For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
Kwa muda mrefu sana, kwa hakika tangu mara tu baada ya 9/11, tumefundisha kwa uthabiti kwamba hukumu ya walio hai ilianza tarehe 9/11. Tuliufahamu ukweli huu kutoka kwa ushahidi mwingi wa kibiblia, uliouthibitisha kutoka pande tofauti kabisa. Tangu Julai 2023, tumeelewa hata maelezo zaidi ya hukumu ya walio hai, iliyoanza tarehe 9/11, kuliko maelezo yaliyogunduliwa muda mfupi baada ya 9/11. Kwa nini hukumu ya walio hai ilianza tarehe 9/11? Hukumu ya walio hai ya kibiblia ni nini?
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
Muchitsauko chokutanga chebhuku raZvakazarurwa, chimiro chikuru chinozivikanwa chaKristu ndechokuti ndiye Arfa naOmega, Mavambo naMagumo, Wokutanga nowokupedzisira. Anopa muenzaniso wehunhu ihwohwo chaihwo paakarayira Johane kuti anyore zvinhu zvakanga zviripo, uye nokuita kudaro Johane aizonyorawo zvinhu zvichauya. Jesu nguva dzose anoratidza magumo nemavambo. Ndizvo zvaari.
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
Bhaibheri rinoratidza Jesu seShoko. Bhuku rokutanga riri muBhaibheri, Genesisi, rinoreva kuti “kutanga.” Bhuku rokupedzisira reBhaibheri ndiro bhuku raZvakazarurwa, uye chokwadi chakatanga kuratidzwa mubhuku raGenesisi chinobatwa mubhuku raZvakazarurwa. Genesisi ndiro Arfa, uye Zvakazarurwa ndiro Omega; uye pamwe chete ndizvo Shoko, uye Shoko ndiJesu, ari iye Arfa naOmega. Chisimbiso chaMwari, kana kuti zita ravo, chakanyorwa mukati memupata umwe neumwe wechiporofita cheBhaibheri. Chisimbiso ichocho chinosimbisa kuti chiedza chiri mumupata wacho ichokwadi.
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
Kana dudziro yechikamu cheuporofita isina kutakura chiratidzo chaMwari, rinova zita ravo, rinovawo chimiro chavo; naizvozvo, dudziro yacho haina kururama. Kune mimwe miedzo inofanira kushandiswa pakududzira Shoko rouporofita raMwari, asi miedzo ipi neipi ingashandiswa nomunhu, inofanira kutsanangurwa mukati meShoko raMwari. Kana pasina miedzo yakagadzirwa navanhu, panova nedudziro shoma dzakagadzirwa navanhu. Saka, nei? Uye chii? Kutonga kwevapenyu kweBhaibheri kwakatanga pa9/11 here?
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
උන්වහන්සේ ප්රකාශනයේ පොතේ තමා ගැන හඳුන්වා දෙන්නාහම, ක්රිස්තුස්වහන්සේ ස්වයංවම තමා ආරම්භයත් අවසානයත් බව ප්රකාශ කරමින්, තම ස්වභාවයේ එම ගුණාංගය නිරූපණය කරන්නේ කුමක්ද යන්න දර්ශනය කිරීමට යොහන් ප්රේරිතයා භාවිත කරයි. මුළු පොතේම පණිවිඩය උන්වහන්සේගේම එළිදරව්වක් බව උන්වහන්සේ හඳුන්වා දෙයි. යොහන්ගේ ලෝකයේ එවකට පැවති දේ ලියන ලෙස උන්වහන්සේ යොහන්ට ආඥා කරන අතර, එසේ කිරීමෙන් යොහන් ලෝකයේ අවසානයේ සිදුවන දේ සටහන් කරමින් සිටියේය. යොහන් ක්රිස්තියානි සභාවේ ආරම්භයේ සිටි නායකයන් දොළොස් දෙනාගෙන් එක් අයෙකි; ඒ අනුව, යොහන් ප්රකාශනයේ හත්වන පරිච්ඡේදයේ එක් ලක්ෂ සතළිස් හතර දහස සහ මහත් සමූහයා විසින් නිරූපිත ක්රිස්තියානි සභාවේ අවසානය ද දර්ශනය කරයි.
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
Mantiki ya kibiblia ni haya: Yesu ndiye Neno, ambaye kwa hilo vitu vyote viliumbwa, Neno ambalo siku zote limekuwapo pamoja na Baba yake, naye pia ndiye Biblia, kwa maana Yeye ndiye Neno la Mungu. Sifa ya kwanza ya tabia ya Kristo inayotambulishwa katika ujumbe wa mwisho wa Neno la Mungu ni kwamba Yeye huonesha mwisho wa jambo, kwa mwanzo wa jambo hilo hilo. Ikiwa ukweli huu kuhusu tabia ya Mungu hautatumika katika kujifunza Biblia kwa mtu, hawezi kujua kwa kweli hukumu ya walio hai ni nini, na kwa nini ilianza tarehe 9/11, na la muhimu zaidi, kwa nini inakaribia kwisha.
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
Somuenzaniso womgomo we-Alpha no-Omega, u-Israyeli wasendulo uyisifaniso sika-Israyeli wanamuhla; leli yiqiniso lesiprofetho elingabuye lichazwe ngokuthi u-Israyeli ongokoqobo uyisifaniso sika-Israyeli womoya. Noma ngabe kungavezwa kanjani, kokubili u-Israyeli wasendulo ongokoqobo no-Israyeli wanamuhla womoya banomlando wokuqala nomlando wokugcina. Imilando emithathu kwemine isedlulile, futhi manje sesisemlandweni wesine nowokugcina.
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
Nhoroondo nhatu dzakapfuura dzinomirira zvapupu zvitatu zvechizvarwa chokupedzisira chenhoroondo yenyika. Nhoroondo nhatu idzodzo dzakapfuura dzinozivisa chizvarwa chinomiririrwa mubhuku raZvakazarurwa sevane zana namakumi mana nezvina zvuru. Kune mimwewo mitsara yeuprofita yenhoroondo inobatawo vane zana namakumi mana nezvina zvuru, asi nhamba yevane zana namakumi mana nezvina zvuru ine chiratidzo chouprofita chokuti vane zana namakumi mana nezvina zvuru ndivo vanomiririrwa nenzira youprofita nokuwanza marudzi gumi namaviri eIsraeri yekare chaiyo, navadzidzi gumi navaviri veIsraeri yomudzimu yazvino.
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
Somuenzaniso wumwe we-Alpha ne-Omega, tingelosi letintsatfu letikuSembulo sehluko selishumi nelisine zimelela umlando wekucala newekuphela. Umnyakato waMillerite umelela umlando wekucala wetingelosi letintsatfu, kantsi umnyakato walabange-ikhulu nemashumi lamane nakune umelela umlando losekupheleni kwemlayeto wengilosi yesitsatfu. Umnyakato we-alpha wamemetela kuvulwa kwehlulelwa kwekucwaninga nga-October 22, 1844. Umnyakato we-omega wamemetela kuvulwa kwekwehlulelwa kwalabaphilako, ukhomba kucala kwako njenge 9/11.
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
Mfano wa tatu wa Alfa na Omega, unaoweza kuthibitishwa kwa urahisi kwa uvuvio, ni kwamba mwanzoni, katika harakati ya alfa ya Wamileraiti, mfano wa wanawali kumi ulitimizwa kwa ukamilifu wake kabisa. Dada White anatambulisha historia ya Wamileraiti katika kitabu, Pambano Kuu, katika muktadha wa mfano huo kutimizwa wakati huo. Anafundisha kwamba harakati ya omega ya wale mia moja arobaini na nne elfu pia itatimiza mfano wa wanawali kumi kwa ukamilifu wake kabisa. Mashahidi watatu wafupi wa Kristo wanaoitambulisha mwisho pamoja na mwanzo.
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
Pakutanga kweIsraeri yekare, Ishe vakapinda musungano neVaHebheru sezvakaratidzwa neropa raiva pamagwatidziro emikova, izvo, chokwadika, ndizvo zvinotanga kutaurwa nezve Kuchema kwePakati peusiku muShoko raMwari. Rubhabhatidzo chiratidzo chouhukama hwesungano naKristu, uye Pauro anotidzidzisa kuti VaHebheru vakabuda muEgipita vakabhabhatidzwa vose “mugore” nomu“Gungwa” Dzvuku. Pavakange vayambuka gungwa vakapiwa mana, iro, pakati pezvimwe zvinhu, riri chiratidzo cheSabata rezuva rechinomwe mumamiriro ekuti rakanga riri muedzo.
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
“මන්නා” ඔවුන්ගේ ප්රථම පරීක්ෂණය නිරූපණය කරයි; ඔවුන් යොෂුවා සහ කාලෙබ්ගේ පණිවිඩය ප්රතික්ෂේප කරමින් තමන්ගේ දසවන හා අවසාන පරීක්ෂණයෙන් අසමත් වූ කල, එවිට ස්වාමීන්වහන්සේ ඔවුන්ව තමන්ගේ ගිවිසුම් ජනතාව ලෙස ප්රතික්ෂේප කර, යොෂුවා සහ කාලෙබ් සමඟ ගිවිසුමට ඇතුළත් වූ සේක. ඔවුන් අවසානයේ පොරොන්දු දේශයට ඇතුළු වූ විට, ඒ අවුරුදු හතළිහ තුළ උපන් පුරුෂයන් මත සුන්නත්කරණ චාරිත්රය සිදු කර නොතිබුණේය; මක්නිසාද එම චාරිත්රය කාදේෂ්හි කැරැල්ලේදී අවසන් කරනු ලැබ, ඇතුළුවීමට තත්පරයට පෙර කාදේෂ්හිදී යළි ස්ථාපිත කරන ලද්දේය. මෙය අල්ෆා සහ ඔමේගාගේ ලාංඡනයකි.
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
Makore makumi mana ekudzungaira murenje akatanga nokupandukira shoko raJoshua naKalebhu, uye akaguma nokupanduka kwaMozisi pakurova Dombo, nokudaro achimiririra zvisizvo hunhu nebasa raMwari. Kutanga kwaIsraeri wekare kunoratidza kuguma kwaIsraeri wekare.
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
Ekugumeni kwa-Israyeli wasendvulo, Jesu njenga-“Sithunywa seSivumelwano” kuMalakhi sehluko sesitsatfu, wefika kuze acinise “sivumelwano” nalabanengi liviki linye, kugcwaliseka kwaDanyela sehluko sesiphohlongo. NjengeSithunywa seSivumelwano, Khristu wangena esivumelwaneni nelibandla lemaKhristu emlandvweni lona kanye lapho adlula khona bantfu besivumelwano sangaphambili. Ekucaleni kwa-Israyeli wasendvulo njengabantu besivumelwano saNkulunkulu, iNkhosi yadlula bantfu besivumelwano bangaphambili yase ingena esivumelwaneni nebantfu labasha labakhetsiwe. Yenta yona kanye leyo nto ekugcineni kwa-Israyeli wasendvulo.
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
Muenzaniso wesungano ndiwo wanano, uye kubva pakuberekwa kwaKristu kusvika pakuparadzwa kweJerusarema muna 70 AD, chiporofita chinoratidza kurambana kwaMwari neIsraeri yekare chaiyo kuchienderera mberi zvishoma nezvishoma. Saka, kurambana kwacho kwakatanga kushanda chaiko rini—pakuberekwa kwake, pakufa kwake, pakutakwa nematombo kwaStefano, kana pakaparadzwa Jerusarema?
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
“Zvichakadaro vanamati vaibva kumarudzi ose vaitsvaga temberi yakanga yakatsaurirwa kunamata Mwari. Ichipenya nendarama nematombo anokosha, yaiva chiratidzo chorunako noukuru. Asi Jehovha akanga asingachawanikwi mumuzinda iwoyo worunako. Israeri serudzi yakanga yazviramba kuna Mwari. Apo Kristu, pedyo nokupera kwebasa Rake repanyika, akatarisa kokupedzisira mukati metemberi, akati, ‘Tarirai, imba yenyu yasiyiwa kwamuri iri dongo.’ Mateo 23:38. Kusvikira panguva iyoyo akanga adaidza temberi iyi imba yaBaba Vake; asi Mwanakomana waMwari paakabuda pamadziro iwayo, kuvapo kwaMwari kwakabviswa nokusingaperi patemberi yakanga yavakwa kuti ikudze Iye.” Mabasa Avapostora, 145.
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
Pa zuva rakatevera mushure meKupinda kwaKristu kweKukunda, Kristu akazivisa kuti imba yomuJudha yakanga yasiiwa iri dongo, uye kurambana kwakapedzwa zvizere. Naizvozvo, kurambana kwakapedzwa pakunyura kwezuva pazuva reKupinda kweKukunda.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
“Jerusalema rakanga riri mwana wokuchengeta Kwake, uye sokurira kunoita baba vane unyoro pamusoro pomwanakomana akarasika, saizvozvo Jesu akachema pamusoro peguta raizikanwa kwaAida. Ndingakusiya sei? Ndingakuona sei wapiwa kuparadzwa? Ndinofanira kukurega uchienda kundizadza mukombe wokusarurama kwako here? Mweya mumwe chete une ukoshi hukuru zvokuti, kana uchienzaniswa nawo, nyika dzinonyura mukusakosha; asi pano paiva norudzi rwose rwava kuda kurasika. Zuva raikurumidza kunyura kumadokero parakanga richizobva pakuonekwa kudenga, zuva renyasha reJerusalema raizoguma. Panguva iyo rwendo rwacho rwakanga rwamira pachikomo cheOliveti, kwakanga kusati kwanyanya kunonoka kuti Jerusalema ritendeuke. Mutumwa wetsitsi panguva iyo akanga achipeta mapapiro ake kuti aburuke kubva pachigaro choushe chendarama, achipa nzvimbo kururamisira nokutonga kwaikurumidza kuuya. Asi moyo mukuru waKristu worudo wakanga uchiri kureverera Jerusalema, iro rakanga rashora tsitsi Dzake, ranyomba kunyevera Kwake, uye rakanga rava kuda kunyudza maoko aro muropa Rake. Dai Jerusalema raingotendeuka chete, kwakanga kusati kwanyanya kunonoka. Panguva iyo mwaranzi dzokupedzisira dzezuva rairereka dzakanga dzichiri kunonoka pamusoro petembere, neshongwe, nepamusoro-soro, ko mutumwa akanaka haangadai akaritungamirira kurudo rwoMuponesi here, nokudzora kuparadzwa kwaro? Guta rakanaka asi risina utsvene, rakanga rakanda maprofita namabwe, rakanga raramba Mwanakomana waMwari, rakanga richizvisungira pacharo, nokusapotera kwaro, muzvisungo zvouranda,—zuva raro renyasha rakanga rava pedyo nokupera!”
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
“Zvakadaro, Mweya waMwari unotaurazve neJerusarema. Zuva risati rapera, humwe uchapupu hunopupurirwazve pamusoro paKristu. Inzwi rechipupuriro rinosimudzirwa kumusoro, richipindura kudanwa kunobva kunguva yechiporofita yakapfuura. Kana Jerusarema richinzwa kudanwa uku, kana richigamuchira Muponesi ari kupinda namasuwo aro, richiri kungaponeswa.
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
“Mashoko asvika kuvatongi muJerusarema kuti Jesu ari kuswedera kuguta aine boka guru revanhu. Asi havana kugamuchira Mwanakomana waMwari. Nokutya vanobuda kundosangana naye, vachitarisira kuparadzira mhomho yevanhu. Sezvo rwendo rwacho rwava kuda kuburuka paGomo reMiorivhi, runomiswa nevatongi. Vanobvunza chikonzero chokufara uku kunoputika. Pavanobvunza vachiti, ‘Ndianiko uyu?’ vadzidzi, vazadzwa nomweya wokufemerwa, vanopindura mubvunzo uyu. Nemashoko anoyevedza vanodzokorora zviprofita zvine chokuita naKristu:”
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
“Adamu achakuambia, Ni uzao wa mwanamke utakaoponda kichwa cha nyoka. ”
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
“Bvunza Abhurahamu, achakuudza kuti, ndi ‘Merekitizedheki Mambo weSaremu,’ Mambo weRugare. Genesisi 14:18.
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Yakobo u ta mi byela leswaku, Hi yena Xiloh wa nyimba ya Yuda.
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
“Isaya achakuambia, ‘Imanueli,’ ‘Wa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani.’ Isaya 7:14; 9:6.
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
“Yeremia achakubatsira kunzwisisa kuti, Davi Bazi, ndiye ‘Jehovha Kururama Kwedu.’” Jeremia 23:6.
“Daniel will tell you, He is the Messiah.
“Daniel ari kukuxelela athi, NguMesiya.”
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Hosea achakuudza kuti, Ndiye ‘Ishe Mwari wehondo; Ishe ndiye chirangaridzo Chake.’ Hosea 12:5.
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
“Yahaya Mubhabhatidzi achakuudzai kuti, Ndiye ‘Gwayana raMwari, rinobvisa chivi chenyika.’ Johani 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Jehovha mukuru akazivisa ari pachigaro Chake choushe achiti, ‘Uyu ndiye Mwanakomana Wangu anodikanwa.’ Mateu 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Isu, vadzidzi vake, tinozivisa tichiti, Uyu ndiye Jesu, Mesiya, Muchinda woupenyu, Mudzikinuri wenyika.
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
“Na mkuu wa falme za giza amkiri, akisema, ‘Nakujua wewe ni nani, Mtakatifu wa Mungu.’ Marko 1:24.” Tumaini la Vizazi Vyote, 577–579.
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
Nhoroondo yeKupinda kwaKristu kweKukunda yakafanoburitsa nhoroondo yeKuchema kwePakati peusiku munguva yevaMillerite. Ndima yabva kuna Sister White inoratidza kuti pakatanga kupinda ikoko vanhu vakauya pasi pekufemerwa noMweya Mutsvene, uye ipapo Kristu akamira ndokuchema pamusoro peJerusarema. Shure kwaizvozvo akaenderera mberi nokupinda ikoko, uye ndokuzosangana navatungamiri vechiJudha. Ndinoda kusiyanisa zvimwe zvimiro zvenyaya iyi kuti ndigone kuziva zviratidzo zvenzira zvinodzokororwa munhoroondo yevaMillerite. Asi kutanga ndinoda kutaura chinhu pamusoro pokutanga nokuguma. Zvatangobva kutora kubva kuna Sister White zvinomiririra kuguma kwechitsauko, uye kuvhurwa kwechitsauko chinotevera kunoti zvinotevera.
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
“Ukukwera kwa Khristu kolowera mu Yerusalemu mwachipambano kunali chithunzi chosaoneka bwino choneneratu za kubwera kwake m’mitambo ya kumwamba ndi mphamvu ndi ulemerero, pakati pa chipambano cha angelo ndi kukondwera kwa oyera mtima. Pamenepo padzakwaniritsidwa mawu a Khristu kwa ansembe ndi Afarisi akuti, ‘Simudzandionanso Ine kuyambira tsopano, kufikira mudzanena kuti, Wodala ndi Iye amene akudza m’dzina la Ambuye.’ Mateyu 23:39. M’masomphenya a uneneri Zekariya anasonyezedwa tsiku limenelo la chipambano chomaliza; ndipo anaonanso chiweruzo cha iwo amene pa kudza koyamba anakana Khristu: ‘Adzayang’ana pa Ine amene anamuboola, ndipo adzamulirira Iye, monga munthu alirira mwana wake yekhayo, ndipo adzamva kuwawa chifukwa cha Iye, monga munthu amamvera kuwawa chifukwa cha mwana wake woyamba kubadwa.’ Zekariya 12:10. Chithunzi chimenechi Khristu anachiona pasadakhale pamene anaona mzindawo nalilira. M’chiwonongeko cha dziko cha Yerusalemu anaona chiwonongeko chomaliza cha anthu aja amene anali olakwa pa mwazi wa Mwana wa Mulungu.”
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
“Vadzidzi vakaona ruvengo rwavaJudha kuna Kristu, asi vakanga vasati vaona kuti rwaizoguma nei. Vakanga vasati vanzwisisa mamiriro echokwadi aIsraeri, kana kunzwisisa kutsiva kwaizowira pamusoro peJerusarema. Kristu akavazarurira izvi nechidzidzo chakakosha chaionekwa pachinhu.”
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“ကြူးရှလင်မြို့အား နောက်ဆုံးပြုသော တိုက်တွန်းပန်ကြားချက်သည် အချည်းနှီးဖြစ်ခဲ့သည်။ ‘ဤသူကား မည်သူနည်း’ ဟူသော မေးခွန်းအပေါ် လူအစုအဝေး၏ ပြန်လည်တုံ့ပြန်ချက်ထဲတွင် အတိတ်ကာလ၏ ပရောဖက်ပြုသံကို ယဇ်ပုရောဟိတ်များနှင့် အုပ်စိုးရှင်များက ပြန်လည်ပဲ့တင်ထပ်သကဲ့သို့ ကြားခဲ့ကြသော်လည်း၊ ထိုသံကို ဗျာဒိတ်ပေးတော်မူခြင်း၏ အသံဟု မခံယူကြ။ ဒေါသနှင့် အံ့အားသင့်မှုဖြင့် သူတို့သည် လူများကို တိတ်ဆိတ်စေရန် ကြိုးပမ်းကြသည်။ လူအုပ်ကြားတွင် ရောမအရာရှိများ ရှိနေကြသဖြင့်၊ ကိုယ်တော်၏ ရန်သူများက ယေရှုကို ပုန်ကန်မှုတစ်ရပ်၏ ခေါင်းဆောင်အဖြစ် သူတို့ထံ တိုင်ကြားကြသည်။ သူတို့က ကိုယ်တော်သည် ဗိမာန်တော်ကို လက်ဝယ်ယူရန်နှင့် ကြူးရှလင်မြို့၌ မင်းအဖြစ် အုပ်စိုးရန် နီးကပ်နေပြီဟု ဖော်ပြကြသည်။” The Desire of Ages, 580.
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
Tlhaeelo ye ke bego ke sa nyake go e fetiša ke gore go tsena ga Kriste ka phenyo Jerusalema ga go emele feela Sello sa Bošego bja Gare sa historing ya ba-Millerite, eupša gape go emela bofelo bja lefase. Go amanywa le go boa ga Kriste mathomong a nywaga ye sekete ya Kutollo kgaolo ya masomepedi, gomme gape le go boa ga Gagwe le Jerusalema ye Mpsha bofelong bja nywaga ye sekete. Gape go amanywa le lehu la ba babe mo go tleng ga Gagwe la bobedi, le kahlolo ya bona ya mafelelo bofelong bja nywaga ye sekete. Go bulwa ga temana ya mafelelo go re, “Boipiletšo bja mafelelo go Jerusalema bo bile lefeela. Baperisita le babuši ba be ba kwele lentšu la boporofeta la nakong ye fetilego le galagala gape ka bontši bja lešaba, ge go arabja potšišo ye e rego, ‘Ke mang yo?’ eupša ga se ba le amogela bjalo ka lentšu la Tlhahlo ya Moya.”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
Chikumbiro chokupedzisira chakava chisina maturo, uye chikumbiro ichocho chakaratidzwa se“inzwi rouporofita hwenguva yakapfuura.” Vazhinji mumazuva aKristu vakaramba chikumbiro chavo chokupedzisira, nokuti vakaramba zano raJeremia rokuti vadzokere kunzira dzekare. Vakarambeawo nzira yokuti mutsetse pamusoro pomutsetse, nokuti vadzidzi vakanga vapindura mubvunzo wokuti “Uyu ndiani,” nokubatanidza zvapupu zvinoverengeka pamwe chete, mutsetse pamusoro pomutsetse, pano zvishoma uye apo zvishoma.
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
Hi Kreste a sungula ku nghena eYerusalema, a yima endleleni. Swi sungula hi ku hetiseka ka vuprofeta loko vadyondzisiwa va kumiwa mbhongolo leswaku Kreste a ta yi khandziya. A a si tshama a khandziya xiharhi, naswona xiharhi lexi a xi si tshama xi khandziyeriwa. Nxopaxopo wa mhaka lowu wu kombisa singita, hikuva hi xihi xiharhi lexi pfumelelaka mukhandziyi ro sungula, naswona i mani la tivaka ku lawula ku khandziya mbhongolo leyi nga si tshama yi endla sweswo eku sunguleni. Leswi swi fana ni nkarhi lowu Vafilista va vekeke gandzelo ehenhla ka kalichi, swin’we ni Areka, kutani va bohelela homu timbirhi leti a ti ri karhi ti mamisa marhole ya tona, naswona leti a ti nga si tshama ti kokile kalichi emahlweni, kutani hi ku hatlisa ti fularhela marhole ya tona ti sungula riendzo ro tlherisela Areka eka Vaheveru. Areka yi le ndleleni yo ya eYerusalema, naswona loko Davhida eku heteleleni a yi nghenisa eYerusalema, u fanekisele ku nghena ka Kreste ka ku hlula.
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
Panguva iyo Kristu ava pamusoro pembongoro, vanhu vakatanga kutandavadza nguo dzavo mumugwagwa, vachitema mapazi emichindwe; uye mhere yokudanidzira ikabuda ichiti, “Hosana kuMwanakomana waDhavhidhi; Ngaarumbidzwe Uyo anouya muzita raShe! Hosana kumusoro-soro.” (Mateu 21:9) Vatungamiri vakapikisa vakadana kuti Jesu anyaradze chaunga. Vakaenderera mberi, Jesu akamira kuti acheme pamusoro porudzi rwakarasika rwavanhu, rwakamiririrwa neJerusarema. Ipapo rwendo rwacho rwakaenderera mberi, uye vatungamiri vakapindirazve zvakare, vachida kuziva kuti Jesu ndiani. Zvino vadzidzi vakapindura neuchapupu hwavaporofita, mutsetse pamusoro pomutsetse.
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
Nhoroondo yatiri zvino kufungisisa yakatangirwa nokumutswa kwaRazaro, uko kunoratidza kuora mwoyo kwekutanga mumutsara wechiporofita unoratidzirwa mumufananidzo wevasikana gumi, uyewo nokubata kwaUzza Areka, mumutsara wokupinda kwaDhavhidhi mukukunda muJerusarema. Kuora mwoyo kwekutanga kunobatanidzwa nenguva yokumirira, uye Kristu akambomirira paakatanga kunzwa kuti Razaro airwara, sezvakaitawo Dhavhidhi nokumirira kwake paakasiya Areka panzvimbo yakafira Uzza kusvikira azozodzoka kuzoiwana. Razaro akafa, uye shure kwaizvozvo akamutswa. Razaro ndiye uyo, shure kwaizvozvo, anotungamirira mbongoro inotasvwa naJesu pakupinda muJerusarema.
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
M’mbiri ya a Millerite, mngelo wachiwiri anafika pa 19 Epulo 1844, pa kukhumudwitsidwa koyamba, komwe kunasonyeza chiyambi cha nthawi yochedwa. Pambuyo pake Samuel Snow anayamba kukulitsa pang’onopang’ono uthenga wa Kufuula kwa Pakati pa Usiku. Kukula pang’onopang’ono kwa uthengawo kukuyimiridwa ndi kulowa kwa Khristu mu Yerusalemu. Kupita patsogolo kwa ntchito ya Snow kukuyimiridwanso m’maulendo a Likasa, kuchokera kwa Afilisti, kupita pa ngolo, kupita kwa Uza, ndipo potsiriza kulowa mu Yerusalemu.
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
Ukungena kuqala ngesimemezelo sabantu lapho abaholi betshela uKristu ukuba athulise isixuku, kulandelwa ukukhala kukaKristu, bese kuba isimemezelo sabafundi lapho abaholi abanenhliziyo elukhuni bebuzisa ukuthi uKristu wayengubani. Ukubonakaliswa kogqozi kubantu okwabangela impendulo yokuqala yabaholi abanenhliziyo elukhuni kuyaphindwa ngabafundi lapho beveza, “umugqa phezu komugqa,” inqwaba yofakazi abaprofethayo basendulo. Lapho ilanga lishona ngalolo suku, u-Israyeli wasendulo wayesehlukaniswe noNkulunkulu.
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
Munyaya iyoyo tinoziviswa kuti vadzidzi havana “kunzwisisa kutsiva kwakanga kuchauya pamusoro peJerusarema.” “Kutsiva” kwaizofanira “kuitika pamusoro peJerusarema” kwakaratidzwa kuvadzidzi ne“chidzidzo chakakosha chezvinhu zvinooneka.” Chidzidzo ichocho chakakosha chezvinhu zvinooneka chaiva kutukwa kwemuonde. Kuparadzwa kweJerusarema, uko vadzidzi vakanga vasati vachinzwisisa, kwakaratidzwa nokutukwa kwemuonde, uyewo nomufananidzo Kristu waakanga ambodzidzisa pamusoro pomuonde.
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“Onyo iri inoshanda kumazuva ose. Chiito chaKristu chokutuka muti waakanga asika nesimba rake amene chinomira sechinonyevera machechi ose navaKristu vose. Hakuna munhu angararama mutemo waMwari asingashumiri vamwe. Asi kune vazhinji vasingararami upenyu hwaKristu hune tsitsi, husina kuzvitsvakira pachahwo. Vamwe vanozvifunga kuti vaKristu vakanaka kwazvo havanzwisisi kuti kushandira Mwari kunorevei. Vanoronga nokufungisisa kuti vazvifadze ivo pachavo. Vanoita chete zvose vachitarisa ivo pachavo. Nguva inokosha kwavari chete pakuti vangazviunganidzira. Muzvinhu zvose zvoupenyu ichi ndicho chinangwa chavo. Havashumiri vamwe, asi ivo pachavo. Mwari akavasika kuti vararame munyika umo kushumira kusina kuzvitsvakira pachako kunofanira kuitwa. Akavarongera kubatsira vamwe vanhu munzira dzose dzinobvira. Asi kuzvida kwakakura kwazvo mukati mavo zvokuti havagoni kuona chimwe chinhu. Havasi mukubatana navanhu. Avo vanorarama nenzira iyi vachizviitira ivo pachavo vakafanana nomuonde wakaratidza zvose sokunge une zvibereko, asi wakanga usina zvibereko. Vanochengeta maumbirwo okunamata, asi pasina kutendeuka kana kutenda. Mukutaura vanokudza mutemo waMwari, asi kuteerera hakuna. Vanotaura, asi havaiti. Mukutongwa kwakataurwa pamusoro pomuonde, Kristu anoratidza kuti kunyepedzera kusina maturo uku kunosemesa zvakadini pamberi pake. Anozivisa kuti mutadzi ari pachena ane mhosva shoma kupfuura uyo anozviti anoshumira Mwari, asi asingabereki zvibereko zvinomukudza.”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
“Murongo womuti wemaonde, wakataurwa Kristu asati ashanyira Jerusarema, waiva neukama hwakananga nechidzidzo chaakadzidzisa pakutuka muti wakanga usina zvibereko.” The Desire of Ages, 584.
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
کھوکھرَن دے نال آخری ٹکراؤ توں بعد، یسوع رات بھر دعا کرن لئی الگ ہو گئے؛ پھر سویرے، جدوں اوہ انجیر دے درخت دے کولوں لنگھیا، تے اُس نے اُسے لعنت دِتّی۔
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
“Akusati kwa msimu wa tini zilizoiva, isipokuwa katika sehemu fulani za maeneo; na katika nyanda za juu zinazouzunguka Yerusalemu ingeweza kusemwa kwa kweli, ‘Wakati wa tini ulikuwa bado haujafika.’ Lakini katika bustani ambayo Yesu aliifikia, mti mmoja ulionekana kuwa umetangulia miti mingine yote. Tayari ulikuwa umefunikwa na majani. Ni tabia ya mti wa tini kwamba kabla majani hayajafunguka, tunda linalokua hujitokeza. Kwa hiyo mti huu uliokuwa umejaa majani ulitoa ahadi ya kuwa na matunda yaliyokua vizuri. Lakini mwonekano wake ulikuwa wa kudanganya. Alipochunguza matawi yake, tangu tawi la chini kabisa hadi kijitawi cha juu kabisa, Yesu hakupata ‘chochote isipokuwa majani.’ Ulikuwa mrundo wa majani ya kujionyesha tu, wala si kitu kingine.”
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
“ක්රිස්තුස් එයට වියළාදමන ශාපයක් ප්රකාශ කළේය. ‘මෙතැන්පටන් සදාකාලයටම කිසිවෙක් නුඹෙන් ඵල නොකන සේ වේවා’ යැයි උන්වහන්සේ වදාළසේක. පසුදා උදෑසන, ගැළවුම්කරු සහ උන්වහන්සේගේ ගෝලයෝ නැවත නගරයට යන මඟෙහි සිටියදී, දැවී ගිය අතුද පහළට වැටී සිටි කොළද ඔවුන්ගේ අවධානයට ලක්විය. ‘ගුරුවරයාණෙනි,’ පේතෘස් කීවේය, ‘බලන්න, ඔබ වහන්සේ ශාප කළ අත්තික්කා ගස වියළී ගොස් ඇත.’”
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
“Kristu alipoulaani mtini wa mkuyu kuliwashangaza wanafunzi. Kwao ilionekana kuwa jambo hilo halikufanana na njia na matendo Yake. Mara nyingi walikuwa wamemsikia akitangaza kwamba hakuja ili kuuhukumu ulimwengu, bali ili ulimwengu uokolewe kwa Yeye. Walikumbuka maneno Yake, ‘Mwana wa Adamu hakuja kuangamiza maisha ya watu, bali kuyaokoa.’ Luka 9:56. Matendo Yake ya ajabu yalikuwa yamefanywa kwa ajili ya kurejesha, si kwa ajili ya kuharibu kamwe. Wanafunzi walikuwa wamemjua Yeye tu kama Mrejeshaji, Mponyaji. Tendo hili lilikuwa la kipekee. Kusudi lake lilikuwa nini? wakauliza.”
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
Mwari “unoda ngoni.” “Noupenyu hwangu, ndizvo zvinotaura Ishe Jehovha, handifariri kufa kwowakaipa.” Mika 7:18; Ezekieri 33:11. Kwaari, basa rokuparadza nokuzivisa kutongwa “ibasa risingawanikwi nguva dzose.” Isaya 28:21. Asi nokuda kwengoni norudo ndipo paanosimudza chifukidzo cheramangwana, ndokuzivisa kuvanhu migumisiro yenzira yechivi.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
“Kutukwa kwomuonde wakanga kuri mufananidzo wakaratidzwa nezvaiitwa. Muti uya wakanga usina chibereko, uchizvikudza nemashizha awo okunyepera pamberi chaipo paKristu, wakanga uri chiratidzo chorudzi rwavaJudha. Muponesi wakanga achida kujekesera vadzidzi vake mhaka nechokwadi chokutongwa kwaIsiraeri. Nechinangwa ichi akapa muti uyu hunhu hwetsika, akauita mududziri wezvokwadi yaMwari. VaJudha vakanga vakasiyana pachena namarudzi ose, vachizviti vakatendeka kuna Mwari. Vakanga vapiwa nyasha dzakakosha naye, uye vaizviti vane kururama kupfuura mamwe marudzi ose. Asi vakanga vaora nokuda kwokuda nyika nokukara kwepfuma. Vaizvirumbidza nezivo yavo, asi vakanga vasingazivi zvinodikanwa naMwari, uye vakanga vazere nounyengeri. Somuti wakanga usina chibereko, vakatambanudza matavi avo okunyepera kumusoro, achiratidzika kuva akasvibira kwazvo uye akanaka pakuonekwa, asi vakanga vasingabereki ‘chinhu kunze kwamashizha.’ Chitendero chavaJudha, netemberi yacho yakaisvonaka, maatari ayo matsvene, vaprista vayo vane nguwani dzebasa dzakakwirira, nemitambo yayo inokatyamadza, chaiva zvirokwazvo chakanaka pakuonekwa kwokunze, asi kuzvininipisa, rudo, uye kuita zvakanaka zvakanga zvisipo.” The Desire of Ages, 581, 582.
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
Takatanga nekusimudza mibvunzo miviri yatiri kuenderera mberi tichipindura. Mibvunzo yacho yaiva iyi: “Kutongwa kwevapenyu kwakatangirei pa9/11? Kutongwa kwevapenyu kweBhaibheri chii?”
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
Imitsara mike y’ubuhanuzi tumaze gushyiraho ni abahamya ba Bibiliya b’urubanza rw’abazima. Iyo mitsara y’ubuhanuzi ivuga ibirenze kure cyane “A, B, C” z’urubanza gusa, ariko mbere na mbere turimo gusubiza ibibazo bya 9/11 n’urubanza rw’abazima.
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
“‘Ndakaona,’ ndizvo zvinotaura muporofita Danieri, ‘kusvikira zvigaro zvoumambo zvagadzwa, uye Mumwe waiva Wekare-kare wamazuva akagara; nguo dzake dzakanga dzakachena sechando, nebvudzi romusoro wake rakanga rakaita sevhunze rakachena; chigaro chake choumambo chakanga chiri marimi omoto, uye mavhiri acho moto unopfuta. Rwizi rwomoto rwakabuda rukayerera ruchibva pamberi pake; zviuru zvinezviuru zvakamushumira, uye zviuru zvine zviuru gumi zvakamira pamberi pake; kutonga kwakagara, uye mabhuku akazarurwa.’ Danieri 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“Muprofita akaratidzwa muchiono chake zuva guru rinotyisa, apo hunhu noupenyu hwevanhu zvaizopfuura zvichiongororwa pamberi poMutongi wenyika yose, uye munhu mumwe nomumwe aizoitirwa ‘zvakaenzana namabasa ake.’ Wekare Wamazuva ndiMwari Baba. Munyori weMapisarema anoti: ‘Makomo asati aberekwa, kana imi musati maumba nyika nepasi rose, kubva pakusingaperi kusvikira pakusingaperi, imi muri Mwari.’ Mapisarema 90:2. Ndiye, tsime roupenyu hwose, nechitubu chomurayiro wose, achava ndiye anotungamirira mukutonga. Uye vatumwa vatsvene sevashumiri nezvapupu, vari muhuwandu ‘hwezviuru zvine zviuru gumi, nezviuru nezviuru,’ vanomira vari parutivi pedare iri guru.”
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘Na, tazama, mmoja aliye kama Mwana wa Adamu akaja pamoja na mawingu ya mbinguni, akamjia huyo Mzee wa Siku, nao wakamleta karibu mbele zake. Naye akapewa mamlaka, na utukufu, na ufalme, ili watu wote, mataifa yote, na lugha zote, wamtumikie: mamlaka yake ni mamlaka ya milele, ambayo hayatapita kamwe.’ Danieli 7:13, 14. Kuja kwa Kristo kunakoelezwa hapa si kuja Kwake kwa pili duniani. Anamjia huyo Mzee wa Siku mbinguni ili apokee mamlaka na utukufu na ufalme, atakavyopewa mwisho wa kazi Yake kama Mpatanishi. Ni kuja huku, wala si majilio Yake ya pili duniani, ndiko kulikotabiriwa katika unabii kutukia mwishoni mwa zile siku 2300 mwaka 1844. Akiandamana na malaika wa mbinguni, Kuhani wetu Mkuu mkuu huingia Patakatifu pa Patakatifu, na hapo huonekana mbele za Mungu kushughulikia matendo ya mwisho ya huduma Yake kwa niaba ya mwanadamu—kutekeleza kazi ya hukumu ya uchunguzi na kufanya upatanisho kwa ajili ya wote watakaoonekana kuwa na haki ya kupata manufaa yake.”
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
“Muushumo wo fanekisela, ntsena lava a va tile emahlweni ka Xikwembu hi ku tivula ni ku hundzuka, naswona lava swidyoho swa vona, hi ku tirhisa ngati ya gandzelo ra xidyoho, a swi hundziseriwile endhawini yo kwetsima, hi vona ntsena lava a va ri ni xiphemu emuushumeni wa Siku ra Ku Endla Nhlawulo. Hiloko, esikwini lerikulu ra nkoka ro hetelela ra ku endla nhlawulo ni ra vuavanyisi byo lavisisa, timhaka ntsena leti kambisisiwaka i ta lava tivulaka leswaku i vanhu va Xikwembu. Ku avanyisa ka lavo homboloka i ntirho wo hlawuleka naswona wo hambana, naswona ku endliwa enkarhini wa le ndzhaku. ‘Ku avanyisa ku fanele ku sungula endlwini ya Xikwembu; kutani loko ku sungula eka hina, ku ta va yini makumu ya lava va nga yingisiki evhangeli?’ 1 Petro 4:17.”
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
“Mabhuku ezvinyorwa ari kudenga, umo mazita nemabasa avanhu zvakanyorwa, ndiwo achasarudza mitongo yekutongwa. Muporofita Danieri anoti: ‘Kutonga kwakagara, uye mabhuku akazarurwa.’ Munyori weZvakazarurwa, achitsanangura chiitiko ichocho chimwe chete, anowedzera kuti: ‘Rimwe bhuku rikazarurwa, iro riri bhuku roupenyu: vakafa vakatongwa kubva pazvinhu zvakanga zvakanyorwa mumabhuku, maererano namabasa avo.’ Zvakazarurwa 20:12.”
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
“Bhuku roupenyu rine mazita avose vakambopinda mubasa raMwari. Jesu akarayira vadzidzi vake achiti: ‘Farai, nokuti mazita enyu akanyorwa kudenga.’ Ruka 10:20. Pauro anotaura pamusoro pevamwe vake vakatendeka vaaishanda navo, ‘vane mazita ari mubhuku roupenyu.’ VaFiripi 4:3. Dhanieri, achitarira mberi ku‘nguva yokutambudzika, isina kumbovapo yakadai,’ anozivisa kuti vanhu vaMwari vacharwirwa, ‘mumwe nomumwe achawanikwa akanyorwa mubhuku.’ Dhanieri 12:1. Uye munyori wezvakazarurwa anoti avo chete ndivo vachapinda muguta raMwari vane mazita ‘akanyorwa mubhuku roupenyu rweGwayana.’ Dhanieri 12:1; Zvakazarurwa 21:27.”
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
“Kune bhuku rechirangaridzo” rinonyorwa pamberi paMwari, umo munonyorwa mabasa akanaka a“vaya vaitya Jehovha, vakafungawo pamusoro pezita rake.” Maraki 3:16. Mashoko avo okutenda, zviito zvavo zvorudo, zvakanyorwa kudenga. Nehemiya anoreva izvi paanoti: “Ndirangarirei, haiwa Mwari wangu, … uye musadzima mabasa angu akanaka andakaitira imba yaMwari wangu.” Nehemiya 13:14. Mubhuku rechirangaridzo chaMwari, basa rimwe nerimwe rokururama rinoitwa risingafi. Imomo muyedzo mumwe nomumwe wakarambwa, chakaipa chose chakakundwa, shoko rimwe nerimwe ronyoro rwetsitsi rwakataurwa, zvinonyorwa nokutendeka. Uye chiito chimwe nechimwe chokuzvibayira, kutambudzika nokusuwa kwose kwakatsungirirwa nokuda kwaKristu, zvinonyorwa. Munyori weMapisarema anoti: “Munoverenga kundopotedza kwangu; isai misodzi yangu muhombodo yenyu; hazvisi mubhuku renyu here?” Pisarema 56:8.
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
Kune chinyorwa chakanyorwawo chezvivi zvevanhu. “Nokuti Mwari achauyisa mabasa ose pakutongwa, pamwe chete nechinhu chose chakavanzika, kana chiri chakanaka, kana chiri chakaipa.” “Shoko rimwe nerimwe risina maturo rinotaurwa navanhu, vachazvidavirira pamusoro paro pazuva rokutongwa.” Muponesi anoti: “Namashoko ako ucharuramisirwa, uye namashoko ako uchapomerwa mhosva.” Muparidzi 12:14; Mateu 12:36, 37. Zvinangwa zvakavanzika nezvikonzero zvomwoyo zvinoonekwa murunyoro rusingakanganisi; nokuti Mwari “achabudisa pachena zvinhu zvakavanzwa murima, uye acharatidza zviri mumazano emwoyo.” 1 VaKorinde 4:5. “Tarirai, zvakanyorwa pamberi Pangu, … zvakaipa zvenyu, nezvakaipa zvamadzibaba enyu pamwe chete, ndizvo zvinotaura Jehovha.” Isaya 65:6, 7.
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“Umsebenzi wawo wonke umuntu uyahlolwa phambi kukaNkulunkulu, futhi uyabhaliswa ngenxa yokwethembeka noma yokungathembeki. Phambi kwegama ngalinye ezincwadini zasezulwini kubhalwa ngokunembisisa okwesabekayo wonke amazwi amabi, zonke izenzo zobugovu, yonke imisebenzi engafezekiswanga, nazo zonke izono ezifihlekile, kanye nayo yonke inkohliso ecatshangelwe ngobuqili. Izixwayiso noma izikhalazo ezivela ezulwini ezinganakwanga, izikhathi ezachithwa ize, amathuba angasetshenziswanga, ithonya elasetshenziswa kokuhle noma kokubi, nemiphumela yalo efinyelela kude, konke kubhalwa yingelosi ebhalayo.”
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
“Molao wa Modimo ke wona tekanyetso eo ka yona botho le maphelo a batho di tla lekwa kahlolong. Monna ya bohlale o re: ‘Tshabang Modimo, mme le boloke ditaelo tsa Hae; hobane hona ke boikarabelo bo felletseng ba motho. Hobane Modimo o tla tlisa mosebetsi o mong le o mong kahlolong.’ Moeklesia 12:13, 14. Moapostola Jakobo o eletsa banababo: ‘Buelang jwalo, mme le etseng jwalo, jwaloka ba tlang ho ahlolwa ka molao wa tokoloho.’ Jakobo 2:12.”
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
“Abo vanozonzi vakakodzera mukutongwa vachava nechikamu mukumuka kwevakarurama. Jesu akati: ‘Avo vachanzi vakakodzera kuwana nyika iyo, nokumuka kuvakafa, … vakaenzana nengirozi; uye vana vaMwari, sezvo vari vana vokumuka.’ Ruka 20:35, 36. Uyezve anozivisazve kuti ‘avo vakaita zvakanaka’ vachabuda ‘kukumuka kwoupenyu.’ Johani 5:29. Vakafa vakarurama havazomutswi kusvikira kwapera kutongwa uko kwavanonzi vakakodzera ‘kumuka kwoupenyu.’ Naizvozvo havazovipo pachavo pamberi pedare panguva iyo zvinyorwa zvavo zvinoongororwa uye nyaya dzavo dzinotongwa.”
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“Jesu a nga ta humelela tanihi Muehli wa vona, leswaku a va kombelela emahlweni ka Xikwembu. ‘Loko munhu un’wana ni un’wana a dyoha, hi ni Muehli eka Tatana, Yesu Kreste lowo lulama.’ 1 Yohane 2:1. ‘Hikuva Kreste a nga nghenanga etindhawini to kwetsima leti endliweke hi mavoko, leti nga swifaniso swa leswi nga swa ntiyiso; kambe u nghene etilweni hi byabyo, sweswi leswaku a ta humelela emahlweni ka Xikwembu hikwalaho ka hina.’ ‘Hikwalaho na yena wa swi kota ku va ponisa hi ku hetiseka hinkwavo lava taka eka Xikwembu hi yena, hikuva u tshama a hanya minkarhi hinkwayo leswaku a va kombelela.’ Vaheveru 9:24; 7:25.”
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
“මුදල්කරණයේදී වාර්තා පොත් විවෘත කරනු ලබන කල, යේසුස්වහන්සේ කෙරෙහි විශ්වාස කළ සියල්ලන්ගේ ජීවිත දෙවියන්වහන්සේ ඉදිරියෙහි සමාලෝචනයට ගෙන එනු ලැබේ. පෘථිවිය මත ප්රථමයෙන් ජීවත් වූවන්ගෙන් ආරම්භ කරමින්, අපගේ අධිවක්තෘවරයා අනුක්රමික එක් එක් පරම්පරාවේ නඩු ඉදිරිපත් කරයි; අවසානයේ ජීවත්ව සිටින අය සමඟ එය නිම කරයි. සෑම නාමයක්ම සඳහන් කරනු ලැබේ; සෑම නඩුවක්ම දැඩි ලෙස පරීක්ෂා කරනු ලැබේ. සමහර නාම පිළිගනු ලැබේ, සමහර නාම ප්රතික්ෂේප කරනු ලැබේ. යමෙකුගේ පව්, පසුතැවිලි නොවූද සමාව නොලැබූද වන ලෙස, වාර්තා පොත්වල තවමත් ඉතිරිව ඇත්නම්, ඔවුන්ගේ නාමය ජීවනයේ පොතෙන් මකා දමනු ලැබේ; ඔවුන් කළ යහපත් ක්රියා පිළිබඳ වාර්තාවද දෙවියන්වහන්සේගේ සිහිකිරීමේ පොතෙන් මකා දමනු ලැබේ. සමිඳාණන්වහන්සේ මෝසෙස්ට මෙසේ ප්රකාශ කළසේක: ‘මට විරුද්ධව පව් කළ කවුරුන්ද, ඔහු මාගේ පොතෙන් මකා දමන්නෙමි.’ නික්මයාම 32:33. එසේම එසකියෙල් අනාගතවක්තෘ මෙසේ කියයි: ‘ධර්මිෂ්ඨයා තම ධර්මිෂ්ඨකමෙන් ඉවත්ව අධර්මය කරන්නේ නම්, … ඔහු කළ සියලු ධර්මිෂ්ඨකම් කිසිවිටකත් සිහිකරනු නොලැබේ.’ එසකියෙල් 18:24.” මහා අරගලය, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Tichaenderera mberi nechidzidzo ichi uye topindura mibvunzo yamutswa muchinyorwa chinotevera chenhevedzano iyi.