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# The Hour of God's Judgment is Come - Number One

Tshikhathi tsha Khaṱhulo ya Mudzimu tsho swika — Nomboro Ya U Thoma

The Judgment of the Living and the Prophetic Significance of 9/11

Keadilan atas Orang yang Hidup dan Makna Nubuatan 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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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 kweli tangu mara tu baada ya 9/11, tumefundisha kwa uthabiti kwamba hukumu ya walio hai ilianza katika 9/11. Tuliuelewa ukweli huu kutoka kwa wingi wa mashahidi wa kibiblia, waliounga mkono kutoka mielekeo tofauti kabisa. Tangu Julai 2023, tumeelewa hata maelezo zaidi ya hukumu ya walio hai, iliyoanza katika 9/11, ikilinganishwa na maelezo yaliyogunduliwa muda mfupi baada ya 9/11. Kwa nini hukumu ya walio hai ilianza katika 9/11? Hukumu ya kibiblia ya walio hai 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.

Ntuq te jwe mawu me Nyagblɔɖila la, wɔnɔ Kristɔ ŋuti si wɔtsɔ dze le eŋu la nye be Eyae nye Alfa kple Omega, Gɔmedzedze kple Nuɖoɖo, Gbãtɔ kple Mamlɛtɔ. Eyae tsɔ kpɔɖeŋu tso Eƒe nɔnɔmetata ma ke me esi Wòɖo gbe na Yohane be naŋlɔ nu siwo li, eye ne Yohane wɔe la, enɔ nu siwo ava la hã ŋlɔm. Yesu ɣesiaɣi la, Etsɔ nuwuwu la fiaa kple gɔmedzedze la. Eyae nye Ame si Wòle.

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.

Baebele e supa Jesu e le Lefoko. Buka ya ntlha mo Baebeleng, Genesise, e raya “tshimologo.” Buka ya bofelo ya Baebele ke buka ya Tshenolo, mme boammaaruri jo bo neng jwa tlhagisiwa la ntlha mo bukeng ya Genesise bo sekasekiwa mo bukeng ya Tshenolo. Genesise ke Alefa mme Tshenolo ke Omegа, mme mmogo ke Lefoko, mme Lefoko ke Jesu, yo e leng Alefa le Omega. Mosaeno wa Modimo, kgotsa leina la Gagwe, le kwadilwe mo teng ga temaneng nngwe le nngwe ya porofeso ya Baebele. Mosaeno oo o netefatsa gore lesedi le le mo temaneng eo ke boammaaruri.

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?

The synthesis and coherence of the task require asking one clarification before I translate: What language does “ms” refer to?

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.

Ndani Kristo azisangila yekha m’buku la Chivumbulutso, amadzizindikiritsa monga chiyambi ndi chitsiriziro, ndipo amagwiritsa ntchito mneneri Yohane kufotokoza chimene khalidwe limenelo la umunthu wake likuyimira. Amazindikiritsa uthenga wa buku lonse ngati chivumbulutso cha iye mwini. Alamula Yohane kulemba zimene zinalipo pa nthawiyo m’dziko la Yohane, ndipo pochita motero Yohane anali kulemba zimene zidzachitika pa mapeto a dziko lapansi. Yohane anali mmodzi wa atsogoleri khumi ndi awiri pa chiyambi cha mpingo wa Chikhristu, choncho Yohane akuyimira chitsiriziro cha mpingo wa Chikhristu, choimiridwa ndi anthu zikwi zana limodzi ndi makumi anayi ndi zinayi pamodzi ndi khamu lalikulu mu Chivumbulutso chaputala 7.

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.

Logik alkitabiah adalah demikian: Yesus ialah Firman, yang olehnya segala sesuatu diciptakan, Firman yang sejak semula senantiasa ada bersama Bapa-Nya, dan Ia juga adalah Alkitab, karena Ia adalah Firman Allah. Sifat pertama dari tabiat Kristus yang diperkenalkan dalam pekabaran terakhir Firman Allah adalah bahwa Ia memperlihatkan akhir suatu perkara melalui permulaan perkara yang sama itu. Jika kebenaran tentang tabiat Allah ini tidak diterapkan dalam penyelidikan seseorang atas Alkitab, maka ia tidak dapat sungguh-sungguh mengetahui apakah penghakiman atas orang-orang hidup itu, dan mengapa hal itu dimulai pada 9/11, dan yang lebih penting, mengapa hal itu hampir berakhir.

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.

Sebagai contoh prinsip Alfa dan Omega, Israel purba melambangkan Israel moden, suatu kebenaran nubuat yang juga dapat dikenal pasti sebagai Israel harfiah melambangkan Israel rohani. Walau bagaimana pun hal itu dinyatakan, baik Israel harfiah purba mahupun Israel rohani moden mempunyai sejarah permulaan dan sejarah pengakhiran. Tiga daripada empat sejarah itu sudah berada dalam masa lampau, dan kita sekarang berada dalam sejarah yang keempat dan terakhir.

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.

Histori tiga masa lampau itu melambangkan tiga saksi bagi generasi terakhir dalam sejarah bumi. Ketiga-tiga histori masa lampau itu mengenal pasti generasi yang digambarkan sebagai seratus empat puluh empat ribu dalam kitab Wahyu. Terdapat garis-garis sejarah nubuatan yang lain yang juga membicarakan seratus empat puluh empat ribu itu, namun bilangan seratus empat puluh empat ribu itu mengandungi perlambangan nubuatan bahawa seratus empat puluh empat ribu itu ialah mereka yang secara nubuatan dilambangkan melalui pendaraban dua belas suku Israel purba yang harfiah dengan dua belas murid Israel rohani moden.

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.

Sebagai satu lagi contoh Alpha dan Omega, tiga malaikat dalam Wahyu pasal empat belas melambangkan suatu sejarah permulaan dan pengakhiran. Gerakan Millerite melambangkan sejarah permulaan bagi tiga malaikat itu, dan gerakan seratus empat puluh empat ribu melambangkan sejarah pada penutupan pekabaran malaikat yang ketiga. Gerakan alpha mengumumkan pembukaan penghakiman penyiasatan pada 22 Oktober 1844. Gerakan omega mengumumkan pembukaan penghakiman orang hidup, dengan mengenal pasti permulaannya sebagai 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.

Skai tɛlɛ maa ni Alpha ni Omega, min bɛ se ka dɛmɛ ni nɔgɔya ye, ye ko daminɛna la, Milleritew ye alpha taabolo ye, tanbi furu musow ka sandigi ye dafa ka kɛ ɲɛfɔ la cogo bɛɛ. Nɔgɔmuso White bɛ Milleritew ka tariku jira kitapɔ la, The Great Controversy, o sandigi in ka dafali kuntigi la o waati la. A bɛ kalan ko kɛmɛ naani ni mugan naani wɛrɛw ka omega taabolo fan bɛ tanbi furu musow ka sandigi dafa ka kɛ ɲɛfɔ la cogo bɛɛ. Kristu ka seeda surun saba min bɛ laban ta ni daminɛna ye kelen-kelen.

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.

Di permulaan Israel purba, Tuhan mengadakan perjanjian dengan orang Ibrani sebagaimana dilambangkan oleh darah pada tiang-tiang pintu, yang tentu sahaja merupakan penyebutan pertama tentang Seruan Tengah Malam dalam Firman Tuhan. Baptisan ialah lambang suatu hubungan perjanjian dengan Kristus, dan Paulus mengajarkan kepada kita bahawa orang Ibrani yang keluar dari Mesir semuanya telah dibaptiskan “dalam awan” dan “dalam laut.” Setelah mereka berada di seberang laut, mereka diberikan manna, yang antara lain merupakan lambang Sabat hari ketujuh dalam konteks bahawa hal itu merupakan suatu ujian.

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.

“mannaa” no yɛn wɔn sɔhwɛ a edi kan no, na bere a wɔdii nkogu wɔ wɔn sɔhwɛ a ɛtɔ so du, na ɛyɛ wɔn de a etwa to no, bere a wɔpoo Yosua ne Kaleb nkrasɛm no, ɛno na Awurade nso poow wɔn sɛ ne apam man, na ɔne Yosua ne Kaleb hyɛɛ apam. Bere a awiei koraa wɔkɔɔ Bɔhyɛ Asase no mu no, wɔanyɛ twetiatwa amanne no amma mmarima a wɔwoo wɔn saa mfe aduanan no mu no, efisɛ na wɔtwaa amanne no mu wɔ Kades atuatew no mu, na wɔsan de sii hɔ bio wɔ Kades ansa na wɔakɔ mu no pɛɛ. Eyi yɛ Alfa ne Omega nsowso.

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.

Forty taona nivezivezy tany an-efitra dia nanomboka tamin’ny fikomiana nanohitra ny hafatr’i Josoa sy Kaleba, ary nifarana tamin’ny fikomian’i Mosesy izay namely ny Vatolampy, ka tamin’izany dia naneho tamin’ny fomba diso ny toetra sy ny asan’Andriamanitra. Ny fiandohan’ny Isiraely fahiny dia maneho ny fiafaran’ny Isiraely fahiny.

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.

Ba bofelong jwa Iseraele wa bogologolo, Jesu jaaka “Morongwa wa Kgolagano” mo go Malaki kgaolo ya boraro, o ne a tla go tlhomamisa “kgolagano” le ba le bantsi beke e le nngwe, e le go diragatsa Daniele kgaolo ya borobongwe. Jaaka Morongwa wa Kgolagano, Keresete o ne a tsena mo kgolaganong le kereke ya Bokeresete mo hisitoring tota e mo go yone A neng a feta fa thoko ga batho ba kgolagano ya pele. Kwa tshimologong ya Iseraele wa bogologolo jaaka batho ba kgolagano ba Modimo, Morena o ne a feta fa thoko ga batho ba pele ba kgolagano mme a tsena mo kgolaganong le batho ba basha ba ba tlhophilweng. O ne a dira selo se se tshwanang fela kwa bofelong jwa Iseraele wa bogologolo.

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?

Lambang suatu perjanjian ialah perkahwinan, dan sejak kelahiran Kristus hingga kehancuran Yerusalem pada tahun 70 M, nubuatan mengemukakan suatu perceraian yang berlangsung secara beransur-ansur antara Allah dengan Israel harfiah purba. Maka, bilakah perceraian itu benar-benar berkuat kuasa—pada kelahiran-Nya, kematian-Nya, perajaman Stefanus, atau kehancuran Yerusalem?

> “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.

> “Indhoni ulabhu lolotshipha luvela kuso sonkhe sive belufuna lithempeli lebelinikelwe ekukhonteni Nkulunkulu. Lalicwazimula ngegolide nangematje laligugu, liyimibono yebuhle nebukhosi. Kepha Jehova besekangasekho kuleyo ndlu lebukhatikhati. Israyeli, njengesive, beleseyahlukene naNkulunkulu. Kwatsi Khristu, sekusedvute nekuphela kwemsebenti waKhe wasemhlabeni, abuka kwekugcina emkhatsini welithempeli, watsi, ‘Bukani, indlu yenu isalelwe nine iyincitsakalo.’ Matewu 23:38. Kuze kube ngaleso sikhatsi ubebita lithempeli ngekutsi yindlu yaYise; kepha kwatsi iNdvodzana yaNkulunkulu iphuma kuleto tindvonga, khona masinyane bukhona baNkulunkulu bahoxiswa phakadze ethempelini lelakhiwe kube ludvumo lwaKhe.” Imisebenti Yebaphostoli, 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.

ယရှုသည် ဂုဏ်ဝင်ရောက်တော်မူခြင်း၏ နောက်တစ်နေ့တွင် ယုဒလူမျိုး၏အိမ်သည် လူသူကင်းမဲ့သောအခြေအနေသို့ ရောက်ပြီဟု ကြေညာတော်မူခဲ့ပြီး၊ ကွာရှင်းခြင်းသည် အပြီးသတ်ဖြစ်သွားခဲ့သည်။ ထို့ကြောင့် ဂုဏ်ဝင်ရောက်တော်မူခြင်းနေ့၏ နေဝင်ချိန်တွင် ကွာရှင်းခြင်းသည် အပြီးသတ်ဖြစ်သွားခဲ့သည်။

> “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!

> “Yerusalem e ne e le ngwana wa tlhokomelo ya Gagwe, mme jaaka rre yo o bonolo a hutsafalela morwa yo o tlhogoethata, jalo Jesu a lelela motse o o rategang. Nka go tlogela jang? Nka go bona jang o neelwa tshenyo? A ke tshwanetse go go lesa o ye go tlatsa senwelo sa boikepo jwa gago? Mowa o le mongwe o na le boleng jo bo kana kang mo e leng gore, fa o bapisiwa le one, mafatshe a nyelela mo go se nang botlhokwa; mme fano go ne go le setšhaba sotlhe se tloga se latlhega. E rile letsatsi le le phirima ka bonya kwa bophirima le tla bo le nyeletse mo magodimong, letsatsi la letlhogonolo la Yerusalem le tla bo le fedile. Fa mokoloko o ne o eme mo lotlhakoreng lwa Olifete, go ne go ise go nne thari gore Yerusalem e ikwatlhaye. Moengele wa boutlwelobotlhoko ka nako eo o ne a menaganya diphuka tsa gagwe gore a fologe mo setulong sa bogosi sa gouta go neela tshiamo le katlholo e e tlang ka bonako sebaka. Mme pelo e kgolo ya lorato ya ga Keresete e ne e sa ntse e rapela Yerusalem, e e neng e nyaditse mautlwelo a Gagwe, e sotlile ditlhagiso tsa Gagwe, mme e ne e setse e tloga e kolobetsa diatla tsa yone mo mading a Gagwe. Fa fela Yerusalem e ne e ka ikwatlhaya, go ne go ise go nne thari. Fa marang a bofelo a letsatsi le le phirimang a ne a sa ntse a diega mo tempeleng, mo toreng, le mo setlhoeng, a ga go na moengele mongwe yo o molemo yo o neng a ka e etelela kwa loratong lwa Mmoloki, mme a kganela tatlhego ya yone? Motse o montle mme o sa boifa Modimo, o o neng wa kgobotletsa baporofeti ka maje, o o neng wa gana Morwa Modimo, o o neng o ipofa ka go se ikwatlhaye ga one mo dikeleketeng tsa bokgoba,—letsatsi la one la boutlwelobotlhoko le ne le batlile le fela!”

> “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.

> “यहोवा का आत्मा फेर यरूशलेम से बात करैत अछि। दिन समाप्त होए सँ पहिले, मसीहक विषयमे एकटा आन गवाही देल जाइत अछि। गवाहीक स्वर उठाओल जाइत अछि, जे एकटा भविष्यवाणीपूर्ण अतीतसँ आएल आह्वानक उत्तर दैत अछि। जँ यरूशलेम ई आह्वान सुनत, जँ ओ अपन फाटकसँ प्रवेश करैत उद्धारकर्ताकेँ ग्रहण करत, तँ ओ एखनहुँ उद्धार पाबि सकैत अछि। ”

> “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:

> “Litlaleho li se li fihlile ho babusi ba Jerusalema hore Jesu o atamela motse a e-na le letšoele le leholo la batho. Empa ha ba amohele Mora oa Molimo. Ka tšabo ba tsoa ho ea khahlanyetsa Eena, ba tšepile ho hasanya letšoele. Ha mokoloko o se o le mothating oa ho theoha Thabeng ea Mehloaare, o thibeloa ke babusi. Ba botsa sesosa sa nyakallo eo e lerata. Ha ba ntse ba botsa, ‘Enoa ke mang?’ barutuoa, ba tletse moea oa pululelo, ba araba potso ena. Ka mantsoe a bokheleke ba pheta boprofeta bo mabapi le Kreste:”

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> “Adama ase akanɛ mɔ sɛ, ɛyɛ ɔbea no asefo na wɔbɛbɔ ɔwɔ no ti.”

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> “Ubusu Abraham, yena uyawukhuluma kuwe, uthi, ‘uMelkisedeki, iNkosi yaseSalema,’ iNkosi yokuThula. UGenesise 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> “Jakob akan memberitahumu, Ia adalah Shiloh dari suku Yehuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> “Isaya u ta dondzisa, ‘Immanuweli,’ ‘Wa Ku Hlamarisa, Mutsundzuxi, Xikwembu lexi nga ni Matimba, Tatana la nga Heriki, Hosi ya Kurhula.’ Isaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> “Yeremia akan memberitahumu, Tunas Daud, ‘Tuhan Kebenaran kita.’ Yeremia 23:6.

> “Daniel will tell you, He is the Messiah.

> “Daniels akakugwira, Niye Masiya.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> “Hosea agye wo sɛ, Ɔno ne ‘Awurade Nyankopɔn a ɔwɔ asafodɔm no so; Awurade ne Ne nkaeɛdin.’ 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.

> “Johannes der Täufer wird dir sagen: Er ist ‘das Lamm Gottes, welches die Sünde der Welt hinwegnimmt.’ Johannes 1,29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> “Jehovah e monene o boletše a le teroneng ya Gagwe, ‘Yo ke Morwa wa-ka morategi.’ Mateo 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> “Kami, para murid-Nya, menyatakan, Inilah Yesus, Mesias, Putera kehidupan, Penebus dunia.”

> “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.

> “Putera segala kuasa kegelapan mengakui Dia, katanya, ‘Aku tahu siapa Engkau: Yang Kudus dari Allah.’ Markus 1:24.” The Desire of Ages, 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.

इतिहासाङा क्राइस्तआनि बिजाब गाबसै हाबाफोराव मिलेराइटनि समयाव मिडनाइट क्रायनि इतिहासखौ प्रतिरूप खालामदोंमोन। सिस्टर ह्वाइट निफ्राय दिहुनाय पंक्तिया बुङो जे, सोमोनना हाबाफोरनि सुगुबा जागायनाय सुरू जाखांनो मानुखौ सायावनि गोथोनियैनि प्रेरणायाव आनानै दङ, आरो बेनिफ्राय क्राइस्तो जोंखोमबाय आरो जेरुसालेमनि थाखाय कन्दैदोंमोन। बेनि उनाव बे हाबाफोरखौ आगोलाव लांदों, आरो उनाव जिउनि गिदिर गुबैफोरनि सामनायाव थादों। आं बे बुरजायनि किछु गुनधर्मफोरखौ गुबुन खालामनो सानो, जाहाथे मिलेराइटफोरनि इतिहासाव फिन-फिन जायखिजाया वेमार्कफोरखौ सिनायथि खालामनो हागोन। नाथाय आगोलाव आं सुगुबा आरो जोबनायनि बाबोत मोनसे बिथां खौनो बुङनो लुबैयो। जों सिस्टर ह्वाइट निफ्राय दिहुनाय जोंखौ जे बिथांखौ खालामबाय, बेयो मोनसे अध्यायनि जोबनायखौ, आरो गुबुन अध्यायनि उदैआव बेनायखौ बुङो।

> “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.

> “Kristus menunggang dengan jaya memasuki Yerusalem itu merupakan bayangan samar tentang kedatangan-Nya dalam awan-awan langit dengan kuasa dan kemuliaan, di tengah-tengah kemenangan para malaikat dan sukacita orang-orang kudus. Pada waktu itulah akan digenapi perkataan Kristus kepada para imam dan orang-orang Farisi: ‘Kamu tidak akan melihat Aku lagi mulai sekarang, sampai kamu berkata: Diberkatilah Dia yang datang dalam nama Tuhan.’ Matius 23:39. Dalam penglihatan nubuat, Zakharia diperlihatkan hari kemenangan terakhir itu; dan ia juga melihat hukuman atas mereka yang pada kedatangan yang pertama telah menolak Kristus: ‘Mereka akan memandang kepada-Ku, yang telah mereka tikam, dan mereka akan meratapi Dia seperti orang meratapi anak tunggalnya, dan akan sangat berdukacita karena Dia seperti orang yang sangat berdukacita karena anak sulungnya.’ Zakharia 12:10. Pemandangan ini telah dilihat lebih dahulu oleh Kristus ketika Ia memandang kota itu dan menangisinya. Dalam kebinasaan sementara Yerusalem, Ia melihat kebinasaan terakhir bangsa itu yang bersalah atas darah Anak Allah.”

> “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.

> “Barutwana ba bone lehloyo la Bajuta go Keresete, mme ba ne ba ise ba bone gore lo ne lo tla felela kae. Ba ne ba ise ba tlhaloganye seemo sa nnete sa Iseraele, le fa e le go lemoga poelo e e neng e tla wela Jerusalema. Seno Keresete a ba se senoletse ka thuto e e botlhokwa ka sekao se se bonalang.

> “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.

> “Rayuan terakhir kepada Yerusalem telah sia-sia. Para imam dan pemimpin telah mendengar suara kenabian dari masa lampau bergema melalui orang banyak, sebagai jawaban atas pertanyaan, ‘Siapakah Dia ini?’ tetapi mereka tidak menerimanya sebagai suara Inspirasi. Dalam kemarahan dan keheranan mereka berusaha membungkam orang banyak itu. Di tengah kerumunan itu ada para perwira Romawi, dan kepada merekalah musuh-musuh-Nya menuduh Yesus sebagai pemimpin suatu pemberontakan. Mereka menggambarkan bahwa Ia akan segera mengambil alih bait suci, dan memerintah sebagai raja di Yerusalem.” 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.”

ធាតុសំខាន់​ដែល​ខ្ញុំ​មិន​ចង់​ឲ្យ​ខកខាន​នោះ​គឺ ការយាង​ចូល​ក្រុង​យេរូសាឡឹម​ដោយ​ជ័យជម្នះ​របស់​ព្រះគ្រីស្ទ មិន​ត្រឹមតែ​ជា​និមិត្តរូប​នៃ Midnight Cry ក្នុង​ប្រវត្តិសាស្ត្រ​របស់​ពួក Millerite ប៉ុណ្ណោះ​ទេ ប៉ុន្តែ​ថែមទាំង​ជា​និមិត្តរូប​នៃ​ទីបញ្ចប់​នៃ​លោកិយ​ផងដែរ។ វា​មាន​ទំនាក់ទំនង​នឹង​ការ​យាង​ត្រឡប់​មក​វិញ​របស់​ព្រះគ្រីស្ទ នៅ​ដើម​សហស្សវត្សរ៍​ក្នុង​វិវរណៈ ជំពូក​ម្ភៃ ហើយ​ក៏​ទាក់ទង​នឹង​ការ​យាង​ត្រឡប់​មក​វិញ​របស់​ទ្រង់​ជាមួយ​នឹង​ក្រុង​យេរូសាឡឹម​ថ្មី នៅ​ចុង​សហស្សវត្សរ៍​ផងដែរ។ វា​ក៏​មាន​ទំនាក់ទំនង​នឹង​សេចក្ដី​ស្លាប់​របស់​មនុស្ស​អាក្រក់​នៅ​ពេល​ការ​យាង​មក​ជា​លើក​ទីពីរ​របស់​ទ្រង់ ហើយ​នឹង​ការ​ជំនុំជម្រះ​ចុងក្រោយ​របស់​ពួកគេ​នៅ​ចុង​សហស្សវត្សរ៍​ផងដែរ។ ការ​បើក​នៃ​កថាខណ្ឌ​ចុងក្រោយ​បាន​ចែង​ថា៖ «ការអំពាវនាវ​ចុងក្រោយ​ទៅ​កាន់​ក្រុង​យេរូសាឡឹម​បាន​ឥត​ប្រយោជន៍។ ពួក​សង្ឃ និង​ពួក​អ្នក​គ្រប់គ្រង​បាន​ឮ​សំឡេង​ទំនាយ​នៃ​អតីតកាល​បន្លឺ​ឡើង​វិញ​ដោយ​ហ្វូង​មនុស្ស ដើម្បី​ឆ្លើយ​តប​នឹង​សំណួរ​ថា ‘នេះ​ជា​អ្នក​ណា?’ ប៉ុន្តែ​ពួកគេ​មិន​បាន​ទទួល​ស្គាល់​វា​ថា​ជា​សំឡេង​នៃ​ការ​បំផុស​គំនិត​ទេ។»

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.

Rayuan yang terakhir itu sia-sia, dan rayuan itu digambarkan sebagai “suara nubuatan dari masa lampau.” Orang banyak pada zaman Kristus menolak rayuan terakhir mereka, karena mereka menolak nasihat Yeremia untuk kembali ke jalan-jalan yang lama. Mereka juga menolak metodologi baris demi baris, sebab para murid telah menjawab pertanyaan “Siapakah ini,” dengan menghimpunkan beberapa saksi bersama-sama, baris demi baris, sedikit dari sini dan sedikit dari sana.

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.

Aron Krista i zali pon’ Jerusalem, Uni tomem ti maz peh. I’mung ta zongsiakna tawh a kipan a, nungzuite in Krista in a tuanna ding sangan nu a laan uh ciangin zaisiakna a picing hi. Amah in gan khatmah zong a tu ngei nailo a, tua gan zong kuamah in a tu ngei nailo hi. Hih thu in lamdangna khat a lak hi; bang gan in a masa pen in tuanmi a phal ding, tua banah kuamah in a tu ngei nailo sangan nu khat tungah bangci in tuan ding cih koih in a thei hiam? Hih thu pen Philistinte in thawlawm khat, Hukhong tawh kizom in, leng tungah a koih uh a, note neisak laitak keng nu nih, leng kaikai ngei nailo ngei, a zom uh a, tua mawh in note te nusia in Hukhong Hebrew mite kiangah ciah kikna lampi a kipan pah uh ciang thu tawh a kibang hi. Hukhong in Jerusalem lam a pailai hi; tua Hukhong David in Jerusalem sungah a lutsak tak ciangin, Krista a minthanna tawh a lutna entawn in a limsak hi.

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.

Setelah Kristus menaiki keledai itu, orang banyak mulai membentangkan jubah mereka di jalan, menebangi cabang-cabang palma, dan seruan pun berkumandang, “Hosana bagi Anak Daud: Diberkatilah Dia yang datang dalam nama Tuhan! Hosana di tempat yang mahatinggi.” (Matius 21:9) Para pemimpin menentang dan meminta agar Yesus membungkam orang banyak itu. Mereka melanjutkan perjalanan, dan Yesus berhenti untuk menangisi umat manusia yang terhilang, yang dilambangkan oleh Yerusalem. Kemudian arak-arakan itu berlanjut, dan para pemimpin sekali lagi campur tangan, menuntut untuk mengetahui siapa Yesus itu. Lalu para murid menjawab dengan kesaksian para nabi yang disampaikan baris demi baris.

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.

Riwayat yang kini sedang kita pertimbangkan didahului oleh kebangkitan Lazarus, yang menandai kekecewaan pertama dalam garis nubuatan yang digambarkan dalam perumpamaan tentang sepuluh anak dara, dan oleh Uza yang menjamah Tabut itu, dalam garis masuk kemenangan Daud ke Yerusalem. Kekecewaan pertama itu berkaitan dengan suatu masa penangguhan, dan Kristus telah bertangguh ketika Ia mula-mula mendengar bahawa Lazarus sakit, sama seperti Daud bertangguh dengan meninggalkan Tabut itu di tempat Uza mati sehingga kemudian ia mengambilnya kembali. Lazarus telah mati, dan sesudah itu dibangkitkan. Lazarus ialah orang yang sesudah itu menuntun keldai yang dinaiki Yesus masuk ke Yerusalem.

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.

Dalam sejarah Millerite, malaikat kedua tiba pada 19 April 1844, pada kekecewaan yang pertama, yang menandai permulaan masa penantian. Sesudah itu Samuel Snow mulai mengembangkan secara bertahap pekabaran Seruan Tengah Malam. Perkembangan bertahap dari pekabaran itu dilambangkan oleh masuknya Kristus ke Yerusalem. Perkembangan pekerjaan Snow juga dilambangkan dalam perjalanan Tabut, dari orang Filistin, ke kereta, kepada Uza, dan pada akhirnya masuk ke Yerusalem.

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.

Temo ye go tsena e simolola ka kitsiso ya batho fa baeteledipele ba ne ba raya Keresete ba re a didimatse boidiidi, mme ga latela Keresete a lela, morago ga moo ga latela kitsiso ya barutwa fa baeteledipele ba ba manganga ba ne ba botsa gore Keresete ke mang. Ponatshego ya tlhotlheletso mo bathong e e neng ya tsala karabo ya ntlha ya baeteledipele ba ba manganga e boeletswa ke barutwa fa ba ne ba tlhagisa “mola mo godimo ga mola” bontsi jwa basupi ba boporofeti go tswa mo nakong e e fetileng. E rile letsatsi le phirima mo letsatsing leo, Iseraele wa bogologolo a tlhala le Modimo.

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.

Dalam sejarah itu kita diberitahu bahawa murid-murid tidak “memahami pembalasan yang akan menimpa Yerusalem.” “Pembalasan” yang akan “menimpa Yerusalem” itu diperlihatkan kepada murid-murid melalui “suatu pelajaran objek yang penting.” Pelajaran objek yang penting itu ialah pengutukan pohon ara. Kebinasaan Yerusalem, yang belum difahami oleh murid-murid pada waktu itu, dilambangkan oleh pengutukan pohon ara, dan juga oleh perumpamaan yang sebelumnya telah diajarkan oleh Kristus mengenai pohon ara.

> “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.

> “အဆိုပါသတိပေးချက်သည် ကာလအစဉ်အဆက်အတွက်ဖြစ်သည်။ မိမိ၏တန်ခိုးတော်ဖြင့် ဖန်ဆင်းထားခဲ့သောအပင်ကို ခရစ်တော်က ကျိန်ဆိုတော်မူခဲ့သည့် အပြုအမူသည် အသင်းတော်အပေါင်းတို့နှင့် ခရစ်ယာန်အပေါင်းတို့အတွက် သတိပေးချက်တစ်ရပ်အဖြစ် တည်ရှိနေသည်။ အခြားသူများအား အကျိုးပြု၍ အမှုဆောင်ခြင်းမရှိဘဲ မည်သူမျှ ဘုရားသခင်၏ပညတ်တရားကို အသက်တာဖြင့် လိုက်နာကျင့်သုံး၍ မရနိုင်။ သို့ရာတွင် ခရစ်တော်၏ ကရုဏာပြည့်ဝ၍ ကိုယ်ကျိုးမရှာသောအသက်တာကို အမှန်တကယ် မထင်ဟပ်ဘဲ နေထိုင်ကြသူများ များစွာရှိကြသည်။ မိမိတို့ကိုယ်ကို ထူးချွန်သောခရစ်ယာန်များဟု ထင်မှတ်ကြသူအချို့သည် ဘုရားသခင်အတွက် အမှုဆောင်ခြင်းဟူသည် အဘယ်အရာဖြစ်သည်ကို နားမလည်ကြ။ သူတို့သည် မိမိတို့ကိုယ်ကို ကျေနပ်စေရန် စီစဉ်ကြံစည်၍ လေ့လာဆည်းပူးကြသည်။ သူတို့သည် မိမိကိုယ်ကိုသာ အခြေခံ၍ ပြုမူဆောင်ရွက်ကြသည်။ မိမိတို့အတွက် စုဆောင်းရယူနိုင်သမျှအတိုင်းသာ အချိန်သည် သူတို့အတွက် တန်ဖိုးရှိသည်။ ဘဝ၏ကိစ္စအဝဝတွင် ဤအရာပင် သူတို့၏ ရည်ရွယ်ချက်ဖြစ်သည်။ သူတပါးတို့အတွက် မဟုတ်ဘဲ မိမိတို့အတွက်သာ သူတို့သည် အမှုဆောင်ကြသည်။ ဘုရားသခင်သည် ကိုယ်ကျိုးမရှာသော အမှုဆောင်ခြင်းကို မဖြစ်မနေ ဆောင်ရွက်ရမည့် လောကတွင် သူတို့ကို အသက်ရှင်နေထိုင်ရန် ဖန်ဆင်းတော်မူခဲ့သည်။ ဖြစ်နိုင်သမျှ နည်းလမ်းအမျိုးမျိုးဖြင့် မိမိတို့၏ လူချင်းများကို ကူညီစေရန်လည်း သူတို့ကို ရည်ရွယ်တော်မူခဲ့သည်။ သို့သော် ကိုယ်ကျိုးစိတ်သည် အလွန်ကြီးမားလွန်းသဖြင့် သူတို့သည် အခြားအရာတစ်စုံတစ်ခုကိုမျှ မမြင်နိုင်ကြ။ သူတို့သည် လူသားမျိုးနွယ်နှင့် ဆက်သွယ်ထိတွေ့လျက် မရှိကြ။ ဤသို့ ကိုယ်ကျိုးအတွက်သာ အသက်ရှင်နေထိုင်ကြသူတို့သည် ဟန်ဆောင်မှုအမျိုးမျိုးရှိသော်လည်း အသီးမသီးသော သင်္ဘောသဖန်းပင်နှင့် တူကြသည်။ သူတို့သည် ကိုးကွယ်ဝတ်ပြုခြင်း၏ ပုံသဏ္ဍာန်များကို စောင့်ထိန်းကြသော်လည်း နောင်တနှင့် ယုံကြည်ခြင်းမရှိကြ။ ဝန်ခံချက်၌ ဘုရားသခင်၏ ပညတ်တရားကို ဂုဏ်ပြုကြသော်လည်း နာခံလိုက်နာခြင်းမရှိ။ သူတို့သည် ပြောကြသော်လည်း မပြုကြ။ သင်္ဘောသဖန်းပင်အပေါ် ထုတ်ပြန်တော်မူသော စီရင်ချက်တွင် ခရစ်တော်သည် ဤအချည်းနှီးသော ဟန်ဆောင်မှုကို မိမိ၏ မျက်စိတော်ရှေ့၌ မည်မျှ ရွံရှာဖွယ်ကောင်းကြောင်း ပြသတော်မူသည်။ ကိုယ်တော်သည် အပြောင်အလင်း အပြစ်ကျူးလွန်သူသည် ဘုရားသခင်ကို အမှုဆောင်သည်ဟု ဝန်ခံသော်လည်း ကိုယ်တော်၏ ဘုန်းတော်အတွက် အသီးမသီးသောသူထက် အပြစ်နည်းကြောင်း ကြေညာတော်မူသည်။

> “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.

> “Sesotho sa sefate sa feiga, se boletsoeng pele ho ketelo ea Kreste Jerusalema, se ne se amana ka ho toba le thuto eo A ileng a e ruta ka ho rohaka sefate se sa beheng litholoana.” 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.

Tindu mmi psanghnawknak lakah, Jesu khin zan hmang tein ṭawngṭai dingin a hnuk kirsan a; cun zingah thei thing bul a kal lai khan a camsiat ta.

> “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.

> “Bukan musim untuk buah ara yang masak, kecuali di beberapa daerah tertentu; dan di dataran tinggi sekitar Yerusalem memang dapat dikatakan dengan benar, ‘Musim buah ara belum tiba.’ Tetapi di kebun tempat Yesus datang, satu pohon tampak mendahului semua yang lain. Pohon itu sudah penuh dengan daun. Memang merupakan sifat pohon ara bahwa sebelum daun-daunnya terbuka, buah yang sedang bertumbuh itu sudah tampak. Oleh sebab itu, pohon yang sarat daun ini memberi janji akan buah yang telah berkembang baik. Tetapi penampilannya menipu. Setelah memeriksa cabang-cabangnya, dari dahan yang paling bawah sampai ranting yang paling ujung, Yesus tidak menemukan ‘apa pun selain daun.’ Itu hanyalah rimbunan dedaunan yang penuh kepura-puraan, tidak lebih.”

> “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.’

> Kristus telah mengucapkan terhadapnya suatu kutuk yang membinasakan. “Jangan lagi seorang pun makan buah daripadamu selama-lamanya,” kata-Nya. Keesokan paginya, ketika Juruselamat dan murid-murid-Nya sekali lagi sedang dalam perjalanan menuju kota itu, cabang-cabang yang layu dan daun-daun yang terkulai menarik perhatian mereka. “Guru,” kata Petrus, “lihatlah, pohon ara yang Engkau kutuk itu telah menjadi kering.”

> “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.

> “Tikólo tya Klisto pakutukwila nkuyu chátu chánukaŵisye ŵanafunzi. Kwa ŵanyao, cháwoneche kuŵa chakulekangana ni njira syakwe ni milimo syakwe. Ndaŵi syeleyele ŵampikanaga akutagulila kuti ngakŵisa pakulihukumu duniya, nambo kuti dunia jipokokwe kupitila mwa Jwalakwe. Wakumbuchile maloŵe gakwe ganti, ‘Mwana jwa mundu nganakŵisa kujonanga umi wa ŵandu, nambo kuŵapokolanya.’ Luka 9:56. Milimo jakwe ja kuswonderesya jatasalidwe kuti jiŵujisye, nganimba kujonanga. Ŵanafunzi ŵamanyaga Jwalakwe ngati Mwuujisya, Mponesyi. Chitendo ichi chajimi jikape. Chichi chachiji ligongo lyakwe? ŵausyaga.”

> “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.

> Tuhan “berkenan kepada belas kasihan.” “Demi Aku yang hidup, demikianlah firman Tuhan ALLAH, Aku tidak berkenan kepada kematian orang fasik.” Mikha 7:18; Yehezkiel 33:11. Bagi-Nya pekerjaan kebinasaan dan pernyataan hukuman adalah suatu “pekerjaan yang asing.” Yesaya 28:21. Tetapi dalam belas kasihan dan kasihlah Ia menyingkapkan selubung masa depan dan menyatakan kepada manusia akibat dari jalan dosa.

> “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.

> “Tšenyo ya sehlare sa feiga e ne e le papiso e bontšhitšwego ka tiro. Sehlare seo sa go hloka dienywa, se se bego se iponagatša ka matlakala a sona a boikgantšho pele ga Kriste ka noši, e be e le seswantšho sa setšhaba sa Bajuda. Mophološi o be a nyaka go hlakišetša barutiwa ba Gagwe lebaka le bonnete bja tšhwalalelo ya Isiraele. Ka morero wo, O ile a nea sehlare seo dika tša boitshwaro, gomme a se dira mohlatholli wa therešo ya bomodimo. Bajuda ba be ba hlahella ba ikgethile go ditšhaba tšohle tše dingwe, ba ipolela gore ba botegela Modimo. Ba be ba ratilwe ka mo go kgethegilego ke Yena, gomme ba ipolela gore ba na le toko go feta setšhaba se sengwe le se sengwe. Eupša ba be ba sentšwe ke lerato la lefase le megabaru ya poelo. Ba ithorisa ka tsebo ya bona, eupša ba be ba sa tsebe dinyakwa tša Modimo, gomme ba be ba tletše boikaketši. Bjalo ka sehlare sa go hloka dienywa, ba emiša makala a bona a boikgantšho godimo, ba bonagala ba humile e bile ba kgahliša mahlong, eupša ba sa tšweletše ‘ga go selo ge e se matlakala.’ Bodumedi bja Bajuda, ka tempele ya bjona e kgahlišago, dialetare tša bjona tše kgethwa, baperisita ba go rwala dimitara le meletlo ya go tutuetša, ka ntle ruri bo be bo le botse; eupša boikokobetšo, lerato le botho di be di hloka.” 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?”

Re qalile ka go tšweletša dipotšišo tše pedi tšeo re sa dutšego re le mo tshepedišong ya go di araba. Dipotšišo tšeo e be e le tše: “Ke ka baka la’ng kahlolo ya ba phelago e thomile ka 9/11? Kahlolo ya ba phelago ya Baebele ke eng?”

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.

គន្លឹះបន្ទាត់ប៉ុន្មាននៃទំនាយដែលយើងទើបបានដាក់ជាលំដាប់ គឺជាសាក្សីតាមព្រះគម្ពីរអំពីការជំនុំជម្រះមនុស្សរស់។ បន្ទាត់ទំនាយទាំងនោះ ពាក់ព័ន្ធនឹងអ្វីលើសជាងតែ «A, B, C» នៃការជំនុំជម្រះប៉ុណ្ណោះ ប៉ុន្តែជាដំបូង យើងកំពុងឆ្លើយសំណួរអំពី 9/11 និងការជំនុំជម្រះមនុស្សរស់។

> “‘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.

> “‘Aku menilik,’ firman nabi Daniel, ‘hingga takhta-takhta diletakkan, dan Yang Lanjut Usianya duduk: pakaian-Nya putih seperti salju, dan rambut kepala-Nya seperti bulu domba yang murni; takhta-Nya berupa nyala api, dan roda-rodanya api yang menyala-nyala. Suatu aliran api keluar dan memancar dari hadapan-Nya: beribu-ribu melayani Dia, dan berlaksa-laksa berdiri di hadapan-Nya: pengadilan pun dimulai, dan kitab-kitab dibuka.’ Daniel 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.

> “Ŋutɔ̀ mɨ̀ á tɔ nyíi mɨ̀ kpàà mɔ̀, á kpɛ̀lɛ̀ɛ̀ nyɛ̄ nì nɔ̀ ɔ̀, á dí nɛ̀ á mɨ̀ lɛ̀fɛ̀ nì nɔ̀ kɛ̀, kɛ̀ mɨ̀n wá nɔ̀ ɔ̀ nyɛ̄ lɛ̀fɛ̀ nì nɔ̀ kɛ̀, kɛ̀ mɨ̀n bá lɛ̀ kɛ̀ mɔ̀ lɛ́, ‘kɛ̀ mɨ̀n nɛ̀ ŋutɔ̀ mɨ̀ yɛ̀ɛ̀ kɛ̀.’ Kɛ̀ Ŋwɛ̀n Nɔ̀ Ɔ̀ Kɛ̀ ŋwɛ̀n kɔ́ kpɛ̀lɛ̀ɛ̀ kɛ̀, kɛ̀ Nyɔ̀ŋmɔ̀ Báa. Kɛ̀ mɨ̀n nɔ̀ ɔ̀ psalmist lɛ́: ‘Kɛ̀ mɨ̀n nɛ̀ kɔ̀tɔ̀ɔ̀ kɛ̀ bá nɔ̀ kɛ̀, kɛ̀ mɨ̀n nɛ̀ nyɛ̄ ɔ̀ bá nɔ̀ kɛ̀, kɛ̀ mɨ̀n nɛ̀ nyɛ̄ ɔ̀ nì kɛ̀ wúlɛ̀ kɛ̀ nyíi kɛ̀, kɛ̀ mɨ̀n nɛ̀ kɛ̀ nyɔ̀ŋmɔ̀ lɛ́ kɛ̀, kɛ̀ mɨ̀n nɛ̀ kɛ̀ nyɔ̀ŋmɔ̀ lɛ́.’ Psalm 90:2. Kɛ̀ mɨ̀n nɛ̀ ŋwɛ̀n nì nɔ̀ kɛ̀, kɛ̀ nɔ̀ ɔ̀ báa nì nɔ̀ nyɛ̄ ɔ̀ lɛ́, kɛ̀ nɔ̀ ɔ̀ báa nì nɔ̀ mmara lɛ́, á kpɛ̀lɛ̀ɛ̀ kɛ̀ bá nɔ̀ ɔ̀ lɛ̀fɛ̀ nì nɔ̀ ɔ̀. Kɛ̀ mɨ̀n nɛ̀ mɔ̀n nì nɔ̀ nyɛ̄ ɔ̀ kɛ̀, kɛ̀ nɔ̀ ɔ̀ bɛ̄lɛ̄ kɛ̀ kɛ̀ nyɛ̄ ɔ̀, kɛ̀ nɔ̀ ɔ̀ kɛ̀lɛ̀ nyɛ̄ ɔ̀, kɛ̀ mɨ̀n nɛ̀ nɔ̀ ɔ̀ lɛ́, ‘kɛ̀ mɨ̀n nɛ̀ nyɛ̄ ɔ̀ kɛ̀ kɛ̀ nyɛ̄ ɔ̀, kɛ̀ nyɛ̄ ɔ̀ nì nɔ̀ ɔ̀ nyɛ̄ ɔ̀,’ kɛ̀ bá nɔ̀ ɔ̀ kpɛ̀lɛ̀ɛ̀ nì nɔ̀ ɔ̀.”

> “‘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.

> “‘Lolu, munu mbone, oye mufwan’a Muntu wayishile ne mafunde a mu dyulu, waishile kudi Mukulumpe wa Miku, kabidi ba mu ledile kumpala Kwendi. Kabidi ba mu pa bukalenge, ne butumbi, ne bufumu, bua bantu bonso, ne matunga, ne myakulu, bamukokelaku: bukalenge Bwendi mbukalenge bua tshiendelele, bubo kabuena kuya kupita nansha.’ Daniele 7:13, 14. Kuyisha kua Kilisto oku kudi kufundibua apa kakuena kuyisha Kwendi kua mubidi wa bubidi pa buloba to. Udi uya kudi Mukulumpe wa Miku mu dyulu bua kupeta bukalenge ne butumbi ne bufumu, bionso ebi nebimupebue ku mpelu kua mudimu Wendi bu Mupinganyi. Nku kuyisha oku, kadi kena dibwela Dyendi dia bubidi pa buloba to, kuakambiluabu mu buprofeta ne kwakenzeka ku tshisukilu tshia matuku 2300 mu 1844. Mu kutambidibua ne banjelo ba mu dyulu, Mukuhita wetu Munene unyingalala mu Esika Esha Cijila tshia Majila ne kuenza kuikala kumpala kua Nzambi bua kushintulula bisambu bia ndekelu bia mudimu Wendi mu ditumikila dia muntu—bua kuenza mudimu wa cilumbulwidi cia dikonka ne bua kuenza dipungila dia bubi bua bonso badi batshinyibue ne badi ne bukokeshi bua kupeta mikenji ya byona abi.”

> “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.

> “En la kulekelela nga u fanela, ho ne ho na le karolo tshebeletsong ya Letsatsi la Tefo feela bakeng sa ba neng ba tlile pela Modimo ka boipolelo le pako, mme bao dibe tsa bona, ka madi a sehlabelo sa sebe, di neng di fetiseditswe sehalalelong. Ka mokgwa o jwalo, letsatsing le leholo la tefo ya ho qetela le la kahlolo ya dipatlisiso, dinyewe feela tse nahanwang ke tsa batho ba ipolelang hore ke ba Modimo. Kahlolo ya ba babe ke mosebetsi o ikgethileng o arohaneng, mme e etsahala nakong e tlang hamorao. “Kahlolo e tshwanetse ho qala ntlong ya Modimo; mme haeba e qala pele ho rona, bofelo ba ba sa utlweng evangeli e tla ba eng?” 1 Petrose 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.

> “Le dibuka tsa direkoto kwa legodimong, tseo mo go tsone maina le ditiro tsa batho di kwadilweng, di tshwanetse go supa ditshwetso tsa katlholo. Moporofeti Daniele a re: ‘Katlholo ya bewa, mme dibuka tsa bulwa.’ Mosenodi, fa a tlhalosa tiragalo e e tshwanang, o oketsa jaana: ‘Ga ba bula buka e nngwe, e e leng buka ya botshelo: mme baswi ba atlholwa ka dilo tse di kwadilweng mo dibukeng, go ya ka ditiro tsa bone.’ Tshenolo 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.

> “Buku kehidupan mengandungi nama semua orang yang pernah memasuki pelayanan Tuhan. Yesus berfirman kepada murid-murid-Nya: ‘Bersukacitalah, kerana namamu tertulis di syurga.’ Lukas 10:20. Paulus menyebut tentang rakan-rakan sekerjanya yang setia, ‘yang namanya tertulis di dalam buku kehidupan.’ Filipi 4:3. Daniel, ketika memandang ke hadapan kepada ‘suatu masa kesusahan, seperti yang belum pernah terjadi,’ menyatakan bahawa umat Tuhan akan diselamatkan, ‘setiap orang yang didapati namanya tertulis di dalam kitab itu.’ Dan Yohanes, sang pewahyu, berkata bahawa hanya mereka yang akan masuk ke dalam kota Tuhan, yang namanya ‘tertulis di dalam kitab kehidupan Anak Domba.’ Daniel 12:1; Wahyu 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.

> “Sebuah kitab peringatan” ditulis di hadapan Allah, yang di dalamnya dicatat segala perbuatan baik dari “mereka yang takut akan Tuhan, dan yang menghormati nama-Nya.” Maleakhi 3:16. Kata-kata iman mereka, perbuatan kasih mereka, tercatat di surga. Nehemia merujuk kepada hal ini ketika ia berkata: “Ingatlah akan aku, ya Allahku, … dan janganlah hapuskan perbuatan-perbuatan baikku yang telah kulakukan bagi rumah Allahku.” Nehemia 13:14. Di dalam kitab peringatan Allah, setiap perbuatan kebenaran diabadikan. Di sana setiap pencobaan yang dilawan, setiap kejahatan yang ditaklukkan, setiap kata belas kasihan yang lembut yang diucapkan, dicatat dengan setia. Dan setiap tindakan pengorbanan, setiap penderitaan dan dukacita yang ditanggung demi Kristus, direkam. Berkatalah pemazmur: “Engkau menghitung pengembaraanku; tampunglah air mataku ke dalam kirbat-Mu; bukankah semuanya itu tercatat dalam kitab-Mu?” Mazmur 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.

> “တစ်ပါးတည်းမက လူတို့၏အပြစ်များကိုလည်း မှတ်တမ်းတင်ထားရှိ၏။ ‘အကြောင်းမူကား ဘုရားသခင်သည် ပြုလေသမျှအမှုရှိသမျှကို၊ လျှို့ဝှက်သောအရာရှိသမျှနှင့်တကွ၊ ကောင်းသည်ဖြစ်စေ ဆိုးသည်ဖြစ်စေ၊ တရားစီရင်ခြင်းသို့ ဆောင်ယူတော်မူလိမ့်မည်။’ ‘လူတို့ပြောသော အချည်းနှီးသောစကားတိုင်းအတွက် တရားစီရင်ရာနေ့၌ စာရင်းပေးရကြလိမ့်မည်။’ ကယ်တင်ရှင်က မိန့်တော်မူသည်မှာ– ‘သင်၏စကားအားဖြင့် သင်သည် ဖြောင့်မတ်ရာသို့ရောက်မည်၊ သင်၏စကားအားဖြင့်လည်း အပြစ်စီရင်ခြင်းကို ခံရမည်။’ ဒေသနာ 12:14; မဿဲ 12:36, 37။ လျှို့ဝှက်သော ရည်ရွယ်ချက်များနှင့် စိတ်၏လှုံ့ဆော်မှုများသည် မမှားယွင်းသော မှတ်တမ်းစာရင်း၌ ပေါ်လွင်ထင်ရှား၏။ အကြောင်းမူကား ဘုရားသခင်သည် ‘အမှောင်၌ဝှက်ထားသောအရာတို့ကို အလင်းသို့ ထုတ်ဖော်တော်မူ၍ စိတ်နှလုံးတို့၏ အကြံအစည်များကို ထင်ရှားစေတော်မူလိမ့်မည်။’ 1 ကောရိန္သု 4:5။ ‘ကြည့်ရှုလော့၊ ငါ့ရှေ့မှာ ရေးမှတ်ထားပြီ၊ … သင်တို့၏အပြစ်များနှင့် သင်တို့ဘိုးဘေးတို့၏အပြစ်များကို အတူတကွ၊ ထာဝရဘုရား မိန့်တော်မူ၏။’ ဟေရှာယ 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.

> “Kerja tiap-tiap orang dilalukan dalam penilaian di hadapan Allah dan dicatat menurut kesetiaan atau ketidaksetiaan. Bertentangan dengan tiap-tiap nama di dalam kitab-kitab sorga dicatat dengan ketepatan yang mengerikan setiap perkataan yang salah, setiap perbuatan yang mementingkan diri, setiap kewajiban yang tidak dipenuhi, dan setiap dosa yang tersembunyi, beserta setiap kepura-puraan yang licik. Amaran atau teguran yang dikirim dari sorga yang diabaikan, saat-saat yang disia-siakan, kesempatan-kesempatan yang tidak dimanfaatkan, pengaruh yang dijalankan untuk kebaikan atau untuk kejahatan, dengan segala akibatnya yang menjangkau jauh, semuanya dibukukan oleh malaikat pencatat.”

> “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 oa Molimo ke tekanyetso eo ka eona semelo le bophelo ba batho li tla hlahlojoa kahlolong. Monna ea bohlale o re: ‘Tšaba Molimo, ’me u boloke litaelo tsa Hae; hobane hona ke boikarabelo bohle ba motho. Hobane Molimo o tla tlisa mosebetsi o mong le o mong kahlolong.’ Moeklesia 12:13, 14. Moapostola Jakobo o eletsa banab’abo: ‘Buang joalo, ’me le etse joalo, joaloka ba tlang ho ahloloa ka molao oa 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.

> “Awgipakni somoitsakgiminon, bichalni somoio ‘kragipa ine chanchigiminrang’ toromgiminrangni chakatpilani-o bak gnanggen. Jisu indine aganaha: ‘Aro uamang jeko ia a·gilsakko man·na aro sigiparangoni chakatpilaniko man·na kraa ine chanchigimin, … uamang sa·grearang baksa apsan ong·a; aro uamang Isolni dedrang ong·a, maina uamang chakatpilani-ni dedrang ong·a.’ Luke 20:35, 36. Aro changsatai Ua indine agandapaha je, ‘namako dakgiparang’ re·baa ‘janggini chakatpilani’ona. John 5:29. Toromgipa sigiminrangko, uamangko ‘janggini chakatpilani’na kraa ine chanchianiko man·na bichal ong·ahaoni skang chakatatjawa. Uni gimin, uamangni records rangko nirikna aro uamangni mamla rangko baseani tribunalo uamang an·tangtang donganiko man·jawa.”

> “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.

> “Jisu o tla bonagala e le mmueleledi wa bone, go ba emelela fa pele ga Modimo. ‘Fa mongwe a leofa, re na le Mmueleledi kwa go Rara, e bong Jesu Keresete yo o siameng.’ 1 Johane 2:1. ‘Gonne Keresete ga a a tsena mo mafelong a a boitshepo a a dirilweng ka diatla, a e leng ditshwantsho tsa a boammaaruri; mme o tsene mo legodimong ka bolone, jaanong go bonala mo pele ga Modimo ka ntlha ya rona.’ ‘Ke gone ka moo a nang le thata gape ya go boloka ka botlalo ba ba tlang kwa go Modimo ka ene, ka a tshela ka metlha yotlhe gore a ba rapelele.’ Baebele 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.

> “Simana mikirekɔwe a bue wɔ atemmu no mu no, wɔn a wɔagye Yesu adi nyinaa nkwa bra bɛba Onyankopɔn anim ama wɔahwɛ mu. Wɔbɛfi wɔn a wodii kan tenaa asaase so no so, na yɛn Kasafo no de awo ntoatoaso biara asɛm bɛba nnidiso nnidiso, na awiee wɔ ateasefo no so. Wobɔ din biara din, na wɔhwehwɛ asɛm biara mu pɛpɛɛpɛ. Wogye din bi to mu, na wɔpo din bi. Sɛ ebinom wɔ bɔne a ɛda so wɔ nkrataa a wɔakyerɛw mu no so, a wɔnannu wɔn ho amma ho nni, na wonnyaa bɔnefakyɛ no a, wobeyi wɔn din afi nkwa nwoma no mu, na wɔbɛpepa wɔn nneyɛe pa ho kyerɛwtohɔ no afi Onyankopɔn nkae nwoma no mu. Awurade ka kyerɛɛ Mose sɛ: ‘Obiara a wayɛ bɔne atia Me no, no na mɛpepa no afi Me nwoma no mu.’ Exodus 32:33. Na odiyifo Hesekiel nso ka sɛ: ‘Na sɛ ɔtreneeni fi ne trenee ho kɔyɛ amumɔyɛ a, … ne trenee a wayɛ nyinaa, wɔrenkae bio.’ Ezekiel 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

Tihlutlahna hi kan chhunzawm ang a, he series-a article dawtah ah hian zawhna lo kaih chhuahte chu kan chhanna dawn a ni.

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