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# The Book of Daniel - Number Ninety-Eight

Buku Daniel - Nombor Sembilan Puluh Lapan

The Triple Application of Elijah and the Last Days’ Judgment: Understanding the Investigative and Executive Phases

Aplikasi Rangkap Tiga Elijah dan Penghakiman pada Hari-hari Terakhir: Memahami Fase Investigatif dan Eksekutif

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.

ඉලියාගේ ත්‍රිවිධ අදාළකරණය මඟින් හඳුනාගනු ලැබුවේ, අන්තිම දවස්වල ආරම්භයේද අන්තිම දවස්වල අවසානයේද ඉලියා කෙනෙකු සිටින බවයි. “අන්තිම දවස්” යනු විනිශ්චයේ දවස්ය; එය ප්‍රගතිශීලී වන අතර විනිශ්චයේ වර්ග දෙකකට බෙදී ඇත. අන්තිම දවස්වල ආරම්භයේදී ආරම්භ වූ විමර්ශනාත්මක විනිශ්චයද, අන්තිම දවස්වල අවසානයේ සිදුවන ක්‍රියාත්මක විනිශ්චයද ඒවාය. ඉලියාගේ ත්‍රිවිධ අදාළකරණය ප්‍රධාන වශයෙන් නුදුරේදී පැමිණෙන ඉරිදා නීතියෙන් ආරම්භ වන ක්‍රියාත්මක විනිශ්චයේ ඉතිහාසය නියෝජනය කරයි.

The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.

Kiam biak dingna thu chu Pathian zui mi an ni tiin puanlang tawh te chauh ah a hrilh khawm a ni; a tlangpuiin chu hmaiah anmahni’n nghet taka puanlangna hmanga ni mah se, a tlem zawk ziahah chuan nun dan hmanga thlaler loh puanlangna hmangin pawh a ni bawk.

> (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.

> (Kerana bukan orang yang hanya mendengar hukum Taurat itu yang benar di hadapan Allah, melainkan orang yang melakukan hukum Taurat itulah yang akan dibenarkan. Sebab apabila bangsa-bangsa bukan Yahudi, yang tidak mempunyai hukum Taurat, oleh sifat semula jadi melakukan perkara-perkara yang terkandung dalam hukum Taurat, maka mereka, walaupun tidak mempunyai hukum Taurat, menjadi hukum bagi diri mereka sendiri; Mereka menunjukkan bahawa pekerjaan hukum Taurat itu tertulis di dalam hati mereka, dan hati nurani mereka turut bersaksi, sementara fikiran mereka saling menuduh atau juga saling membela.) Roma 2:13–15.

The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.

Ki∙sikgukko gipinigoziwin oma eko-niizhwaaso gagwegondiwag, awiya dash onaabani akiwenziiyag gii-gagweji’aad izhinikaazowininaan ji-izhichigewaad Debwewin Gichi-Manidoo, mii dash gaa-ozhitoowaad odoodemiwag gaa-bimaadiziwaad gii-ayaawaad api Adam noongom akiing izhi-bimaadizid, miinawaa September 11, 2001, gii-maajitaamagad gagwegondiwin ge-izhichigewaad “bimaadiziwaad omaa gagwegondiwag.” Ki∙sikgukko gipinigoziwin mii dash gagwegondiwin gagwegondiwag gaa-bimaadiziwaad miinawaa gaa-bimaadiziiwaad apii gagwegondiwin maaji-bimaadizimagak Gichi-Manidoo odaanikoobijiganing, miinawaa ishkwaa-akiing Gichi-Manidoo odaanikoobijigan mii Laodicea Adventism. Apane ge-izhi-giizhigad gagwegondiwin Gichi-Manidoo odaanikoobijiganing apii waabang ge-izhiseg Sunday law, mii dash gagwegondiwag Gichi-Manidoo gagwegondiwag gaye gagwegondiwag gaa-ayaawaad Babyloning.

The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.

ముగింపు తీర్పు అనగా రక్షణకై ఆయన సమర్పించిన ఆహ్వానాన్ని తిరస్కరించిన వారిమీద దేవుడు విధించే శిక్ష. ఈ ముగింపు తీర్పు త్వరలో రానున్న ఆదివార చట్టంతో ప్రారంభమవుతుంది. అప్పుడు యునైటెడ్ స్టేట్స్ తన ఉగ్రత పాత్రను పూర్తిగా నింపివుంటుంది; అదే దాని పరీక్షాకాలపు పాత్ర కూడాను; మరియు జాతీయ అపస్థత్యానంతరం జాతీయ నాశనం సంభవిస్తుంది. భూమ్యాకాశమంతటున్న ప్రతి జాతియు ఆదివార చట్టాన్ని అమలు చేయుటలో యునైటెడ్ స్టేట్స్ ఉదాహరణను అనుసరిస్తుంది; అప్పుడు ఆ జాతుల ప్రతిదియు తమ తమ పాత్రలను నింపుకొని, జాతీయ నాశనాన్నికూడా అనుభవిస్తుంది.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Ha Amerika, naha ea tokoloho ea bolumeli, e tla ikopanya le Bopapa ho qobella letsoalo le ho qobella batho ho hlompha Sabatha ea bohata, batho ba naha e ’ngoe le e ’ngoe lefatšeng lohle ba tla susumelletsoa ho latela mohlala oa eona.” Testimonies, volume 6, 18.

The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.

Le kgotlatshekelo ya tiragatso le yona e kgaogantswe ka dikarolo di le pedi. Go tloga ka molao wa Tshipi mo United States go fitlha teko ya batho e tswalwa fa Mikaele a ema, dikatlholo tsa Modimo di tlhakantswe le kutlwelobotlhoko; mme fa Mikaele a ema, bogale jwa Modimo, jaaka bo emediwa ke go tshololwa ga dipetso tse supa tsa bofelo, ga bo na kutlwelobotlhoko. Mo nakong ya mathata a molao wa Tshipi, dikatlholo tsa tiragatso mo godimo ga batho le ditšhaba di tla bo di tlhakantswe le kutlwelobotlhoko, gonne go santse go tla bo go na le bangwe mo Babelona ba ka nako eo ba newang tshono ya go tlhaloganya pharologanyo fa gare ga kobamelo ya Sabata le ya Tshipi.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “O, supaya umat mengetahui waktu lawatan bagi mereka! Ada banyak orang yang belum mendengar kebenaran pengujian untuk masa ini. Ada banyak orang yang sedang diusahakan oleh Roh Tuhan. Waktu penghakiman Tuhan yang membinasakan ialah waktu kemurahan bagi mereka yang tidak berpeluang untuk mengetahui apakah kebenaran itu. Dengan penuh kelembutan Tuhan akan memandang mereka. Hati-Nya yang penuh belas kasihan tergerak; tangan-Nya masih terhulur untuk menyelamatkan, sedangkan pintu telah tertutup bagi mereka yang tidak mahu masuk.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “दयाको इस्वरले उहाँको लामो सहनशीलतामा प्रकट गर्नुभएको छ। उहाँले आफ्ना न्यायहरू रोकिराख्नुभएको छ, चेतावनीको सन्देश सबैलाई सुनाइयोस् भनेर प्रतीक्षा गर्दै। ओहो, यदि हाम्रा मानिसहरूले संसारलाई दयाको अन्तिम सन्देश दिन उनीहरूमाथि रहेको जिम्मेवारीलाई जस्तो महसुस गर्नुपर्थ्यो त्यस्तै महसुस गर्थे भने, कस्तो अद्भुत काम हुनेथियो!” Testimonies, volume 9, 97.

The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”

“Nako ea likahlolo tse senyang tsa Molimo ke nako ea mohau bakeng sa bao ba sa kang ba ba le monyetla oa ho ithuta hore na ’nete ke efe.” “Linako” tseo tse peli li qala hammoho ha “monyako o koaloa” holim’a Maadvente a Laodisea “a sa kang a kena.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were f illed with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Saya melihat bahawa Sabat yang kudus itu ialah, dan akan tetap menjadi, tembok pemisah antara Israel Allah yang sejati dengan orang-orang yang tidak percaya; dan bahawa Sabat itu ialah persoalan besar yang akan mempersatukan hati para orang kudus Allah yang dikasihi, yang sedang menanti. Dan jika seseorang percaya, serta memelihara Sabat, dan menerima berkat yang menyertainya, lalu kemudian meninggalkannya, dan melanggar perintah yang kudus itu, maka mereka akan menutup pintu-pintu Kota Suci terhadap diri mereka sendiri, sama pastinya seperti adanya Allah yang memerintah di langit yang di atas. Saya melihat bahawa Allah mempunyai anak-anak yang tidak melihat dan tidak memelihara Sabat. Mereka belum menolak terang mengenainya. Dan pada permulaan masa kesusahan itu, kami dipenuhi dengan Roh Kudus ketika kami pergi memberitakan Sabat dengan lebih sepenuhnya. Hal ini membangkitkan kemarahan gereja, dan para Adventis nominal, kerana mereka tidak dapat menyangkal kebenaran Sabat. Dan pada waktu itu, semua umat pilihan Allah melihat dengan jelas bahawa kitalah yang memiliki kebenaran itu, lalu mereka keluar dan menanggung penganiayaan bersama-sama dengan kami.” A Word to the Little Flock, 18, 19.

The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”

Khoro yo valiwa hi nawu ya Sonto leyi taka hi ku hatlisa, leswi endlaka leswaku nkarhi lowu rhangelaka nawu ya Sonto wu va “nkarhi” wa “ku endzeriwa” ka vanhu va Xikwembu.

> How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.

> Bagaimanakah kamu berkata, Kami bijaksana, dan hukum TUHAN ada pada kami? Sesungguhnya, dengan sia-sia Ia membuatnya; pena para ahli kitab adalah sia-sia. Orang-orang bijaksana menjadi malu, mereka terkejut dan tertangkap; sesungguhnya, mereka telah menolak firman TUHAN; maka hikmat apakah yang ada pada mereka? Sebab itu Aku akan menyerahkan istri-istri mereka kepada orang lain, dan ladang-ladang mereka kepada orang-orang yang akan mewarisinya; karena setiap orang, dari yang paling kecil sampai yang paling besar, dikuasai oleh ketamakan; dari nabi sampai imam, masing-masing bertindak palsu. Karena mereka telah menyembuhkan luka putri umat-Ku dengan ringan, sambil berkata, Damai, damai; padahal tidak ada damai. Adakah mereka malu ketika mereka melakukan kekejian? Tidak, mereka sama sekali tidak malu, bahkan mereka tidak tahu merasa malu: sebab itu mereka akan rebah di antara orang-orang yang rebah; pada waktu penghukuman mereka, mereka akan dijatuhkan, firman TUHAN. Yeremia 8:8–12.

As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.

Sama seperti Israel purba, demikian juga Israel moden; kedua-duanya dibinasakan, kerana mereka tidak mengetahui waktu perlawatan Tuhan kepada mereka. Masa perlawatan Tuhan bagi Adventisme Laodikia bermula pada 11 September 2001, dan berakhir pada undang-undang Ahad yang akan segera datang.

> And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.

> আর তিনি নিকটে আসিয়া নগরটিকে দেখিলেন, এবং তাহার উপরে ক্রন্দন করিয়া বলিলেন, যদি তুমি, হ্যাঁ, তুমিও, অন্তত এই তোমার দিনে, তোমার শান্তির বিষয়গুলি জানিতে! কিন্তু এখন সেগুলি তোমার চক্ষুর হইতে গোপন রহিয়াছে। কারণ তোমার উপরে এমন দিন আসিবে, যখন তোমার শত্রুরা তোমাকে ঘিরিয়া পরিখা নির্মাণ করিবে, এবং চারিদিকে তোমাকে বেষ্টন করিবে, ও সকল দিক হইতে তোমাকে অবরুদ্ধ করিয়া রাখিবে; এবং তোমাকে ও তোমার মধ্যে অবস্থিত সন্তানদের ভূমিসাৎ করিবে; এবং তোমার মধ্যে এক পাথরের উপরে আর এক পাথর রাখিবে না; কারণ তুমি তোমার পরিদর্শনের সময় চিনিতে পার নাই। লূক 19:41–44।

At the time of God’s visitation the wise and foolish are forever separated.

Ka nako ya ketelo ya Modimo, ba bohlale le ba maoatla ba a aroganngwa ka go sa khutlê.

> “We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.

> “Re a tseba gore Maadventist a Letsatsi la Bosupa ao a sa ineeleng ka botlalo, a nang le tsebo ya nnete, empa a itlamileng le ba lefatshe, a tla tlogela tumelo ka botlalo, a mamela meya e timetsang. Sera se tla ba neela diteko ka thabo, e le ho ba etella pele hore ba lwantshane le batho ba Modimo. Empa bao e leng ba nnete le ba tiileng ba tla ba le tshireletso e matla le e nang le matla ho Modimo.” Manuscript Releases, volume 7, 186.

Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.

Waktu pelawatan mereka bermula pada 11 September 2001, sebagaimana dilambangkan oleh waktu pelawatan atas gereja-gereja Protestan pada 11 Ogos 1840, dan sebagaimana waktu pelawatan telah bermula bagi Israel purba ketika Roh Kudus turun pada pembaptisan Kristus.

The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.

Kuphikithiwa ka vhurangaphanḓa ku thoma musi United States yo ḓadza khaphu ya tshifhinga tshayo tsha u lingwa nga mulayo wa Swondaha une wa ḓa nga u ṱavhanya, une wa dovha wa vha tshifhinga musi kereke ya Adventist ya Laodikea yo ḓadza khaphu yayo. Khaṱhulo i thoma nga nnḓu ya Mudzimu, na khaphu ya tshifhinga tsha u lingwa ya dziṋanga mbili dzo tshinyalaho dza United States. Nṋanga yo tshinyalaho ya Bupurotesitanti ye ya vha yo no imelwa kale nga kereke ya Adventist ya Laodikea i mbo ḓi fhela; ngeno vhukando ha Filadelfia ha muruṅwa wa vhuraru hone ha mbo ḓi vha nṋanga ya ngoho ya Bupurotesitanti, na Yerusalema ya muya ine ya takulelwa nṱha sa luswayo. Nga tshenetsho tshifhinga Yerusalema i shanduka u bva kha kereke i lwayo ya vha kereke yo kunda.

The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.

Penghakiman eksekutif dimulai, seiring dengan waktu penghakiman-penghakiman kebinasaan Allah, yang juga merupakan suatu masa kemurahan bagi kawanan Allah yang lain yang masih berada di Babel. Hal itu dimulai ketika masa pelawatan Allah atas Adventisme Laodikia berakhir. Penghakiman eksekutif itu berlanjut kepada Ketujuh Malapetaka Terakhir, ketika penghakiman-penghakiman itu tidak lagi bercampur dengan kemurahan, lalu Yesus datang kembali.

When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.

Ha Jisu a boela, mileniamo (lilemo tse sekete) ea Tšenolo khaolo ea mashome a mabeli e bontša hore Satane o tlamiloe holim’a lefatše le sentsoeng, a le mong a e-na feela le mangeloi a marabele a ileng a nka karolo tlhaselong khahlanong le Molimo.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

> ខ្ញុំបានឃើញទេវតាមួយចុះមកពីស្ថានសួគ៌ ដោយកាន់កូនសោរនៃអន្លង់គ្មានបាត និងច្រវាក់ធំមួយនៅក្នុងដៃរបស់គាត់។ ហើយគាត់បានចាប់នាគ គឺពស់ចាស់នោះ ដែលជាមារកំណាច និងសាតាំង ហើយបានចងវាទុកអស់មួយពាន់ឆ្នាំ ហើយបានបោះវាចូលទៅក្នុងអន្លង់គ្មានបាត បិទវាទុក និងដាក់ត្រាលើវា ដើម្បីកុំឲ្យវាបញ្ឆោតបណ្ដាប្រជាជាតិនានាទៀត រហូតដល់មួយពាន់ឆ្នាំនោះបានបំពេញសម្រេច; ហើយបន្ទាប់ពីនោះ វាត្រូវតែត្រូវដោះលែងមួយរយៈខ្លី។ វិវរណៈ 20:1–3។

During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.

Sepanjang seribu tahun itu orang-orang tebusan akan melaksanakan penghakiman penyelidikan atas orang-orang yang binasa yang masih tertidur di dalam kubur mereka sambil menantikan selesainya penghakiman masing-masing. Orang-orang tebusan akan meneliti kehidupan dan keadaan orang-orang yang binasa, termasuk Iblis dan malaikat-malaikatnya, untuk menentukan siapa yang layak menerima hukuman yang lebih berat pada akhir seribu tahun itu.

> And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.

> Lalu aku melihat takhta-takhta, dan mereka duduk di atasnya, dan kepada mereka diberikan kuasa untuk menghakimi; dan aku melihat jiwa-jiwa mereka yang telah dipenggal karena kesaksian tentang Yesus dan karena firman Allah, dan yang tidak menyembah binatang itu maupun patungnya, dan yang tidak menerima tandanya pada dahi mereka atau pada tangan mereka; lalu mereka hidup kembali dan memerintah bersama Kristus selama seribu tahun. Wahyu 20:4.

The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.

නියත වශයෙන්ම, සහස්‍රකාලය තුළ විමර්ශනාත්මක විනිශ්චයක් අන්තර්ගත වන අතර, එය අවසන් වූ විට දුෂ්ට මළවුන් නැගිටුවනු ලබන අවස්ථාවේ අවසාන ක්‍රියාත්මක විනිශ්චය ගෙන එයි. එවිට ඔවුන් මත සම්පූර්ණ පාලනය ලබාගන්නා සාතන්, සහස්‍ර වර්ෂ අවසානයේ ස්වර්ගයෙන් බැස එන යෙරුසලමට ප්‍රහාරය එල්ල කරන ලෙස දුෂ්ටයන් විශ්වාසයට පත් කරයි. දුෂ්ටයන් තම ප්‍රහාරය ආරම්භ කරන විට, ස්වර්ගයෙන් ගිනි බැස එන අතර අවසාන ක්‍රියාත්මක විනිශ්චය ඉටු කරනු ලබයි.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.

> ထို့ပြင် အနှစ်တစ်ထောင် ကုန်ဆုံးသည့်အခါ၊ စာတန်သည် မိမိအကျဉ်းထောင်မှ လွတ်မြောက်ရလိမ့်မည်။ ထို့နောက် သူသည် မြေကြီး၏ ထောင့်လေးထောင့်၌ရှိသော လူမျိုးများဖြစ်သည့် ဂေါဂနှင့် မာဂေါဂတို့ကို လှည့်ဖြားရန် ထွက်သွား၍၊ သူတို့ကို စစ်တိုက်ရန် အတူတကွ စုဝေးစေလိမ့်မည်။ သူတို့၏ အရေအတွက်မှာ ပင်လယ်သဲကဲ့သို့ ဖြစ်၏။ ထိုသူတို့သည် မြေကြီး၏ အကျယ်အဝန်းပေါ်သို့ တက်လာကြပြီး၊ သန့်ရှင်းသူတို့၏ စခန်းနှင့် ချစ်မြတ်နိုးရာမြို့ကို ဝန်းရံကြ၏။ ထိုအခါ ကောင်းကင်မှ ဘုရားသခင်ထံက မီးသည် ဆင်းသက်လာ၍ သူတို့ကို လောင်ကျွမ်းဖျက်ဆီးလေ၏။ ဗျာဒိတ် 20:7–9။

Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.

Nangona tšhomišo ya makga a mararo ya Eliya le moromiwa yo a lokišetšago tsela gore Moromiwa wa Kgwerano a tle ka tšhoganetšo tempeleng ya Gagwe di amana kgauswi, phapano ya mošomo wa tšona e ka lemogwa ka gore Eliya kudukudu o hlaola mošomo wa moromiwa, le mokgatlo wo o amanago le molaetša wa moromiwa, wo o phethagatšwago nakong ya kahlolo ya phethagatšo yeo e thomago molaong wa Lamorena wa kgauswi le go tla. Moromiwa yo a lokišetšago tsela bakeng sa Moromiwa wa Kgwerano kudukudu o hlaola mošomo wo o phethagatšwago nakong ya kahlolo ya nyakišišo. Adventisime ya Laodikia ga e tsebe nako ya go etelwa ga yona, yeo e emelago nako ye e itšego ya kahlolo.

Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.

ពួកគេក៏មិនយល់សារនៃ «សេចក្តីពិតសម្រាប់ពេលបច្ចុប្បន្ន» ដែលត្រូវបានប្រកាសក្នុងអំឡុងពេលនៃការយាងមកសួរសុខទុក្ខរបស់ពួកគេដែរ។ ពួកគេត្រូវបានទាមទារឲ្យស្គាល់ទាំងការជំនុំជម្រះ និងសារនៃថ្ងៃទាំងនោះ។ ពួកគេក៏ត្រូវបានទាមទារឲ្យស្គាល់អ្នកនាំសារនៃសម័យកាលនោះផងដែរ។ ក្នុងភាពខ្វាក់ភ្នែកបែបឡាវឌីសេរបស់ពួកគេ ពួកគេប្រឆាំងនឹងសារនៃម៉ោងនោះ បដិសេធពេលនៃការយាងមកសួរសុខទុក្ខរបស់ពួកគេដោយសារមួយថា «សន្តិភាព និងសុវត្ថិភាព» ហើយមិនប្រាកដច្បាស់ថា នរណាជាអ្នកនាំសារដែលបានជ្រើសតាំងសម្រាប់សម័យកាលនោះឡើយ។ សេចក្តីពិតនេះត្រូវបានកំណត់សម្គាល់យ៉ាងច្បាស់នៅក្នុងទីបន្ទាល់របស់អេលីយ៉ាទីពីរ គឺយ៉ូហាន បាទីស្ទ។

The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.

Bajuda ba neng ba itse gore boporofeti bo ne bo supa morongwa yo o tlang, mme Jesu ka boene o ne a ruta ka tlhamalalo gore Johane e ne e le ene morongwa yo o neng a tshwanetse go tla.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Hobane baporofeta bohle le molao ba porofetile ho fihlela Johanne. ’Me haeba le ka e amohela, enoa ke Elia ea neng a lokela ho tla. Ea nang le litsebe tsa ho utloa, a utloe. Mattheu 11:13–15.

At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.

នៅ​ចុង​បំផុត​នៃ​រយៈពេល​នៃ​ការ​យាង​មក​ពិនិត្យ​របស់​ពួកគេ (គឺ​ជា​ពេលវេលា​មួយ​ក្នុង​ប្រវត្តិ​របស់​ព្រះគ្រីស្ទ ដែល​ជា​គំរូ​បង្ហាញ​អំពី​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​នឹង​មក​ដល់​ឆាប់ៗ) ខណៈ​ដែល​ព្រះគ្រីស្ទ​ត្រូវ​បាន​ព្យួរ​នៅ​លើ​ឈើឆ្កាង ពួក​យូដា​បាន​សន្និដ្ឋាន​ថា តើ​អេលីយ៉ា​នឹង​មក​សង្គ្រោះ​ព្រះយេស៊ូវ​នៅ​ពេល​នោះ​ឬ​ទេ។ ប្រសិន​បើ​ពួកគេ​មិន​បាន​ស្គាល់​អ្នក​នាំ​សារ ដែល​ត្រូវ​រៀបចំ​ផ្លូវ​សម្រាប់​ព្រះរាជទូត​នៃ​សេចក្តី​សញ្ញា ដែល​នៅ​ពេល​នោះ​កំពុង​បញ្ជាក់​សេចក្តី​សញ្ញា​ដោយ​ព្រះលោហិត​របស់​ទ្រង់​ផ្ទាល់ នោះ​ពួកគេ​ក៏​មិន​អាច​ស្គាល់​ព្រះមេស្ស៊ី​របស់​ពួកគេ​ដែរ។ អាដវែនទីសម​បែប​ឡាវឌីសេ​នៅ​ថ្ងៃ​ចុងក្រោយ ត្រូវ​បាន​ទាមទារ​ឲ្យ​ស្គាល់​សេចក្តី​ជំនុំជម្រះ​របស់​ពួកគេ ដែល​ជា​ពេលវេលា​នៃ​ការ​យាង​មក​ពិនិត្យ​របស់​ពួកគេ។ ពួកគេ​ត្រូវ​បាន​ទាមទារ​ឲ្យ​ស្គាល់​សារ​នៃ​រយៈពេល​នោះ ហើយ​ពួកគេ​ក៏​ត្រូវ​បាន​ទាមទារ​ឲ្យ​ស្គាល់​អ្នក​នាំ​សារ​ដែល​ត្រូវ​បាន​ជ្រើសរើស​សម្រាប់​ពេលវេលា​នោះ​ផង​ដែរ។ ការ​បះបោរ​នៃ​ឆ្នាំ 1888 ត្រូវ​បាន​តំណាង​ដោយ​ថ្ងៃ​ទី 11 ខែ​កញ្ញា ឆ្នាំ 2001 នៅ​ពេល​ដែល​ទេវតា​នៃ​វិវរណៈ ជំពូក 18 បាន​ចុះ​មក។ ពួក​បះបោរ​នៃ​ឆ្នាំ 1888 បាន​បដិសេធ​មិន​ព្រម​ទទួល​ស្គាល់​អ្នក​នាំ​សារ​ដែល​ត្រូវ​បាន​ជ្រើសរើស​នៃ​ប្រវត្តិសាស្ត្រ​នោះ ដែល​កំពុង​ធ្វើ​ជា​គំរូ​បង្ហាញ​អំពី​ថ្ងៃ​ចុងក្រោយ។

We will continue this study in the next article.

Nkhombo yekutanga yaidela kufundza loku esihlokweni lesilandzelako.

> For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.

> Ka, ne Morena Modimo wa Iseraele o buile le nna jaana: Tsaya senwelo sa beine ya bogale jono mo seatleng sa me, mme o nosetse ditšhaba tsotlhe tse ke go romang kwa go tsone gore di nwe sone. Mme di tla nwa, di bo di thetheekele, di bo di tsenwe ke botsenwa, ka ntlha ya tšhaka e ke tla e romang mo gare ga tsone. Foo ka tsaya senwelo mo seatleng sa Morena, mme ka nosa ditšhaba tsotlhe tse Morena a neng a nthomile kwa go tsone; e leng, Jerusalema, le metse ya Juda, le dikgosi tsa yone, le dikgosana tsa yone, gore ke di dire kgakgamatso, le sekgakgamatso, le setshego, le phutso; jaaka go ntse gompieno; Faro kgosi ya Egepeto, le batlhanka ba gagwe, le dikgosana tsa gagwe, le batho botlhe ba gagwe; le merafe yotlhe e e tlhakaneng, le dikgosi tsotlhe tsa lefatshe la Use, le dikgosi tsotlhe tsa lefatshe la Bafilisitia, le Ashikelone, le Asa, le Ekerone, le masalela a Asidodo, Edomo, le Moabe, le bana ba Amone, le dikgosi tsotlhe tsa Ture, le dikgosi tsotlhe tsa Sidone, le dikgosi tsa ditlhaketlhake tse di kwa moseja ga lewatle, Dedane, le Tema, le Buze, le botlhe ba ba kwa dikhutlong tse di kgakala, le dikgosi tsotlhe tsa Arabia, le dikgosi tsotlhe tsa merafe e e tlhakaneng e e nnang mo nageng ya sekaka, le dikgosi tsotlhe tsa Simiri, le dikgosi tsotlhe tsa Elame, le dikgosi tsotlhe tsa Bameda, le dikgosi tsotlhe tsa bokone, tse di kgakala le tse di gaufi, nngwe le nngwe le mongwe ka mongwe, le magosi otlhe a lefatshe a a mo godimo ga sefatlhego sa lefatshe; mme kgosi ya Sheshake e tla nwa morago ga bone. Ke gone o tla raya bone o re, Morena wa masomosomo, Modimo wa Iseraele, o bua jaana: Nwang, mme lo tagwe, mme lo hlatse, mme lo we, mme lo se ka lwa tlhola lo tsoga, ka ntlha ya tšhaka e ke tla e romang mo gare ga lona. Mme go tla diragala fa ba gana go tsaya senwelo mo seatleng sa gago gore ba nwe, foo o tla raya bone o re, Morena wa masomosomo o bua jaana: Ruri lo tla nwa. Gonne bonang, ke simolola go tlisa bosula mo motseng o o bidiwang ka leina la me, mme a lona ruri lo tla falola kotlo? Ga lo kitla lo falola kotlo; gonne ke tla bitsa tšhaka gore e tle mo godimo ga banni botlhe ba lefatshe, go bua Morena wa masomosomo. Ke gone porofeta kgatlhanong le bone mafoko ano otlhe, mme o ba reye o re, Morena o tla kua kwa godimo, mme o tla ntsha lentswe la gagwe kwa bonnong jwa gagwe jo boitshepo; o tla kua ka thata mo godimo ga bonno jwa gagwe; o tla goa jaaka ba ba gatakang morara, kgatlhanong le banni botlhe ba lefatshe. Modumo o tla fitlha le kwa dintlheng tsa lefatshe; gonne Morena o na le kgang le ditšhaba, o tla sekisa nama yotlhe; baikepi o tla ba neela tšhaka, go bua Morena. Morena wa masomosomo o bua jaana: Bonang, bosula bo tla tswa mo setšhabeng go ya mo setšhabeng, mme setsuatsue se segolo se tla tsosiwa kwa mabopong a lefatshe. Mme babolaiwa ba Morena ba tla nna mo letsatsing leo go tswa kwa ntlheng nngwe ya lefatshe go fitlha kwa ntlheng e nngwe ya lefatshe; ga ba kitla ba hutsafalelwa, le gone ga ba kitla ba phuthiwa, le gone ga ba kitla ba fitlhiwa; ba tla nna boloko mo godimo ga lefatshe. Jeremia 25:15–33.

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