The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Mesej Seruan Tengah Malam pada mulanya berakhir pada pembukaan penghakiman penyiasatan, dan mesej Seruan Tengah Malam berakhir pada pembukaan penghakiman eksekutif. Celaka ketiga Islam mendatangkan penghakiman ke atas Amerika Syarikat kerana penggubalan undang-undang Ahad, dan hal itu melambangkan suatu penghakiman yang berterusan serta semakin meningkat ke atas seluruh dunia kerana penerimaan mereka terhadap undang-undang Ahad mereka sendiri di bawah tekanan kuasa sivil yang menganiaya, yang dilambangkan oleh sepuluh raja yang telah berzina dengan Izebel, perempuan sundal dari Tirus.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Ka Amerika, naga ramthar zalènna, a pualin Papacy nên khawp a, rilru a hnehva tûrin leh mihringte chu sabbath dik lo zah tûra a tîr ang a, khawvêl pum pui ram tina mite pawh amah entawnin an zui ve ang.” Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Ntoa ya molao wa Siku ya Jumapili katika pambano kuu basi huingia kikamilifu katika hatua ya mapambano. Kisha Shetani hujitokeza akijifanya kuwa Kristo.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Molao-taelo o qobellang ho thehoa ha Bopapa ka tlōlo ea molao oa Molimo o tla etsa hore sechaba sa rōna se ikarole ka botlalo ho lokeng. Ha Boprotestanta bo tla otlolla letsoho la bona ka nqane ho lekhalo hore bo tšoare letsoho la matla a Roma, ha bo tla nanabela ka holim’a mohohlo ho tšoarana ka matsoho le Bomoea, ha, tlas’a tšusumetso ea kopano ena e menahaneng hararo, naha ea rōna e tla latola molao-motheo o mong le o mong oa Molao-motheo oa eona e le ’muso oa Boprotestanta le oa repaboliki, ’me e tla etsa tokisetso bakeng sa ho phatlalatsoa ha mashano le lithetso tsa bopapa, joale re ka tseba hore nako e se e fihlile bakeng sa tšebetso e makatsang ea Satane le hore bofelo bo haufi.” Testimonies, volume 5, 451.
National apostasy is followed by national ruin.
Kemurtadan bangsa diikuti oleh kebinasaan bangsa.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Orang di Amerika Syarikat telah menjadi suatu umat yang dikurniai keistimewaan; tetapi apabila mereka menyekat kebebasan beragama, meninggalkan Protestanisme, dan memberi dukungan kepada kepausan, ukuran kesalahan mereka akan genap, dan ‘kemurtadan nasional’ akan tercatat dalam kitab-kitab syurga. Hasil daripada kemurtadan ini ialah kebinasaan nasional.” Review and Herald, 2 Mei 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Orang Advent Laodikia yang bodoh berganding tangan dengan kuasa kepausan lalu dibinasakan, sedangkan kawanan Kristus yang lain, yang masih berada di Babel, terlepas dari tangan kepausan.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ia akan masuk juga ke negeri yang mulia itu, dan banyak negeri akan ditumbangkan; tetapi yang ini akan luput dari tangannya, yakni Edom, dan Moab, dan pemuka-pemuka bani Amon. Daniel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Islam secara tiba-tiba menyerang Amerika Syarikat, ketika sangkakala ketujuh membawa celaka penghakiman kerana pelaksanaan hukum Ahad.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
តើយើងក៏បានមើលឃើញ និងឮទេវតាមួយហោះកាត់កណ្ដាលមេឃ ដោយនិយាយដោយសំឡេងខ្លាំងថា៖ «វិបត្តិ! វិបត្តិ! វិបត្តិ! ដល់អ្នកស្នាក់នៅលើផែនដី ដោយសារសំឡេងត្រែផ្សេងៗនៃទេវតាបីរូប ដែលនៅមិនទាន់ផ្លុំឡើយ!» វិវរណៈ 8:13។
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Panji yang melambangkan kedua-dua saksi dalam Wahyu sebelas itu kemudiannya digambarkan oleh Yohanes dalam Wahyu pasal dua belas sebagai seorang perempuan yang berselubungkan matahari, dan secara nubuat digambarkan dengan perlambangan permulaan dan pengakhiran.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ka bonoa pontšo e kholo leholimong: mosali ea apereng letsatsi, khoeli e le tlas’a maoto a hae, ’me hloohong ea hae e le moqhaka oa linaleli tse leshome le metso e ’meli. Eaba, kaha a ne a le moimana, o hoeletsa, a le bohlokong ba pelehi, a utloa bohloko hore a belehe. Hape ha bonoa pontšo e ’ngoe leholimong; bonang, drakone e kholo e khubelu, e nang le lihlooho tse supileng le manaka a leshome, le meqhaka e supileng lihloohong tsa eona. Mohatla oa eona oa hulela karolo ea boraro ea linaleli tsa leholimo, oa li lahlela lefatšeng; drakone ea ema pel’a mosali ea neng a se a loketse ho beleha, hore e je ngoana oa hae hang feela ha a se a tsoetsoe. Eaba o tsoala ngoana e motona, ea neng a tla busa lichaba tsohle ka lere la tšepe; ’me ngoana oa hae a nkeloa ho Molimo le teroneng ea Hae. Tšenolo 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Ye stånde upon þe mone, and clothed with þe sonne. Þe mone is a reflexion of þe sonne, and þerfore prophetically betokeneþ þe sonne. Þe twelf sterres in hire coroune representen þe twelf tribes of auncient Israel at þe beginning of auncient Israel, þe whiche betokeneþ þe twelf disciples at þe ende of auncient Israel. Þe twelf sterres, þe whiche ben þe twelf disciples at þe ende of auncient Israel, ben also þe twelf apostles at þe beginning of modern Israel. Þei þerfore betokeneþ þe hundrid and foure and fourti thousand at þe ende of modern Israel, whiche ben disciples and apostles. At þe beginning of þe historie wherein þe disciples representen bothe an ending of auncient Israel and þe apostles þe beginning of modern Israel, þe womman, þe whiche is þe chirche, was with child of Crist. He is þe “man child” who schulde be caught up unto God after His deth and resurrection.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Opoiio, omukazi, naayoleka obuzaarwa bw’abakumi n’enkumi kikumi n’ena mu ana mu bana, nabo abalinnyisibwa mu igulu bwe bamazire okuzuukizibwa okuva mu kiwonvu ky’okufa. Bwe bamala okuba mu igulu, era yandizadde omwana omulala, akiikirira ekisibo ekirala ekiva mu Babulooni mu kiseera ky’etteeka lya Sande.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Sebelum ia merasa sakit bersalin, ia telah melahirkan; sebelum rasa sakitnya datang, ia telah melahirkan seorang anak laki-laki. Siapakah yang pernah mendengar perkara seperti ini? Siapakah yang pernah melihat hal-hal seperti ini? Masakan bumi dibuat melahirkan dalam satu hari? Atau masakan suatu bangsa dilahirkan sekaligus? Sebab segera sesudah Sion merasa sakit bersalin, ia melahirkan anak-anaknya. Masakan Aku membawa sampai kepada kelahiran, tetapi tidak menyebabkan kelahiran itu terjadi? firman Tuhan. Atau masakan Aku yang menyebabkan kelahiran itu, menutup kandungan? firman Allahmu. Yesaya 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Dalam zaman pemerintahan binatang bumi, suatu bangsa dilahirkan sekaligus. Bangsa itu ialah seratus empat puluh empat ribu, kerana merekalah orang-orang yang dengan sempurna memantulkan tabiat Kristus. Merekalah yang dilambangkan oleh “anak lelaki” Yesus. Merekalah “anak lelaki” Yesaya, yang dilahirkan sebelum perempuan itu masuk ke dalam kesakitan bersalin. Tulang-tulang kering yang mati, yang atas pembunuhan mereka oleh binatang dari jurang maut dunia telah bersukacita, akan dihiburkan di Yerusalem, dan kemudian mereka akan bersukacita bersama perempuan yang melahirkan “anak lelaki” itu. Mereka dilahirkan sebelum dia mengalami sakit bersalin, kemudian dia mengalami sakit bersalin lalu melahirkan “anak-anaknya” yang lain, ketika bangsa-bangsa bukan Yahudi kemudian menyambut pekabaran malaikat ketiga seperti sungai yang mengalir, ketika pekabaran itu melanda seluruh negeri seperti gelombang pasang. Mereka dilahirkan dalam suatu krisis besar, yang melambangkan kesakitan bersalinnya. Perempuan dalam Wahyu dua belas, pada hakikatnya, mempunyai anak kembar. Yang sulung ialah seratus empat puluh empat ribu yang dikenal pasti sebagai buah sulung, dan bangsa-bangsa bukan Yahudi sebagai penuaian besar pada musim panas.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bersukacitalah bersama-sama Yerusalem dan bergembiralah karena dia, hai semua orang yang mengasihinya; bersoraklah karena sukacita bersama-sama dia, hai semua orang yang berkabung karena dia; supaya kamu menyusu dan menjadi puas oleh buah dada penghiburannya; supaya kamu memerah susu dan bersukacita karena kelimpahan kemuliaannya. Sebab beginilah firman TUHAN: Sesungguhnya, Aku akan mengalirkan damai sejahtera kepadanya seperti sungai, dan kemuliaan bangsa-bangsa seperti batang air yang meluap; maka kamu akan menyusu, kamu akan digendong pada lambungnya, dan dibuai di atas lututnya. Seperti seseorang yang dihibur ibunya, demikianlah Aku akan menghibur kamu; dan kamu akan dihibur di Yerusalem. Apabila kamu melihat hal ini, hatimu akan bersukacita, dan tulang-tulangmu akan subur seperti rumput muda; dan tangan TUHAN akan nyata kepada hamba-hamba-Nya, tetapi murka-Nya kepada musuh-musuh-Nya. Yesaya 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Malaikat “ingkang sedhih” tumrap Yerusalem punika yaiku tiyang-tiyang ingkang nggresah lan sesambat awit saking piala-piala nistha ingkang katindakaken wonten ing tengahipun, sarta ingkang sampun kapacak segel, lan piyambakipun kapacak segel punika sadèrèngipun angger-angger Minggu. Kita sapunika wonten ing “pakaryan panutup tumrap pasamuwan,” inggih punika wekdal-wekdal pungkasan saking panyegelan satunggal atus patang dasa sekawan ewu.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Jol mi i tru lain bilong God, em ol i gat spirit bilong wok bilong Bikpela na long lewa bilong ol i gat tingting long kisim bek ol soul, bai ol i save lukim sin long tru fasin bilong en olsem sin stret. Oltaim bai ol i stap long sait bilong stretpela na tru tok long ol sin i save pas isi long ol pipol bilong God. Moa yet long pinis wok bilong lotu, long taim bilong silim ol wan handret na foti fo tausend we bai ol i sanap i no gat asua long ai bilong sia king bilong God, bai ol i pilim tru tumas ol rong bilong ol manmeri bilong God long maus tasol. Dispela tok i kamap strong tru long piksa profet i yusim long laspela wok, aninit long mak bilong ol man wan wan i holim wanpela bainat bilong kilim man long han bilong em. Wanpela man namel long ol i pasim klos linin, na wanpela botol ing bilong rait i stap long sait bilong em. ‘Na Bikpela i tokim em, Go namel long taun, namel long Jerusalem, na putim wanpela mak long frons bilong ol man husat i krai sori na i singaut long olgeta ol stingpela pasin nogut i stap namel long en.’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Bá ba “hem hem na osu” no, wɔde nsɔano siesie wɔn ansa na ɔsɛefo abɔfo a wokura kumade no afa asafo no mu, a wɔgyina hɔ ma Yerusalem.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Perintah itu ialah: “Lintasilah tengah-tengah kota itu, ya, tengah-tengah Yerusalem, dan bubuhkanlah suatu tanda pada dahi orang-orang yang berkeluh kesah dan yang menangis karena segala kekejian yang dilakukan di tengah-tengahnya.” Mereka yang berkeluh kesah dan menangis ini telah memberitakan firman kehidupan; mereka telah menegur, menasihati, dan memohon dengan sungguh-sungguh. Sebagian orang yang telah menghina Allah bertobat dan merendahkan hati mereka di hadapan-Nya. Tetapi kemuliaan Tuhan telah meninggalkan Israel; walaupun banyak orang masih tetap menjalankan bentuk-bentuk agama, kuasa dan hadirat-Nya telah tiada.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Dalam masa tatkala murka-Nya akan dinyatakan dalam penghukuman, para pengikut Kristus yang rendah hati dan setia ini akan dibedakan dari seluruh dunia oleh penderitaan jiwa mereka, yang dinyatakan dalam ratapan dan tangisan, teguran dan amaran. Sementara orang-orang lain berusaha menudungi kejahatan yang ada dengan suatu selubung, serta mencari-cari alasan bagi kefasikan besar yang merajalela di mana-mana, mereka yang memiliki semangat bagi kehormatan Allah dan kasih akan jiwa-jiwa tidak akan berdiam diri demi memperoleh perkenanan siapa pun. Jiwa mereka yang benar tersiksa dari hari ke hari oleh perbuatan-perbuatan yang tidak kudus dan percakapan orang-orang fasik. Mereka tidak berdaya untuk menghentikan arus deras kefasikan yang melanda, dan karena itu mereka dipenuhi dukacita dan kegentaran. Mereka berkabung di hadapan Allah melihat agama dihina bahkan di rumah-rumah mereka yang telah menerima terang besar. Mereka meratap dan merendahkan jiwa mereka karena kesombongan, ketamakan, keegoisan, dan penipuan hampir dalam setiap bentuk ada di dalam gereja. Roh Allah, yang mendorong kepada teguran, diinjak-injak, sementara hamba-hamba Iblis bersorak kemenangan. Allah dihina, kebenaran dijadikan tidak berdaya.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Ba kalasi ba ba sa ikutlweng botlhoko ka ntlha ya go fapoga ga bone mo moyeng, le gone ba sa hutsafalele maleo a ba bangwe, ba tla tlogelwa ba se na sekano sa Modimo. Morena o laela barongwa ba Gagwe, banna ba ba tshwereng dibetsa tsa polao mo diatleng tsa bone, a re: ‘Tsamayang morago ga gagwe go ralala motse, lo bolaye: leitlho la lona le se ka la rekegela, le gone lo se ka lwa nna le kutlwelobotlhoko: bolayang ruri bagolo le banana, bomorweetsana, le bana ba bannye, le basadi: mme lo se ka lwa atamela motho ope yo o nang le letshwao; mme lo simolole fa lefelong la Me le le boitshepo. Foo ba simolola ka bagolwane ba ba neng ba le fa pele ga ntlo.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Di sini kita melihat bahwa gereja—bait suci Tuhan—adalah yang pertama merasakan pukulan murka Allah. Orang-orang tua, mereka yang kepadanya Allah telah memberikan terang yang besar dan yang telah berdiri sebagai penjaga kepentingan rohani umat itu, telah mengkhianati kepercayaan yang dipercayakan kepada mereka. Mereka telah mengambil pendirian bahwa kita tidak perlu menantikan mukjizat-mukjizat dan pernyataan kuasa Allah yang nyata seperti pada masa-masa dahulu. Zaman telah berubah. Kata-kata ini menguatkan ketidakpercayaan mereka, dan mereka berkata: Tuhan tidak akan berbuat baik, dan Ia pun tidak akan berbuat jahat. Ia terlalu murah hati untuk menghukum umat-Nya dengan penghakiman. Demikianlah ‘Damai dan aman’ menjadi seruan dari orang-orang yang tidak akan pernah lagi mengangkat suara mereka seperti sangkakala untuk menunjukkan kepada umat Allah pelanggaran-pelanggaran mereka dan kepada kaum Yakub dosa-dosa mereka. Anjing-anjing bisu yang tidak mau menggonggong inilah yang merasakan pembalasan yang adil dari Allah yang telah tersinggung. Laki-laki, gadis-gadis muda, dan anak-anak kecil semuanya binasa bersama-sama.” Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Isaiah empat puluh dimulai dengan menggunakan simbolisme penggandaan, yang merupakan penanda kenabian bagi pekabaran Seruan Tengah Malam, yaitu suatu pekabaran kedua yang bersatu dengan pekabaran tentang kejatuhan Babel. Kejatuhan Babel digandakan ketika dinyatakan secara kenabian. Frasa itu ialah, “Babel sudah jatuh, sudah jatuh.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Malaika mongwe a latela, a re: “Babilona e ole, e ole, motse oo o mogolo, hobane e entse hore lichaba tsohle li noe veine ea khalefo ea bofebe ba eona.” Tšenolo 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Ho na le ho oa habeli ha Babylona ea sebele ka Bibeleng, hape ho na le ho oa habeli ha Babylona ea moea ka Bibeleng. Hammoho li emela lipaki tse ’nè tsa histori tse supang litšobotsi tsa boprofeta tsa ho oa ha Babylona.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Maka ia pun berseru dengan suara yang kuat, katanya, Babel yang besar itu sudah roboh, sudah roboh, dan telah menjadi tempat kediaman roh-roh jahat, serta tempat tahanan bagi setiap roh najis, dan sangkar bagi setiap burung yang najis dan dibenci. Wahyu 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babylon yang harfiah telah jatuh sebagai Babel pada zaman Nimrod, dan Babylon yang harfiah juga telah jatuh pada zaman Belshazzar. Babylon rohani telah jatuh pada tahun 1798, dan kejatuhannya yang terakhir berulang kali digambarkan dalam Kitab Suci. Oleh sebab itu, pekhabaran tentang kejatuhan Babylon mengandungi perlambangan nubuatan tentang penggandaan. Bersama kejatuhan Babylon terdapat suatu penggandaan, namun terdapat juga dua lagi sebab nubuatan yang utama bagi fenomena penggandaan itu.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Mabaka a bobedi ke gore e le molaetsa e emela molaetsa o o kopantsweng le molaetsa wa bobedi. E emela melaetsa e mebedi. Go na le boammaaruri jo bongwe jo bo botlhokwa jo bo amanang le bokao le popego ya molaetsa wa moengele wa bobedi, mme fela re lemoga gore pego ya bofelo ya seporofeto ya ga Isaia, e e simololang mo kgaolong ya masome a manè, e simolola ka go menaganywa ga sesupo sa Mogomotsi, yo Keresete a neng a solofetsa go mo naya batho ba Gagwe, fa a sa ntse a diegile mo sehalalelong sa legodimo.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.
Lembutkanlah, lembutkanlah umat-Ku, firman Allahmu. Berkatalah dengan penuh penghiburan kepada Yerusalem, dan serukanlah kepadanya, bahwa masa peperangannya telah genap, bahwa kesalahannya telah diampuni; sebab ia telah menerima dari tangan Tuhan dua kali lipat karena segala dosanya. Yesaya 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Dikaneng tse dingwe mo Baebeleng ga di yo tse di buang ka tlhamalalo e kgolo jalo kaga karolo ya semelo sa ga Keresete e le Alefa le Omega, jaaka temana e e simololang mo go Isaia kgaolo ya masome a manè go fitlha kwa bokhutlong jwa buka. E le Alefa le Omega, Keresete o baya mosaeno wa leina la Gagwe e le Alefa le Omega mo temaneng eno, gonne fa o goroga kwa bokhutlong jwa Isaia, o boa gape a kaya Motshedisi, gonne Keresete ke Lefoko, mme ke ene tshimologo le bokhutlo.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Tujeh tuan berfirman, Langit ialah takhta-Ku, dan bumi ialah alas kaki-Ku; di manakah rumah yang kamu dirikan bagi-Ku? dan di manakah tempat perhentian-Ku? Sebab segala perkara itu telah dijadikan oleh tangan-Ku, dan segala perkara itu telah ada, firman Tuan: tetapi kepada orang inilah Aku akan memandang, yaitu kepada dia yang miskin dan yang remuk hatinya, dan yang gementar terhadap firman-Ku. Dia yang menyembelih seekor lembu jantan adalah seperti orang yang membunuh seorang manusia; dia yang mempersembahkan seekor anak domba, seperti orang yang mematahkan leher seekor anjing; dia yang mempersembahkan suatu persembahan sajian, seperti orang yang mempersembahkan darah babi; dia yang membakar kemenyan, seperti orang yang memberkati suatu berhala. Bahkan, mereka telah memilih jalan mereka sendiri, dan jiwa mereka bersukacita dalam kekejian mereka. Aku juga akan memilih kesesatan mereka, dan akan mendatangkan ketakutan mereka ke atas mereka; sebab ketika Aku memanggil, tiada seorang pun menjawab; ketika Aku berfirman, mereka tidak mendengar: melainkan mereka melakukan yang jahat di hadapan mata-Ku, dan memilih apa yang tidak Aku sukai. Yesaya 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Potso e tsosiwa mabapi le gore batho ba Modimo ba Mo agela ntlo efe. A ba agile ntlo ya semowa ya ga Petere, kgotsa sinagoge ya ga Satane? Modimo o supa gore ntlo e A e agileng e bopiwa ke bao e leng “bahumanegi le ba ba pelo e ikotlhayang, le” bao ba “rurifalelwang ke” “lefoko” la Modimo. O bapisa bao ba rurifalelwang ke lefoko la Gagwe le setlhopha se sengwe se se isetsang ditlhabelo tse di sa itshekang, ba ba itlhaoletseng tsela ya bone. Bao ba mo setlhopheng se se isetsang ditlhabelo tse di sa itshekang ba tla fitlhela, jaaka Bajuta ba ne ba fitlhela, gore ntlo ya bone e tla tlogelwa e le lešopele.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Ba porofeta bohle ba bua ka bofelo ba lefatše, ’me sena ke setšoantšo sa phapang pakeng tsa ba bohlale, ba thothomelang Lentsoeng la Hae, le ba maoatla ba nyehelang manyala ho Molimo, e leng manyala ao meea ea bona e a ratang. Ka lebaka lena, Molimo o tla ikhethela baetsalibe ba likhopolo-taba bakeng sa baroetsana ba maoatla ba Laodisea, e leng thetso eo moapostola Paulose a e supang hore e tlisoa ke ho amohela “leshano.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Pwɛtete” la yɛ agyiraehyɛde pɔtee bi wɔ Adventism abakɔsɛm mu, na adanfo no gyee toom wɔ 1863 mu, na wɔtoaa so sii so wɔ Advent abakɔsɛm nyinaa mu. Ɛyɛɛ atoro a ɛwoo fapem atoro, na ɛhɔ na wɔhyɛɛ ase sɛ wɔresi asɔredan atoro a wɔayɛ no sɛɛsɛe. Wɔn adwuma a wɔde resɛsɛe nokware asɔredan no kɔ so de besi “nna a edi akyiri” no. Yesaia de ti aduosia nsia no nsɛmtoatoa no si nyansafo ne nkwasea mmabaa du no mu mpaapaemu no mu. Yesaia reka nkɔmhyɛ abakɔsɛm a ɔhyɛɛ ho agyirae wɔ Yesaia aduanan nkyekyem a edi kan no mu no, bere a Kristo hyɛɛ bɔ sɛ ɔbɛsoma Ɔkyerɛkyerɛfo no nna mmiɛnsa ne fã a ɛyɛ sɛnkyerɛnne akyi bere a July 18, 2020 ahoyera no baa no.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Dengarlah firman TUHAN, hai kamu yang gentar terhadap firman-Nya; saudara-saudaramu yang membenci kamu, yang mengusir kamu oleh karena nama-Ku, berkata: “Biarlah TUHAN dimuliakan”; tetapi Ia akan menyatakan diri-Nya menjadi sukacitamu, dan mereka akan mendapat malu. Suara kegemparan dari kota, suara dari Bait Suci, suara TUHAN yang membalaskan ganjaran kepada musuh-musuh-Nya. Yesaya 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Dari tahun 1798 hingga 1844, dalam pergerakan kaum Millerit, Tuhan telah mendirikan sebuah bait suci rohani, yang sebagai utusan perjanjian itu Ia datangi dengan tiba-tiba pada tahun 1844. Tuhan mendirikan sebuah bait suci rohani dalam pergerakan seratus empat puluh empat ribu itu, supaya Ia dapat datang dengan tiba-tiba dan mengikat perjanjian dengan bait suci itu. Petrus, dalam suratnya yang pertama, pasal dua, menyebut bait suci itu sebuah “rumah rohani.” Mereka yang “mendengar firman Tuhan” ialah mereka yang Yohanes dalam kitab Wahyu maksudkan ketika ia berkata bahwa mereka yang mendengar adalah “berbahagia.” Mereka itulah panji itu, sebab panji itu terdiri daripada “orang-orang buangan Israel.” Orang-orang Laodikia yang bodoh akan mendapat malu apabila Tuhan mempermuliakan diri-Nya di dalam orang-orang Filadelfia yang gementar terhadap Firman-Nya, dan Firman-Nya itu ialah “kebenaran.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Dikelna voes taran yang didongoi salelama tempoh apabila orang bijaksana dengan orang bodoh sedang diasingkan daripada golongan yang lain, datang daripada “kota,” daripada “bait suci” dan daripada “Tuhan yang membalaskan ganjaran.” “Suara” yang pertama dari kota ialah “suara kebisingan,” dan “kebisingan” itu ialah kedatangan Penghibur yang datang dengan tiba-tiba.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Dan semasa hari Pentakosta telah genap tiba, mereka semua sehati sepikir berada di satu tempat. Dan tiba-tiba datanglah dari langit suatu bunyi seperti tiupan angin keras yang menderu, lalu memenuhi seluruh rumah tempat mereka duduk. Maka tampaklah kepada mereka lidah-lidah terbelah seperti nyala api, dan hinggaplah itu pada masing-masing mereka. Kisah Para Rasul 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Kata yang diterjemahkan sebagai “bunyi” dalam Kisah Para Rasul pasal dua, ayat dua, berarti “kebisingan” dan “kabar.” “Kabar” adalah suatu nubuatan. “Bunyi” atau “kebisingan” yang datang dari “kota” dilambangkan oleh “angin keras.” “Suara kebisingan dari kota” adalah “kabar” atau pesan kenabian Islam yang menandai kedatangan Sang Penghibur di lembah tulang-tulang kering yang telah dibunuh di “jalan kota besar itu, yang secara rohani disebut Sodom dan Mesir, di tempat Tuhan kita juga disalibkan.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Dalam fasal empat puluh Yesaya, “suara” yang akan menyediakan jalan bagi “utusan perjanjian” itu, bertanya apakah pekabaran yang harus ia “serukan.” Ia diperintahkan untuk “menyerukan” pekabaran Islam. Dalam Kisah Rasul-Rasul, “bunyi” yang memenuhi “rumah” rohani Petrus ialah “angin kencang yang menderu,” yang dalam Yehezkiel tiga puluh tujuh, datang dari keempat angin Islam.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Suara kebisingan dari kota, suara dari Bait Suci, suara TUHAN yang membalaskan ganjaran kepada musuh-musuh-Nya. Yesaya 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Tšwa tseleng moo Morena wa rena a bapotšwego gona, Mohomotši o thoma ka go tsebiša “lentšu” la yo a goeletšago lešokeng gore molaetša e swanetše go ba eng. Ke moka madira a maatla ao e lego tempele yeo e agilwego, bjalo ka ge go swantšhitšwe mo go tšhumeletšong ya mathomo go tloga ka 1798 go fihla ka 1844, a godiša mokgoši. Go sepela ga madira a maatla ge a tsebatša mokgoši wa Boislamo go iša go “lentšu” la boraro leo le hlaolago lentšu la Modimo la kahlolo godimo ga United States ka baka la go fetšwa ga molao wa Lamorena. Ke moo Morena a neago tefetšo gona. Mantšu a mararo a laolwa ka gare ga sebopego sa histori ye e utilwego ya magadima a šupago, ao a emelago ditlhaka tša mathomo, tša magareng, le tša bofelo tša lentšu la Seheberu leo le hlotšwego ke Ramaleme yo a Kgahlišago gomme la fetolelwa e le “therešo”. O ka se kgone go iqapela dilo tše!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Selaras dengan sejarah kenabian yang telah kita kenal pasti, Yesaya kemudian membicarakan tentang kelahiran sebuah bangsa.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Sebelum dia sakit bersalin, dia telah melahirkan; sebelum datang kesakitannya, dia telah melahirkan seorang anak lelaki. Siapakah yang pernah mendengar perkara seperti ini? Siapakah yang pernah melihat perkara-perkara seperti ini? Adakah bumi akan dibuat melahirkan dalam satu hari? Atau adakah suatu bangsa akan dilahirkan sekaligus? Kerana sebaik sahaja Sion sakit bersalin, dia melahirkan anak-anaknya. Adakah Aku akan membawa kepada saat kelahiran, tetapi tidak menyebabkan kelahiran berlaku? firman Tuhan. Adakah Aku menyebabkan kelahiran berlaku, lalu menutup rahim? firman Allahmu. Yesaya 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Neko yethuu yaa menwa ningi mbee wa mukaai kuthinia, mbee wa ivinda īu yaimire nzaa-inĩ, yokuo na itethya, na nduũnia yothe yikeanĩa nĩ mĩtugo yayo. No rĩrĩa athinjiri aili maimire, arĩa maikeanĩa nĩ gũkua kwao makĩigua guoya. Rĩrĩa mĩĩrĩ ĩrĩa yooku na yathithīte ĩkĩra kuuma na kwĩma ta nĩ yethuu, andũ othe arĩa mendete Yerusalemu nĩmakĩkeanĩa hamwe nayo. Arĩa mendete Yerusalemu matingĩrĩte tu yethuu ĩrĩa ya andũ elfu igana kimwe na mirongo ina na ĩna, no marĩ hamwe na rũũĩ rũa Ngai rũngĩ rũrĩa rũgĩcokerwo kuuma Babuloni hĩndĩ ĩyo. Kũriũka kuuma kĩhĩtũkinyo-inĩ kĩa mũthenya wa 18 wa Mweri wa Mũgwanja, 2020, gũtwarwo nĩ kwĩka kwa Mũhooi, nakĩo nĩgĩkũhe mĩũri ĩrĩa “yokuo” na “yathithīte” ũtũũre ũkĩmera ta mũti wa mwaki.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bersukacitalah kamu bersama Yerusalem, dan bergembiralah karena dia, hai semua orang yang mengasihinya; bersorak-sorailah bersama dia dengan sukacita, hai semua orang yang berkabung karena dia; supaya kamu menyusu dan dikenyangkan dari buah dada penghiburannya; supaya kamu memerah susu dan bersenang-senang dengan kelimpahan kemuliaannya. Sebab beginilah firman Tuhan: Lihatlah, Aku akan melimpahkan damai kepadanya seperti sungai, dan kemuliaan bangsa-bangsa seperti arus yang meluap; maka kamu akan menyusu, kamu akan digendong pada lambungnya, dan ditimang-timang di atas lututnya. Seperti seorang yang dihibur oleh ibunya, demikianlah Aku akan menghibur kamu; dan kamu akan dihibur di Yerusalem. Apabila kamu melihat hal ini, hatimu akan bersukacita, dan tulang-tulangmu akan tumbuh subur seperti rumput muda; dan tangan Tuhan akan nyata kepada hamba-hamba-Nya, tetapi murka-Nya kepada musuh-musuh-Nya. Yesaya 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
អាល់ហ្វា និង អូមេហ្គា ដាក់ចុងបញ្ចប់នៃការរៀបរាប់ចុងក្រោយរបស់អេសាយ ទៅត្រង់កន្លែងដែលវាបានចាប់ផ្ដើមតាំងពីដើម គឺដោយការកំណត់អត្តសញ្ញាណនៃការមកដល់របស់ព្រះវិញ្ញាណកម្សាន្ត។ ហើយដូចដែលតែងតែជាករណី ជាមួយនឹងសារទាំងអស់ដែលតំណាងឲ្យសាររបស់អេលីយ៉ា នោះវាត្រូវបានដាក់នៅក្នុងបរិបទនៃព្រះអម្ចាស់វាយប្រហារផែនដីដោយបណ្ដាសា។
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Mertua, idou, vaKova ena lako mai ena bukawaqa, kei na nona qiqinivalu me vaka na covulaca, me vakayacora na nona cudru ena katakata ni cudru, kei na nona vunauca ena yameyame ni bukawaqa. Ni na veilewai ko Jiova kei ira na tamata kecega ena bukawaqa kei na nona iseleiwau; ia era na lewe vuqa ko ira era na vakamatei Jiova. O ira era vakatabui ira ka vakasavasavataki ira ena veiteivaki e muri ni dua na vunikau e na loma, ni ra kana lewe ni vuaka, kei na ka vakasisila, kei na kalavo, era na rusa vata, sa kaya ko Jiova. Ni’u kila na nodra cakacaka kei na nodra nanuma: ena yaco ni’u na soqona vata na veimatanitu kecega kei na duivosavosa; era na qai lako mai, ka raica na noqu lagilagi. Aisea 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Wáadɛɛnshíi Laodicea Adventistfoɔ a wɔwɔ “dua” no akyi—nimdeɛ a ɛfa papa ne bɔne ho dua a ɛwɔ “turo” Eden no “mfinimfini” no—ka sɛ wɔredi wɔn ho kronkron na wɔretew wɔn ho ho, nanso nokwarem no, wɔredidi Babilon nkyerɛkyerɛ a ɛho ntew no, na wɔrehintahintaw sɛnea Adam ne Hawa yɛeɛ no, esiane bɔne a na wɔdɔ no dodo nti a wɔantumi amfa nngu hɔ no. Wɔne aman foforɔ nyinaa bɛsɛe. Wɔde wɔn toto anyansafoɔ no ho, wɔn a wɔbɛyɛ “nsɛnkyerɛnne.” “Nsɛnkyerɛnne” no ne “ensign” no, a egyina hɔ ma Homeda no, a ɛno ne Awurade wo Nyankopɔn no nsɛnkyerɛnne a ɛyɛ nokware mu de kronkron ne ne nkurɔfoɔ.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Oleh itu, bani Israel hendaklah memelihara hari Sabat, dengan merayakan hari Sabat turun-temurun, sebagai suatu perjanjian yang kekal. Itulah suatu tanda antara Aku dan bani Israel untuk selama-lamanya; kerana dalam enam hari TUHAN menjadikan langit dan bumi, dan pada hari yang ketujuh Ia berhenti dan menjadi segar kembali. Keluaran 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Ba bohlale ga ba iphitlha ka morago ga setlhare sa boipolelo; ba tsholeditswe godimo jaaka leswao, ba bonatsha kgalalelo ya Modimo mo ditiragalong tsa bofelo tsa kganetsano e kgolo. Kgalalelo ya Gagwe ke semelo sa Gagwe; mme karolo ya semelo sa Gagwe e ba e emelang lefatshe ke Alefa le Omega, tshimologo le bokhutlo, wa ntlha le wa bofelo, jo bo emetsweng e le “Boammaaruri.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Ла би тэдний дунд нэгэн тэмдэг тогтоож, тэднээс зугтан үлдсэн хүмүүсийг үндэстнүүд уруу—Таршиш, Пул, нум татагч Луд, Тубал, Иаван, мөн Миний алдар сууг сонсоогүй, Миний сүр жавхланг үзээгүй алс холын арлууд уруу—илгээнэ; тэд Миний алдар сууг харь үндэстнүүдийн дунд тунхаглах болно. Тэгээд тэд та нарын бүх ах дүүсийг бүх үндэстнүүдээс ЭЗЭНд өргөл болгон морьд дээр, тэрэгнүүдээр, дамнуургануудад, луусууд дээр, хурдан хөсгөөр Миний ариун уул Иерусалим уруу авчирна гэж ЭЗЭН айлдаж байна; Израилийн хөвгүүд цэвэр саванд өргөлөө ЭЗЭНий өргөөнд авчирдгийн адил юм. Би мөн тэдний дотроос тахилч нар болон левичүүдийг авна гэж ЭЗЭН айлдаж байна. Учир нь Миний бүтээх шинэ тэнгэрүүд ба шинэ газар Миний өмнө оршин тогтнохын адил гэж ЭЗЭН айлдаж байна, тийнхүү та нарын үр удам ба та нарын нэр мөн үлдэнэ. Мөн нэг шинэ сараас нөгөө шинэ сар хүртэл, нэг амралтын өдрөөс нөгөө амралтын өдөр хүртэл, бүх махбод Миний өмнө мөргөхөөр ирэх болно гэж ЭЗЭН айлдаж байна. Тэд гарч, Миний эсрэг гэмт хэрэг үйлдсэн хүмүүсийн хүүр сэгийг харах болно; учир нь тэдний өт үхэхгүй, тэдний гал унтрахгүй; мөн тэд бүх махбодод жигшүүр болно. Исаиа 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Lalgana nabi Yesaya ya mafelelelo liqalisa hi ku ta ka Mupfuni hi N’wendzamhala wa 2023, naswona lalgana rero ri hela hilaha ri sunguleke hakona. Ri fika eka matimu lama fihliweke ya mirisava ya nkombo lama pfuriwaka ntsena nyana emahlweni ka loko nkarhi wa tintswalo wu pfala. Ri kombisa ku vuyelela ka ku famba ka Vamillerite eku sunguleni ku ri karhi ku fambelanisiwa ni matimu ya ku famba ka va dzana ni mune wa makume mune wa magidi emakumu. Ri yimela rungula ra ndzhukano lowu fambisanaka ni rungula ra Eliya tanihi rungula ra ntirho wa vuprofeta wa Islama wa ku karihisa matiko, hilaha wu tirhisiwaka hakona hi Hosi ku tisa vuavanyisi ‘ku sungula’ ehenhla ka United States hikwalaho ka nawu wa Sonto, kutani ‘eku heteleleni’ ehenhla ka misava hinkwayo, hikwalaho ka ku xandzuka koloko ku fanaka.
We will continue our consideration of Isaiah’s last narrative in the next article.
Mosa tswelela ka go sekaseka ga rona pego ya bofelo ya ga Isaia mo setlhogong se se latelang.