereka karena mereka tidak mau “mendengar” dan “menaruh” pekabaran Elia ke dalam hati mereka. Pekabaran Elia membalikkan hati bapa-bapa kepada anak-anak dan hati anak-anak kepada bapa-bapa. Pembalikan hati mereka melambangkan mendengar pekabaran Elia tentang bapa-bapa dan anak-anak, yang merupakan prinsip yang pertama dan yang terakhir. Mendengar pekabaran tentang yang pertama dan yang terakhir saja tidaklah cukup; pekabaran itu harus diletakkan ke atas hati. Menerima pekabaran Elia berarti menaruhnya ke dalam hatimu. Jika seorang imam tidak mau mendengar prinsip itu, ia akan dikutuk.
They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.
Ba ile ba itlisetsa thohako ka bobona ha ka 1863 ba qala mokgwa wa ho gana nnete ya pele haholo ya motheo eo Miller a ileng a e sibolla, mme haesale ho tloha ka nako eo ba sa etse letho haese ho tswela pele ka ho gana hoo ho fihlela letsatsing lena. Empa leha thohako e ntseng e eketseha e qalile ka 1863, (hobane ba se ba rohakilwe), thohako eo e buuwang ka nako e tlang e etsahala ha ba hlatsuwa molomong wa Morena nakong ya molao wa Sontaha. Qalo ya Malakia e bontsha qetello, hobane qetello e emela temoso ya ho qetela e newang baprista ba bohlale le ba maoatla. Ba bohlale le ba maoatla ho Malakia ba emelwa e le Esau le Jakobo. Ngwanabo moholo o emela selekane ka tokelo ya bohwa ba matsibolo ka baka la ho ba letsibolo, a bapiswa le ngwanabo e monyenyane. E moholo e le wa pele, mme e monyenyane e le wa ho qetela.
In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.
Dalam Maleakhi, baik Esau mahupun Yakub ialah Adventist Laodikia, tetapi yang terakhir akhirnya mendengar “suara” Tuhan, bertaubat, dan namanya diubah menjadi Israel. Yang tua, yang sulung, tidak mendengar. Yakub mendengar suara Tuhan pada malam dia bermimpi dan melihat malaikat-malaikat naik turun di atas tangga itu, yang melambangkan Kristus. Yakub melambangkan Adventist Laodikia pada akhir dunia yang ditobatkan daripada orang-orang Laodikia menjadi orang-orang Filadelfia apabila mereka mengalami tiga ayat pertama Wahyu satu, sebagaimana digambarkan oleh Yohanes dan mimpi Yakub tentang tangga dengan malaikat-malaikat yang naik dan turun. Pengalaman itu menandai permulaan pertobatan Yakub menjadi Israel, seorang Filadelfia. Pengakhiran kisah pertobatan Yakub ialah apabila dia bergumul dengan Kristus di Pniel. Oleh itu, kisah hak kesulungan Yakub bermula dalam tiga ayat pertama Wahyu fasal satu apabila pembukaan meterai berita amaran terakhir sedang berlangsung, dan berakhir pada waktu tujuh malapetaka terakhir, pada masa kesusahan.
All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.
ឈុតទាំងបួននៃការចាប់ផ្តើម និងការបញ្ចប់ «បន្ទាត់លើបន្ទាត់» សុទ្ធសឹងតែធ្វើបន្ទាល់អំពីសារនៃវិវរណៈរបស់ព្រះយេស៊ូវគ្រីស្ទ។ សំណួរគឺថា ពួកសង្ឃល្ងង់ខ្លៅនឹងស្តាប់ ឬមិនស្តាប់។
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Честит е оној што чита, и оние што ги слушаат зборовите на ова пророштво и го пазат она што е напишано во него; зашто времето е близу. Откровение 1:3.
The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.
Bapriste ba bohlale ba ba utlwang se Mowa o se bolelang diphuthegong ba utlwa molaetsa wa ga Elija. Miller e ne e le Elija, mme bangwe ba ne ba utlwa, fa ba bangwe ba ne ba gana.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Dihlakani di ile tša gogwa gore di amogele therešo ye e rerilwego ke William Miller, gomme bahlanka ba Modimo ba tsošwa ka moya le maatla a Eliya gore ba goeletše molaetša. Bjalo ka Johane, yo e lego moetapele wa Jesu, bao ba bego ba bolela molaetša wo wa bohlokwa ba ile ba ikwa ba gapeletšega go bea selepe modung wa mohlare, le go bitša batho gore ba tšweletše dienywa tše di swanetšego tshokologo. Bohlatse bja bona bo be bo loketše go tsoša le go ama dikereke ka maatla, le go bonagatša semelo sa tšona sa nnete. Gomme ge temošo ye bohlokwa ya gore ba tšhabe bogale bjo bo tlago e goeletšwa, ba bantši bao ba bego ba kopane le dikereke ba amogetše molaetša wa phodišo; ba bone go kgeloga ga bona, gomme ka megokgo e bohloko ya tshokologo le ka tlalelo e tseneletšego ya moya, ba ikokobeditše pele ga Modimo. Gomme ge Moya wa Modimo o dutše godimo ga bona, ba thušitše go goeletša sello se, ‘Boifang Modimo, le mo fe letago; gobane iri ya kahlolo ya gagwe e tlile.’” Early Writings, 233.
Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.
Miller i simbolem olgeta Elijah na John Baptais, long wanem, John Baptais i redim rot bilong namba wan kam bilong Krais, na Miller i redim rot bilong Krais i kam long Most Holy Place bilong hevenli sanktueri long Oktoba 22, 1844. Malakai i tok stret long wok bilong John na Miller.
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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.
“Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan, yang kamu cari, akan dengan tiba-tiba datang ke bait-Nya, yakni utusan perjanjian, yang kamu sukai: lihatlah, Ia akan datang, firman Tuhan semesta alam. Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang dapat tetap berdiri pada waktu Ia menampakkan diri? sebab Ia seperti api pemurni dan seperti sabun tukang penatu: Dan Ia akan duduk seperti pemurni dan pentahir perak: dan Ia akan mentahirkan bani Lewi, dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan Tuhan, seperti pada zaman dahulu, dan seperti pada tahun-tahun yang lampau. Dan Aku akan datang mendekat kepadamu untuk penghakiman; dan Aku akan menjadi saksi yang segera terhadap para ahli sihir, dan terhadap para pezina, dan terhadap para pemberi sumpah palsu, dan terhadap mereka yang menindas buruh dalam upahnya, janda, dan anak yatim, dan yang menghalangi orang asing dari haknya, dan tidak takut akan Aku, firman Tuhan semesta alam. Sebab Akulah Tuhan, Aku tidak berubah; oleh sebab itu kamu, hai bani Yakub, tidak dibinasakan.” Maleakhi 3:1–6.
As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.
យ៉ាងដែលគាត់ជា «អ្នកយាម» សម្រាប់ប្រវត្តិសាស្ត្ររបស់គាត់ កិច្ចការរបស់ Miller បានតំណាងឲ្យការលើកមូលដ្ឋាននៃព្រះវិហារ។ កិច្ចការរបស់គាត់នៅដើមដំបូង ត្រូវតែបង្ហាញអំពីកិច្ចការមួយដែលតំណាងឲ្យការបញ្ចប់ព្រះវិហារ។ កិច្ចការចុងក្រោយនោះ តម្រូវឲ្យមានអ្នកយាមម្នាក់ទៀត ដើម្បីផ្លុំត្រែឲ្យមានសំឡេងច្បាស់លាស់។ Miller និងសាររបស់ទេវតាទីមួយ បានប្រកាសអំពីការបើកនៃការជំនុំជម្រះ ហើយអ្នកយាមដែល Miller ជាគំរូសម្គាល់នៅចុងបញ្ចប់នៃ Adventism នឹងប្រកាសអំពីការបិទនៃការជំនុំជម្រះ។
In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.
Dalam Maleakhi, Tuhan berjanji akan mendatangkan penghakiman “terhadap para tukang sihir, terhadap para pezina, terhadap orang-orang yang bersumpah dusta, terhadap mereka yang menindas orang upahan dalam upahnya, janda, dan anak yatim, serta yang memalingkan orang asing dari haknya, dan tidak takut akan Aku.” Mereka yang sedang dikenali di sini ialah mereka yang “tidak takut” akan “TUHAN semesta alam.” William Miller ialah utusan malaikat pertama yang menyerukan agar manusia “takut akan Allah.” Menolak dasar-dasar itu berarti menolak takut akan Allah.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.
Sabab, tengoklah, hari itu datang, yang akan menyala seperti sebuah relau; dan semua orang yang sombong, ya, dan semua yang berbuat jahat, akan menjadi jerami kering; dan hari yang datang itu akan membakar mereka habis, firman Tuhan semesta alam, sehingga tidak akan ditinggalkan bagi mereka baik akar mahupun cabang. Tetapi kepada kamu yang takut akan nama-Ku, Matahari kebenaran akan terbit dengan kesembuhan pada sayap-Nya; dan kamu akan keluar serta bertumbuh seperti anak lembu yang dilepaskan dari kandang. Dan kamu akan menginjak-injak orang fasik; kerana mereka akan menjadi abu di bawah tapak kakimu pada hari Aku melakukan hal ini, firman Tuhan semesta alam. Ingatlah akan hukum Musa, hamba-Ku, yang telah Kuperintahkan kepadanya di Horeb untuk seluruh Israel, dengan segala ketetapan dan penghakiman. Tengoklah, Aku akan mengutus kepadamu Elia nabi sebelum datangnya hari Tuhan yang besar dan dahsyat itu; dan ia akan membalikkan hati bapa-bapa kepada anak-anak, dan hati anak-anak kepada bapa-bapa mereka, supaya jangan Aku datang lalu memukul bumi dengan suatu kutuk. Maleakhi 4:1–6.
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The beginning of the Bible (Genesis) and the end of the Bible (Revelation).
Permulaan Alkitab (Kejadian) dan akhir Alkitab (Wahyu).
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The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).
Tshimango tsha Mulanga wa Kale (Genesi) na magumo a Mulanga wa Kale (Malaki).
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The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).
Permulaan Perjanjian Baru (Matius) dan penghujung Perjanjian Baru (sekali lagi Wahyu).
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The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).
Permulaan kesaksian Yohanes (Injil Yohanes) dan akhir kesaksian Yohanes (sekali lagi Wahyu).
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The beginning of Malachi and the end of Malachi.
Tshimango ya Maleaxi na bofelo jwa Maleaxi.
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The beginning of Matthew’s gospel and the end of Matthew’s gospel.
Pematang Injil Matius dan penutup Injil Matius.
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The beginning of John’s gospel and the end of John’s gospel.
Ia'ikwaafi ama Jesus ikwukwo onweya John ne ikwụcha ikwukwo onweya John.
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The beginning of the four gospels and the end of the four gospels.
Permulaan keempat-empat Injil dan pengakhiran keempat-empat Injil.
When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?
Apabila kita menyingkirkan permulaan atau pengakhiran nubuat yang dirujuk lebih daripada sekali, maka hasilnya ialah lapan garis nubuat yang hendak dihimpunkan dan diletakkan pada tiga ayat pertama Wahyu. Bagaimana pula dengan pengakhiran Kejadian?
Genesis chapter fifty ends with the death of Joseph.
Kitab Kejadian pasal lima puluh berakhir dengan kematian Yusuf.
So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.
Maka Yusuf pun mati pada umur seratus sepuluh tahun; lalu mereka membalsamkannya, dan ia diletakkan di dalam sebuah peti mati di Mesir. Kejadian 50:26.
Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.
Bab empat puluh lapan mengenal pasti kematian Yakub. Kematian Yakub yang disebut terlebih dahulu dalam bab empat puluh lapan, yang membawa kepada kematian Yusuf dalam ayat-ayat penutup bab lima puluh, meletakkan meterai Alfa dan Omega atas tiga bab terakhir Kitab Kejadian sebagai penutup kitab Kejadian.
Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.
Naꞌin kúu yéetel máanal kaxtáambal baꞌax ku tsꞌíibtaꞌal u puksiꞌikꞌal kꞌáat chiꞌibal Israel tu kaꞌab Egipto. Tu káajal, u baakꞌ Jacob ku pꞌáatal suuk beyoꞌ táan in bin a mukꞌtaꞌal yéetel u yumtsiloꞌob; ka tu jóokꞌol Moisés tiꞌ Egipto, letiꞌeꞌ ku taasik u baakꞌ José utiꞌal u mukꞌtaꞌal tu yóokꞌol u kúuchil u muknal u yumtsiloꞌob.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.
Lalu Musa membawa tulang-tulang Yusuf bersama-sama dengannya, karena Yusuf telah dengan sungguh-sungguh menyuruh bani Israel bersumpah, katanya: “Allah pasti akan melawat kamu; maka kamu harus membawa naik tulang-tulangku dari sini bersama kamu.” Keluaran 13:19.
The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.
Penutup Kitab Kejadian ialah tiga pasal yang terakhir. Dalam pasal empat puluh lapan, Yakub (Israel) mengucapkan berkat ke atas kedua belas orang anaknya yang dikenal pasti secara langsung sebagai nubuat tentang apa yang akan berlaku kepada kedua belas suku itu pada “hari-hari terakhir” penghakiman penyiasatan.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.
Mbe Yakobo abile bana ba gagwe, a re: “Phuthegang mmogo, gore ke lo bolelele tse di tla lo diragalelang mo metlheng ya bofelo. Phuthegang mmogo, mme lo utlwe, lona bana ba ga Yakobo; lo reetse Iseraele rraalona.” Genesi 49:1, 2.
In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.
Dalam “hari-hari terakhir” penghakiman penyiasatan, Tuhan berjanji akan mengumpulkan kedua belas anak laki-laki-Nya, yang dilambangkan sebagai seratus empat puluh empat ribu dalam kitab Wahyu. Merekalah yang Yohanes gambarkan dalam kitab Wahyu. Mereka dikumpulkan oleh suatu panggilan dari Yakub, suatu panggilan dari sejarah permulaan mereka yang kepada mereka diperintahkan untuk “mendengar” dan “menyimak”nya. Pada hari-hari terakhir, mereka yang ditipologikan oleh anak-anak Yakub “mendengar” suatu pekabaran dan “menyimak,” atau sebagaimana dikatakan Yohanes, “menuruti” segala sesuatu yang tertulis di dalamnya. Ini adalah panggilan dari bapa kepada anak-anak, inilah pekabaran Elia. Mereka yang dipanggil disebut “anak[-anak] Yakub,” dan juga harus “menyimak Israel,” bapa mereka.
Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.
Ésaü y Jacob en Malaquías representan a las vírgenes prudentes y necias. El llamamiento procede de su padre Jacob y de su padre Israel, identificando que, cuando se da el último llamado, todos son adventistas laodicenses y la elección es puesta en sus propias manos, si han de ser hijo de Jacob el engañador, o de Israel el vencedor. Lo que les permite hacer una elección es el poder creador que hay dentro del mensaje. Si el mensaje es leído, oído y guardado, entonces, mediante el mismo poder creador que trajo todas las cosas a la existencia, serán transformados en hijo de Israel. Rehusar oír es retener la experiencia de Jacob, el engañador.
The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.
Panggero ngipud ket Jacob, a isu met ti panggero ti mensahe a naipakita iti Revelation, ket maysa a napateg a simbolo a masapul a maawatan. Ti “pitó a daras” iti Leviticus bente-sais ket isurona nga awan ti panangipud no saan a nauna ti panangiwara-waragawag. Dagiti sangagasut ket uppat a pulo ket uppat a ribo ket dagidiay a naiwara-waragawag idi sakbay ti pannakaayab. Daytoy a kinapudno ket maulit-ulit a maipakakilala iti Biblia.
Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.
Dengarlah firman Tuhan, hai bangsa-bangsa, dan beritakanlah itu di pulau-pulau yang jauh, serta katakanlah, Dia yang telah menyerakkan Israel akan mengumpulkannya dan memeliharanya, seperti seorang gembala memelihara kawanan dombanya. Yeremia 31:10.
The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.
Selekane seo se mpshafatšwago le ba dikete tše lekgolo le masomenne-nne se akaretša tshepišo ya gore Modimo o tla ngwala molao wa gagwe dipelong tša rena. Eupša bao Morena a ba direlago tiro ye ya tlholo ba be ba šetše ba gašitšwe pele.
Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.
Mongwe Mawu a tshi dovha a ḓa kha nṋe, a ri, Ṅwana wa muthu, vhakomana vhau, ee, vhakomana vhau, vhanna vha lushaka lwau, na nnḓu yoṱhe ya Isiraele yoṱhe, ndi vhone vhane vhadzulapo vha Yerusalema vha amba navho vha ri, Ibvani kule na Muṋe washu: shango ili roṋe roṋe ro ṋewa uri riḽi dzhie sa vhune hashu. Ngauralo amba u ri, U ralo Murena Mudzimu: Naho ndo vha pandela kule vhukati ha dzitshaka, nahone naho ndo vha balanganya mashangoni, naho zwo ralo ndi ḓo vha fhethu hukhethwa huṱuku kha mashango he vha ḓo swika hone. Ngauralo amba u ri, U ralo Murena Mudzimu; Ndi ḓo ni kuvhanganya zwavhukuma kha vhathu, nda ni kuvhanganyela nnḓa ha mashango he na balanganiswa hone, nahone ndi ḓo ni ṋea shango ḽa Isiraele. Vha ḓo ya henengei, vha bvisa zwithu zwoṱhe zwi nengisaho zwaḽo na manyala oṱhe aḽo henefho. Nahone ndi ḓo vha ṋea mbilu nthihi, nda vhea muya muswa ngomu kha inwi; nahone mbilu ya tombo ndi ḓo i bvisa kha nyama yavho, nda vha ṋea mbilu ya nyama. Hesekiele 11:14–19.
More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.
Banyak lagi yang perlu dikatakan tentang pengumpulan seratus empat puluh empat ribu itu dalam hubungannya dengan “penyerakan,” tetapi terlebih dahulu kita perlu menghimpunkan pertimbangan mengenai tanda pengenalan Alfa dan Omega dalam kesembilan rujukan yang sedang kita pertimbangkan ini.
Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.
Kelas roa i repreder long tripela las sapta bilong Stat. Wanpela klas bilong ol bikhet na wanpela klas bilong ol saveman. Tupela klas wantaim i harim wanpela nek i tok, “Dispela em i rot; yupela wokabaut long en,” tasol wanpela klas i no laik harim biugel na wokabaut long olpela ol rot. Klas bilong ol bikhet long Stat 48 i go inap long 50 i stap olsem piksa bilong namba triin traib.
At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.
Pada permulaan Israel kuno terdapat tiga belas suku, dan pada permulaan Israel moden terdapat tiga belas murid. Seorang murid yang dibezakan daripada dua belas murid yang lain, (sebagaimana Efraim dibezakan daripada suku-suku yang lain) kedua-duanya merupakan lambang pemberontakan. Sister White secara langsung menyebut Yudas sebagai seorang dara bodoh.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
“Di antara gandum itu telah ada dan akan selalu ada lalang, gadis-gadis bodoh bersama gadis-gadis bijaksana, mereka yang tidak mempunyai minyak dalam buli-buli mereka bersama pelita mereka. Ada seorang Yudas yang tamak dalam gereja yang dibentuk Kristus di bumi, dan akan ada Yudas-Yudas dalam gereja pada setiap tahap sejarahnya.” Signs of the Times, 23 Oktober 1879.
Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.
Yudas Iskariot ialah seorang dara yang bodoh; dia ialah lalang, dan jika dia seorang dara yang bodoh, maka dia juga seorang Laodikia.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Keadaan Gereja yang dilambangkan oleh anak-anak dara yang bodoh itu, juga disebut sebagai keadaan Laodikia.” Review and Herald, 19 Ogos 1890.
Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.
Anak-anak lelaki Yusuf yang dua orang itu kedua-duanya menerima berkat daripada Yakub dalam Kejadian fasal empat puluh lapan, dan sejak saat itu mereka disebut sebagai “suku-suku separuh.” Sama ada suku separuh atau tidak, mereka tetap suku. Yudas Iskariot telah digantikan oleh Matias untuk mengisi tempat kedua belas yang dahulunya dipegang oleh Yudas Iskariot. Yudas ialah seorang murid, dan dalam pengertian ini—terdapat tiga belas murid pada penghujung Israel purba, sama seperti terdapat tiga belas suku pada permulaannya.
Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.
Anak Yusuf, Efraim (suku yang ketiga belas), menjadi lambang pemberontakan ketika sepuluh suku di utara berhimpun untuk menyokong Yerobeam lalu membahagikan kerajaan itu kepada sepuluh suku utara dan dua suku selatan. Mengapakah saya mengenal pasti Efraim, anak Yusuf, sebagai lambang pemberontakan dan bukannya saudaranya, Manasye? Pemberontakan yang dikaitkan dengan Efraim bermula dalam fasal empat puluh lapan, sebelum Yakub memberkati kedua belas orang anaknya. Dalam fasal empat puluh lapan, Yakub terlebih dahulu memberkati dua orang anak Yusuf. Oleh sebab Manasye ialah anak sulung, Yusuf menjangkakan bahawa berkat yang pertama atas anak-anaknya seharusnya diberikan kepada Manasye, lalu Yusuf memberontak terhadap pilihan Yakub atas Efraim.
The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.
Tshimoloho ya Eferaime e le moemedi wa bakgethwa ba Modimo e rwala bopaki jwa botsuolodi, mme bokhutlo jwa Eferaime ke phatlalatso ya “dinako di le supa” ya Lefitiko masome a mabedi le borataro go tswa ka 723 BC go fitlha ka 1798. Ka 723 BC ditso tse lesome tsa bokone, bogosi jwa Eferaime, (jo gape bo itseweng e le Iseraele) di ne tsa amogela ntho e e bolayang e le bogosi jwa porofeto ya Baebele. Ntho eo e e bolayang e simolotse porofeto ya nako e e khutletseng ka fa maatla a bopapa le bogosi jwa one di neng tsa amogela ntho e e bolayang ka 1798. Ntho e e bolayang ya maatla a bopapa ka 1798 e tshwantsha go wa ga bofelo ga Babelona fa kgosi ya bokone e tla “fitlha kwa bokhutlong jwa yone e se na ope yo o e thusang” mo go Daniele kgaolo ya lesome le nngwe temana ya masome a mane le botlhano. Botsuolodi le go wa ga Babelona mo metlheng ya bofelo di ne tsa tshwantshiwa pele ke botsuolodi le go wa ga maatla a bopapa ka 1798, tse le tsone di neng tsa tshwantshiwa pele ke botsuolodi le go wa ga bogosi jwa Eferaime (Iseraele) ka 723 BC, tse le tsone di neng tsa tshwantshiwa pele ke botsuolodi jwa Josefa kgatlhanong le tlhotlheletso ya boporofeti ya ga rraagwe jaaka go supilwe kwa bokhutlong jwa Genesise.
The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.
Bofetoji oyo Efraim azali elembo na yango ebandaki na bofetoji ya tata na ye (Jozefi) liboso ya tata na ye (Yakobo). Na nsuka, ememaka na bofetoji ya mabota zomi ya nɔrdi, oyo ememaka na “kopanzana oyo emonisami” lokola “mbala nsambo” na Baebele mokapo ya ntuku mibale na motoba. Eleko oyo bokonzi ya nɔrdi epanzanaki ekabolami na bileko mibale. Moko esukaka na mobu 538, mpe eleko oyo elandi esukaka na 1798, mpe nyonso ezali kolakisa nsango oyo efungolami kaka moke liboso ya ekuke ya ngolu kokangama na buku ya Emoniseli. Nsango yango emonisaka kokweya ya nsuka ya Babilone. Na elembo moko na moko ya nzela ya lisakoli ya Efraim, bofetoji etyami elembo. Ndenge moko mpe bofetoji ya moyekoli ya zomi na misato, Yuda Iskariote, etyami elembo. Oyo ezali mibale kati na batatoli oyo bamonisaka motango zomi na misato lokola elembo ya bofetoji. Kasi moko te kati na solo oyo ya bule akoki koyebana soki moto atelemi te likoló ya miboko ya Adventisme oyo etongamaki likoló ya solo ya liboso oyo Miller azwaki, mpe solo ya liboso oyo Adventisme ebwakaki.
The ending of Genesis agrees with all the other lines that we have been considering. In summation:
Pengakhiran Kejadian selaras dengan semua garis lain yang telah kita pertimbangkan. Sebagai ringkasan:
In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.
Pada mulanya, tritunggal surgawi—Bapa, Putra, dan Roh Kudus—menyaksikan penciptaan langit dan bumi yang dilaksanakan oleh Putra, yang juga adalah Firman. Firman menjadi saluran komunikasi dari Bapa kepada umat manusia, dan Firman adalah satu-satunya jalan bagi umat manusia untuk berkomunikasi dengan Bapa. Pekabaran Bapa diberikan oleh Putra kepada malaikat Gabriel, yang menggantikan Lucifer (pembawa terang) setelah pemberontakan Lucifer di surga. Gabriel menerima terang, atau pekabaran itu, lalu menyampaikannya kepada seorang nabi, yaitu makhluk ciptaan yang kudus yang ditetapkan untuk meneruskan pekabaran dari Bapa kepada keluarga ciptaan yang telah jatuh. Pekabaran yang diberikan kepada nabi itu dituliskan, lalu disampaikan kepada umat manusia. Pada setiap tahap dalam proses komunikasi itu, pekabaran tersebut kudus, dan oleh karena alasan inilah para nabi, yang adalah manusia berdosa, harus kudus. Pada saat pekabaran yang kudus itu dipindahkan ke dalam tangan umat manusia yang telah jatuh, umat manusia memiliki kemungkinan untuk menangani pekabaran yang kudus dengan tangan yang tidak disucikan. Dengan demikian, terang dari pekabaran yang kudus itu menghasilkan baik terang maupun kegelapan. Ketika pekabaran itu diterima oleh mereka yang termasuk dalam keluarga manusia yang telah jatuh, di dalamnya terkandung kuasa kreatif yang sama yang telah menciptakan segala sesuatu, yaitu kuasa yang membenarkan makhluk itu. Permulaan proses komunikasi itu menggambarkan akhirnya. Oleh karena itu, jika pekabaran itu didengar, dibaca, dan dipelihara, pekabaran itu menciptakan kembali umat manusia yang telah jatuh ke dalam gambar Putra.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
“Berkatilah orang yang membaca, dan mereka yang mendengar perkataan nubuat ini, serta memelihara segala sesuatu yang tertulis di dalamnya; karena waktunya sudah dekat.” Wahyu 1:3.
John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.
Yohana o kombisa vanhu lava waheke emisaveni “emasikwini yo hetelela” ya vuavanyisi byo lavisisa, lava twaka rito endzhaku ka vona kutani va hundzuluka leswaku va amukela rungula leri va kongomisaka eka leswi nga hundza. Lava amukelaka rungula rero kutani va ri endla leswaku ri nga vi xiphemu ntsena xa vutomi bya vona, kambe ri va vutomi bya vona ntsena, va tengisiwa kwalaho hi nkarhi wolowo. Ku tengisiwa i ku endliwa lowo kwetsima. Loko lava endlaka ku hlaya ni ku twa rungula leri rhumiweke hi Tata va amukela rungula rero kutani va endliwa lava kwetsimaka, swi va hi matimba ya vumbirhi lama tumbuluxaka lama nga endzeni ka rungula rero. Matimba wolawo ya vumbirhi ma hetisisa ntirho wo tengisa vanhu, loko vanhu va pfumela hilaha Abrahama a pfumeleke hakona. Rungula rero ri va letela ku hundzuluka kutani va yingisa rito leri nga endzhaku, leri va kongomisaka etindleleni ta khale, leti nga ntiyiso wa masungulo. Rungula rero ri va kongomisa eku ngheneni ka ntiyiso hinkwawo, kutani loko va famba etindleleni ta khale, va va va famba endleleni ya lava tengisiweke.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.
Akan tetapi, jalan orang benar adalah seperti cahaya yang bersinar, yang makin lama makin terang sampai kepada hari yang sempurna. Jalan orang fasik adalah seperti kegelapan; mereka tidak mengetahui pada apa mereka tersandung. Hai anakku, perhatikanlah perkataanku; arahkanlah telingamu kepada ucapanku. Janganlah semuanya itu menjauh dari matamu; simpanlah itu di tengah-tengah hatimu. Karena semuanya itu adalah kehidupan bagi orang yang menemukannya, dan kesehatan bagi seluruh tubuh mereka. Jagalah hatimu dengan segala kewaspadaan; karena dari situlah terpancar mata air kehidupan. Jauhkanlah dari padamu mulut yang serong, dan jauhkanlah dari padamu bibir yang sesat. Biarlah matamu memandang terus ke depan, dan biarlah kelopak matamu menatap lurus di hadapanmu. Pertimbangkanlah jalan kakimu, maka segala jalanmu akan tetap teguh. Janganlah menyimpang ke kanan atau ke kiri; jauhkanlah kakimu dari kejahatan. Amsal 4:18–27.
Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.
Abo wɔabu wɔn bem denam nkra a wɔde mae no so no nantew wɔ ɔkwan a egyina hɔ ma hann a ɛkɔ so yɛ kɛse no so, nanso saa hann no ara ma amumɔyɛfoɔ kwan no yɛ sum kɛse paa sɛnea ɛfata. Hann twa ne ho fi sum ho. Tumi bɔadeɛ a ɔhyɛɛ sɛ hann mmra wɔ mfiase no mu no, wɔ awiei no nso yɛ saa ara wɔ adesamma so sɛnea hann yɛe wɔ mfiase no. Kuw a wɔpow sɛ wɔbɛte nne a ɛwɔ akyi no, na enti wɔpaw sɛ wɔbɛnantew ɔkwan a wɔde ayɛ sum no so no “hintiw” wɔ ne Asɛm no ho, efisɛ wohintiw wɔ fapem boɔ no ho, boɔ dada a wɔasɔ ahwɛ no. Nne no ne Alfa ne Omega, na sɛ wɔn a wɔabu wɔn bem no te saa nsɛm no na wɔde wɔn koma kɔ saa nsɛm no so a, wɔkora saa nsɛm no wɔ wɔn koma mfinimfini, efisɛ Alfa ne Omega dane wɔn koma kɔ agyanom no so, (atwam no) na agyanom no koma kyerɛ awiei no.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Jalan orang benar itu lurus; Engkau, Yang Mahalurus, menimbang jalan orang benar. Ya, di jalan penghukuman-Mu, ya TUHAN, kami menantikan Engkau; kerinduan jiwa kami tertuju kepada nama-Mu dan kepada peringatan akan Engkau. Dengan jiwaku aku merindukan Engkau pada waktu malam; ya, dengan rohku yang ada di dalam diriku aku akan mencari Engkau sejak pagi-pagi benar; sebab apabila penghukuman-Mu ada di bumi, penduduk dunia akan belajar kebenaran. Yesaya 26:7–9.
God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.
Nkulunkulu uyabalinganisa, noma uyabahlulela, labo abahamba endleleni yabalungileyo, futhi ukwenza lokho “ezinsukwini zokugcina” lapho izahlulelo zaKhe zisemhlabeni. Abalungileyo yilabo abalinde iNkosi ngokugcwaliseka kwesikhathi sokulibala emfanekisweni wezintombi eziyishumi. Isifiso salabo abahamba endleleni yolwazi olwandayo, siwukuba babe nokuqonda okukhulu ngokwengeziwe kwegama likaNkulunkulu, isimilo saKhe. Labo abalinde iNkosi yabo, yilabo abamemezela umlayezo wokugcina wesixwayiso, ngoba yibo abamemezela Isililo Saphakathi Nobusuku, okuyiso impela isigijimi sokuqala sangaphakathi seSambulo isahluko 18, esilandelwa isigijimi sesibili, esingesangaphandle.
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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.
Ni baada ya mambo hayo nikamwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka makuu; nayo dunia ikaangazwa kwa utukufu wake. Naye akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu ameanguka, ameanguka, naye amekuwa makao ya mapepo, na ngome ya kila roho mchafu, na kizimba cha kila ndege mchafu na wa kuchukiza. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamezini naye, nao wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake. Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Ufunuo 18:1–4.
When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.
ហើយនៅពេលទេវតានៃ វិវរណៈ ជំពូក 18 ចុះមកនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ព្រះវិហារសេវិនដេអាដվենទីស្ទបានបដិសេធការហៅចុងក្រោយរបស់ខ្លួនឲ្យត្រឡប់ទៅកាន់ផ្លូវបុរាណវិញ។ ដូច្នេះ វាបានឈប់ធ្វើជាស្នែងនៃប្រូតេស្តង់ពិតនៅសហរដ្ឋអាមេរិក។ នៅចំណុចនោះ ដំណើរការនៃការសាកល្បងមួយបានចាប់ផ្តើមសម្រាប់អ្នកដែលបានជ្រើសរើសយកសារនៃសំឡេងដ៏ខ្លាំងនោះ ហើយបរិភោគវា ដូចដែលបានតំណាងជាមុនដោយយ៉ូហាន នៅពេលទេវតានៃ វិវរណៈ ជំពូក 10 ចុះមកនៅដើមកំណើតនៃអាដվենទីសម នៅថ្ងៃទី 11 ខែសីហា ឆ្នាំ 1840។ ប្រជាជាតិខាងវិញ្ញាណដែលបានទទួលយកអាវធំនៃប្រូតេស្តង់ពិត នៅពេលសាររបស់ទេវតាទីមួយត្រូវបានបដិសេធ នោះបានដើរតាមដានជើងរបស់ប្រូតេស្តង់ក្បត់ជំនឿ នៅដើមកំណើតនៃអាដվենទីសម។
The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.
Nokon miŋsila tara Protestant hornko una manderenggipa saoba Revelation ba chikkung-o angelo ni jak-o gnangipa chongipa ki·tapni kattarangko ra·chakgiparangna on·aha. Adventismni a·bachengani somoio, 1840 oni 1844 bilsi jolgimiko, dake niani proses, September 11, 2001 oni United States-o Sunday law ong·bana kingking Adventismni bon·kamani somoio dake niani prosesko mesokaha. Skanggipa itihas 1840 oni 1844 bilsini gisepo, aro September 11, 2001 salo a·bachenggipa dake niani proses, Protestantismni mantle-ko rim·gipa skanggipa bebera·giparangni mondolini a·seloni, chongmotgipa Protestantismni mantle-ko ra·gipa gital bebera·giparangni mondoliona, dispensationni saksa dingaona re·angani chin ong·a.
More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.
Lebih penting bagi pertimbangan kita tentang jalan orang yang dibenarkan ialah bahawa dalam sejarah itu terdapat suatu kekecewaan yang menandai permulaan masa penangguhan. Orang-orang setia menantikan Tuhan mereka pada waktu itu, yang berakhir dengan pembukaan meterai pekabaran Seruan Tengah Malam. Proses pengujian itu pada permulaan Adventisme berakhir apabila pekabaran Seruan Tengah Malam mencapai penutupannya pada 22 Oktober 1844. Proses pengujian pada akhir itu berakhir bagi mereka yang diwakili oleh Yohanes pada waktu undang-undang hari Ahad di Amerika Syarikat. Pekabaran Seruan Tengah Malam pada akhir itu akan berakhir sama seperti pada permulaannya, dan pada permulaan Adventisme pekabaran Seruan Tengah Malam itu telah dibuka meterainya sebelum penutupan proses pengujian. Pekabaran Seruan Tengah Malam pada permulaan kini sedang dibuka meterainya pada akhir.
The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.
Makhindzhwa ya lunghisiweke yo tlhariha ma nghena eka ntwanano na Xikwembu loko makhinsati yo homboloka yo humbuka ma nghena eka ntwanano wa rifu.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.
Ia berfirman kepada mereka: Inilah perhentian yang dengan itu kamu dapat memberi kelegaan kepada orang yang letih; dan inilah penyegaran itu; namun mereka tidak mau mendengar. Maka firman TUHAN bagi mereka menjadi: perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh terlentang ke belakang, diremukkan, dijerat, dan tertangkap. Sebab itu dengarkanlah firman TUHAN, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Oleh karena kamu telah berkata: Kami telah mengadakan perjanjian dengan maut, dan dengan dunia orang mati kami telah membuat persetujuan; apabila cemeti yang melanda itu berlalu, itu tidak akan sampai kepada kami; sebab kami telah menjadikan dusta sebagai perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri kami: sebab itu beginilah firman Tuhan ALLAH: Sesungguhnya, Aku meletakkan di Sion sebagai dasar sebuah batu, batu yang teruji, batu penjuru yang berharga, suatu dasar yang teguh: barangsiapa percaya tidak akan tergesa-gesa. Yesaya 28:12–16.
The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.
Ba ba siam ka jingkhubor bakhuid jong ka Midnight Cry sha ka balang, bad hadien kata ki ialap ia ka jingkhubor jong ka second voice katba ki khot ia u bynriew ban mih noh na Babylon.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.
“Ukudareka kwa wukudareka kwa chiwoko cha paumaliro kwa chenjesho la dziko lapansi, mpingo ukupokera maitanidwe mawiri osiyana. Uthenga wa mngelo wachiwiri ndi uwu, ‘Babulo wagwa, wagwa, mzinda waukulu uja, chifukwa wamwetsa mitundu yonse vinyo wa mkwiyo wa dama lake.’ Ndipo mu kulira kwakukulu kwa uthenga wa mngelo wachitatu, mawu amveka kuchokera kumwamba akuti, ‘Tulukanimo mwa iye, anthu anga, kuti musakhale ogawana naye machimo ake, ndi kuti musalandire miliri yake. Pakuti machimo ake afika kufikira kumwamba, ndipo Mulungu wakumbukira mphulupulu zake.’” Review and Herald, December 6, 1892.
Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.
Awuɔ afoforo fi Babilon mu ba bɛka wɔn a wɔnante treneefo kwan so no ho no, wɔgye wɔn tom kɔ nguankuw no mu denam asubɔ a nsu wom no so, a wɔde ɔsoro baasa no din gyina hɔ ma no. Wɔn a wɔabu wɔn bem no, sɛ́ ebia wɔyɛ wɔn a seesei wɔrete nkra a wɔde maa Yohane wɔ Patmos no, anaa wɔn a akyiri yi wɔfrɛ wɔn fi Babilon mu no, wɔn nyinaa bu wɔn bem denam Honhom Kronkron no nkyerɛkyerɛmu so. Saa nkabom no a ɛda Honhom Kronkron no Nyamesu ne onipa su ntam no, wɔwiee no, sɛnea wɔde sii hɔ sɛ nhwɛso no, bere a Kristo faa onipa su hyɛɛ ne ho so no. Wogyinaa adansefo baanu no so gyinaa ɔha aduanan anan no ma, Yakob mma dumien no ne asuafo dumien no. Wogyina abɔnefo no ma wɔ abusuakuw a ɛto so dumiɛnsa no ne osuani a ɔto so dumiɛnsa no so. “Dumiɛnsanom” no nyinaa, wɔ mfonini biara mu no, wɔfrɛɛ wɔn sɛ wɔnyɛ asɔfo mma Onyankopɔn, na wɔn a wɔpow saa frɛ no, wɔde Esau gyina hɔ ma wɔn, bere a ne nua kumaa Yakob gyina hɔ ma wɔn a wogye frɛ no tom no. Esau ne Yakob nyinaa gyina Laodikea Da a Ɛto so Nson Adventfo wɔ wiase awiei no hɔ. Kuw baako no gye nkra kronkron a wɔde nam odiyifo no nkyerɛw so de mae no tom na wɔsakra wɔn ma wɔyɛ Israel, bere a Esau kura ne din mu.
There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.
চিনাৱ, আলফা আৰু ওমেগাৰ এই নটা শাৰীত অৱশ্যেই আৰু বহুত অধিক বিষয় নিহিত আছে, কিয়নো ই কেৱল ঈশ্বৰৰ বাক্যত আৰম্ভণি আৰু অন্তসমূহৰ এক সংক্ষিপ্ত সাৰাংশ-মাত্ৰ আছিল।
Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?
Mizere tumpi tizere taariih, miziŋŋi taariih n taŋccitaaji sii annaba tazwara almaxluqaat ar Assin n Tis snat. Ikkel miziŋŋi tumpi izwaren n tazwara d taggara ad qqnen srid s kraḍ n yisefra izwaren n Tira n Yuhanna ixef amezwaru. Kraḍ n yisefra-agi skanen belli Tira n Ɛisa Lmasiḥ, tin yettwaḥelllen qbl ma tselleq tanzagt, d askan n tezmert n uxluq n Rebbi. Anwa tezmert niḍen i yezmer ad tebnu agi n ccahada ittwasebgasen s waṭas n yimcehden, wid i d-yefkan ccahada-nsen seg wakud n Musa alamma d wakud n Yuhanna Anemlay?
Take off your shoes, for this is holy ground.
Tlosa ditlhako tsa gago, gonne fano ke naga e e boitshepo.