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# Parallel Warnings - Number Four

Mitemo ya Tinsimu—Nomboro Nne

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Зу Ҽшныгъэм и Псалъэмрэ Щыгъуам ИужьыкӀэ Нэхъыжьыныгъэм и ХъумакӀуэхэмрэ: Профетхэмрэ Тхыдэмрэ Ищыщ Ӏэгъуэхэр

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ia akan mengajar pengetahuan kepada siapa? dan kepada siapa Ia akan membuat pengajaran dapat dipahami? kepada mereka yang telah disapih dari susu, dan dijauhkan dari buah dada.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Ketsahalo e swanetše go ba godimo ga ketsahalo, ketsahalo godimo ga ketsahalo; mothalo godimo ga mothalo, mothalo godimo ga mothalo; mo gannyane, le mola gannyane:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Kerana dengan bibir yang gagap dan dengan lidah yang lain Dia akan berfirman kepada bangsa ini. Kepada mereka Dia telah berfirman, Inilah perhentian yang dengannya kamu dapat membuat orang yang letih mendapat perhentian; dan inilah penyegaran; namun mereka tidak mahu mendengar.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Akan tetapi, firman Tuhan bagi mereka ialah perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka berjalan, lalu jatuh terlentang, dan diremukkan, dan terjerat, dan tertangkap. Yesaya 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Ayat-ayat ini daripada Yesaya telah berulang kali diperhatikan dalam Jadual-jadual Habakuk. Di sini saya hanya perlu menyentuhnya secara ringkas untuk mengambil satu atau dua perkara daripada ayat-ayat terdahulu ini, bagi menambah kepada perbincangan semasa. Petikan ini menunjukkan suatu umat yang gagal dalam suatu ujian, kerana mereka “pergi, dan jatuh ke belakang, dan diremukkan, dan terjerat, dan tertawan.” Mereka ialah suatu umat yang gagal dalam suatu ujian berkenaan siapa yang Allah hendak “ajar” supaya “memahami” “pengetahuan” atau “doktrin.” Ujian itu didasarkan atas pemahaman terhadap pertambahan pengetahuan, maka ujian itu ialah ujian yang sama yang memisahkan orang bijaksana dan orang fasik dalam Daniel fasal dua belas, kerana semua nabi sependapat dan mengenal pasti akhir dunia. Dalam Daniel dua belas, orang “bijaksana” memahami, tetapi orang “fasik” tidak memahami pertambahan pengetahuan.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

ङेइयाहकी पाएको मानिसहरूलाई “परमप्रभुको वचन”द्वारा परीक्षा गरियो, जुन “तिनीहरूले सुन्न चाहेन्।” अनि “परमप्रभुको” त्यो विशेष “वचन” जसलाई तिनीहरूले अस्वीकार गरे, र जसले तिनीहरूलाई “ज्ञान”को वृद्धि “बुझ्न” सक्षम तुल्याउने थियो, भविष्यवाणीसम्बन्धी इतिहासहरूलाई ठीकरीतिले कसरी एक-अर्कासँग मिलाउनुपर्छ भन्ने परिभाषित गर्ने बाइबलीय नियम नै थियो। ङेइयाहको उक्त अंशमा लड्नेहरूतिनले त्यो नियम अस्वीकार गरे, जसले यो चिन्हित गर्छ कि कुनै भविष्यवाणीसम्बन्धी इतिहास बुझ्नका लागि त्यो रेखा “यहाँ अलिकति, र त्यहाँ अलिकति” खोज्नुपर्छ। परमप्रभुको त्यो वचन, जसले एउटा परीक्षा उत्पन्न गर्‍यो र जसलाई तिनीहरूले अस्वीकार गरे, यहाँ र त्यहाँबाट भविष्यवाणीका रेखाहरू चयन गर्ने, अनि त्यसरी चयन गरिएका भविष्यवाणीसम्बन्धी इतिहासका रेखाहरूमध्ये एउटालाई त्यही विषयमा बोल्ने अन्य भविष्यवाणीसम्बन्धी इतिहासका रेखाहरूसँग समानान्तर राख्ने विधि थियो। यस प्रकार रेखामाथि रेखा राख्ने प्रयत्नको सफलता साँचो भविष्यवाणी-व्याख्याका नियमहरूको प्रयोगमा निर्भर हुन्छ। ती नियमहरू, जो “उपदेशहरू” पनि हुन्, एकसाथ ल्याइने हुन्, र ती बाइबलभित्र यहाँ र त्यहाँ पाइन्छन्। ङेइयाहका ती कुँवारीहरू, जो परीक्षामा असफल हुन्छन्, त्यसका कारण असफल हुन्छन् कि तिनीहरूले त्यो मुख्य कुरा बिर्सन्छन्, जुन तिनीहरूले कदापि बिर्सनु हुँदैनथ्यो, र त्यो हो—इतिहास दोहोरिन्छ।

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Khna i kaeiñ ban sheptieng ïa ka lawei, lait noh tang lada ngin klet ïa ka lynti ba U Trai u la ïalam ïa ngi, bad ïa ka jinghikai jong U ha ka histori jong ngi kaba la dep.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Tuhan bukanlah pencipta kekacauan, dan salah satu titik peneguh dari fakta itu ialah bahwa setiap nabi di dalam Alkitab sedang menunjuk kepada garis nubuatan yang sama. Mereka tidak semuanya melihat peristiwa-peristiwa yang identik pada garis itu, tetapi itu selalu merupakan garis peristiwa yang sama pada akhir dunia. Itulah peristiwa-peristiwa yang menuntun kepada penutupan masa percobaan, yang kemudian diikuti oleh tujuh tulah terakhir, yang berpuncak pada Kedatangan Kristus yang Kedua. Kisah seorang nabi mungkin mengenai umat Allah yang setia dalam garis sejarah itu, tetapi kesaksian nabi yang lain mungkin mengenai umat Allah yang tidak setia, atau mengenai Amerika Serikat, Vatikan, Perserikatan Bangsa-Bangsa, para saudagar bumi, atau Islam, namun itu selalu garis yang sama.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Mesej Elia dalam kitab Maleakhi, demikian juga mesej-mesej yang diwakili dalam Wahyu fasal satu, empat belas dan lapan belas, serta mesej Daniel sebelas dan dua belas, adalah mesej yang sama. Semuanya merupakan garis sejarah yang sama, tetapi masing-masing mempunyai sumbangan khususnya sendiri kepada kisah itu.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Seo e batlang e nna e sa tlhaloganywe mo e ka nnang ke botlhe ka ga molaetsa oo o kgethegileng ke ntlha ya gore o senolelwa fela batho ba Modimo gaufi thata le go khutla ga sebaka sa teko ya motho. E re ka re itse gore molaetsa o o kgethegileng ka metlha o tlhagisa ka ga go tla ga bofelo jwa sebaka sa teko mo go atametseng, re tla sekaseka gongwe setshwantsho se se bonalang sentle thata sa go khutla ga sebaka sa teko mo Baebeleng.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Dia yang tidak adil, biarlah dia tetap tidak adil; dan dia yang cemar, biarlah dia tetap cemar; dan dia yang benar, biarlah dia tetap benar; dan dia yang kudus, biarlah dia tetap kudus. Wahyu 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Pele ga nako ya teko e fela e itsisiwe mo sehalalelong sa kwa godimo ka mafoko a temana ya bolesome le bongwe, go tshwanetse ga nna le molaetsa o o kgethegileng wa tlhagiso wa boporofeti o o tswang mo bukeng ya Tshenolo, e e senolwang mo batlhankeng ba Modimo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Lalu katanya kepadaku, “Jangan meterai-kan perkataan-perkataan nubuat kitab ini, karena waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Terdapat suatu pekabaran nubuatan yang khusus yang harus dikenali oleh umat Allah tepat sebelum ketujuh malapetaka yang terakhir. Apabila “waktunya sudah dekat”, “nubuat kitab ini” (nubuat kitab Wahyu) yang telah dimeteraikan harus dibuka meterainya. Satu-satunya nubuatan dalam kitab Wahyu yang telah dimeteraikan ialah nubuatan tentang ketujuh guruh.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Nang nakita ko ang isa pang makapangyarihang anghel na bumababa mula sa langit, nadaramtan ng isang alapaap; at may bahag-hari sa kaniyang ulo, at ang kaniyang mukha ay gaya ng araw, at ang kaniyang mga paa ay gaya ng mga haliging apoy: At sa kaniyang kamay ay may isang munting aklat na bukas: at inilagay niya ang kaniyang kanang paa sa dagat, at ang kaniyang kaliwang paa sa lupa, At siya’y sumigaw nang malakas na tinig, gaya ng pag-ungal ng isang leon: at nang siya’y makasigaw na, ang pitong kulog ay nagpahayag ng kanilang mga tinig. At nang maipahayag na ng pitong kulog ang kanilang mga tinig, ako’y magsusulat na sana: at narinig ko ang isang tinig mula sa langit na nagsasabi sa akin, Tatakan mo ang mga bagay na ipinahayag ng pitong kulog, at huwag mong isulat ang mga yaon. Apocalipsis 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Go sekgaufsiwa ga teko ya motho go fela, ge “nako e batametše,” go tla ba le go bulwa ga therešo ye kgethegilego ya Beibele yeo e hlaolago “dilo tše di swanetšego go direga ka pejana.” Morongwa yo maatla wa Kutollo lesome ke Jesu Kriste, yo a goeleditšego bjalo ka Tau.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “மிகுந்த வல்லமையுடைய அந்தத் தூதன், யோவானுக்கு உபதேசம் செய்தவர், இயேசு கிறிஸ்துவைத் தவிர வேறொருவருமல்ல. தமது வலது பாதத்தை சமுத்திரத்தின் மேல், இடது பாதத்தை உலர்ந்த நிலத்தின் மேல் வைத்திருப்பது, சாத்தானுடனான மகா போராட்டத்தின் இறுதிக் காட்சிகளில் அவர் ஏற்று நடத்தும் பங்கை வெளிப்படுத்துகிறது. இந்த நிலை, பூமியெங்கும் அவருக்குள்ள உயர்ந்த வல்லமையையும் அதிகாரத்தையும் குறிக்கிறது. இந்தப் போராட்டம் யுகம் தோறும் மேலும் வலுப்பெற்று, மேலும் உறுதியடைந்து வந்தது; இருளின் அதிகாரங்களின் நுணுக்கமான செயல்பாடு உச்சத்தை அடையும் இறுதிக் காட்சிகள் வரையிலும் அது இவ்வாறே தொடரும். சாத்தான், பொல்லாத மனிதர்களோடு இணைந்து, சத்தியத்தின் அன்பை ஏற்றுக்கொள்ளாத முழு உலகத்தையும் அப்படியே அந்தச் சபைகளையும் ஏமாற்றுவான். ஆனால் அந்த வல்லமையுள்ள தூதன் கவனத்தை வலியுறுத்தி வேண்டுகிறார். அவர் உரத்த சத்தத்தோடு கூவுகிறார். சத்தியத்திற்கு விரோதமாக நிற்க சாத்தானோடு கை கோர்த்தவர்களுக்கு, தமது சத்தத்தின் வல்லமையையும் அதிகாரத்தையும் அவர் வெளிப்படுத்துகிறார்.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Pada akhirnya, “gereja-gereja” yang “Setan” perdayakan itu diperdayakan karena mereka tidak menerima kasih akan “kebenaran.” Kata “kebenaran” dalam bagian dari 2 Tesalonika yang baru saja dirujuk oleh Sister White adalah kata Yunani utama yang berasal dari kata Ibrani yang diterjemahkan sebagai “kebenaran,” yang tersusun dari tiga huruf Ibrani dan melambangkan Alfa dan Omega. Adakah bukti alkitabiah bahwa kebenaran yang berkaitan dengan kaidah penyebutan pertama, yang merepresentasikan suatu atribut dari karakter Kristus, adalah kebenaran yang ditolak dan sebagai akibatnya menghasilkan kesesatan yang kuat?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> अब, हे भाइयो, हम तुम से हमारे प्रभु यीशु मसीह के आगमन और उसके पास हमारे इकट्ठे किए जाने के विषय में विनती करते हैं कि तुम मन में शीघ्र चंचल न हो जाओ, और न घबराओ—न किसी आत्मा के द्वारा, न किसी वचन के द्वारा, और न किसी ऐसी पत्री के द्वारा मानो वह हमारी ओर से हो—कि मसीह का दिन आ पहुँचा है। कोई किसी प्रकार से तुम्हें धोखा न दे; क्योंकि वह दिन तब तक न आएगा, जब तक पहले धर्म-त्याग न हो, और वह पाप का मनुष्य, अर्थात् विनाश का पुत्र, प्रकट न हो; जो हर एक उस से विरोध करता है और अपने आप को ऊँचा उठाता है जो परमेश्वर कहलाता है या जिसकी उपासना की जाती है; यहाँ तक कि वह स्वयं परमेश्वर बनकर परमेश्वर के मन्दिर में बैठता है और अपने आप को परमेश्वर ठहराता है। क्या तुम्हें स्मरण नहीं कि जब मैं अभी तुम्हारे साथ था, तब मैं तुम से ये बातें कहा करता था? और अब तुम जानते हो कि उसे क्या रोक रहा है, ताकि वह अपने समय में प्रकट हो। क्योंकि अधर्म का भेद तो अब भी कार्य कर रहा है; परन्तु जो अब रोकता है, वह तब तक रोके रहेगा, जब तक वह मार्ग से हटा न दिया जाए। तब वह दुष्ट प्रकट होगा, जिसे प्रभु अपने मुँह की श्वास से नाश करेगा और अपने आगमन के प्रताप से मिटा देगा। उसका आना शैतान के कार्य के अनुसार सब प्रकार की सामर्थ्य, चिन्हों और झूठे अद्भुत कामों सहित होगा, और नाश होनेवालों के लिये अधर्म के सब प्रकार के छल के साथ; क्योंकि उन्होंने सत्य के प्रेम को ग्रहण नहीं किया, जिससे उनका उद्धार होता। इसी कारण परमेश्वर उन पर प्रबल भ्रान्ति भेजेगा, ताकि वे झूठ की प्रतीति करें; जिससे वे सब दण्ड के भागी हों जिन्होंने सत्य की प्रतीति न की, परन्तु अधर्म से प्रसन्न रहे। 2 थिस्सलुनीकियों 2:1–12।

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Petikan dari Tesalonika ini telah sering dibahas dalam Tables karya Habakkuk, jadi pada tahap ini kami hanya akan memberikan ulasan ringkas. Apa yang Sister White sebut sebagai “tindakan ajaib Setan” adalah apa yang Paulus sebut sebagai “pekerjaan Iblis dengan segala kuasa dan tanda-tanda dan mujizat-mujizat dusta.” Pekerjaan penyesatan yang dikenali oleh Sister White dan Paulus bermula pada undang-undang Ahad di Amerika Syarikat.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ka leoklo la taelo le qobellang ho thehoa ha Bopapa ka ho tlola molao oa Molimo, sechaba sa rōna se tla ikarola ka botlalo ho lokeng. Ha Boprostanta bo tla otlolla letsoho la bona ho tšela lekhalo ho tšoara letsoho la matla a Roma, ha bo tla nanabela ka mose ho mohohlo ho tšoarana ka matsoho le Bomoea, ha, tlas’a tšusumetso ea kopano ena e meraro, naha ea rōna e tla latola molao-motheo o mong le o mong oa Molaotheo oa eona e le ’muso oa Boprostanta le oa repaboliki, ’me e etse tokisetso bakeng sa ho hasoa ha mashano le lithetso tsa bopapa, joale re ka tseba hore nako e fihlile bakeng sa tšebetso e makatsang ea Satane le hore bofelo bo atametse.” Testimonies, volume 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Dalam petikan Tesalonika yang sedang kita pertimbangkan ini, Paulus mengenal pasti paus pada akhir zaman dengan empat istilah yang berbeza. Paus ialah “manusia durhaka,” dia ialah “anak kebinasaan,” dia ialah “rahsia kedurhakaan” dan “si Jahat itu.” Paulus memberikan beberapa lagi ciri tentang paus selain empat sebutan tersebut, kerana dia memberitahu kita bahawa paus, (yang pada zaman Paulus masih lagi akan datang) “akan dinyatakan pada waktunya.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

پوپ «در زمان خود آشکار می‌شد» و روشن‌ترین دلیل کتاب‌مقدسی ـ هرچند به هیچ‌وجه تنها حقیقت کتاب‌مقدسی نیست ـ؛ روشن‌ترین حقیقت کتاب‌مقدسی که ثابت می‌کند پوپِ کلیسای روم همان ضدّمسیحِ نبوتِ کتاب‌مقدس است، به‌وسیلهٔ هفت ارجاع متفاوت و مستقیم در کتاب‌مقدس برقرار شده است که «زمانی» را که پاپیّت بر زمین تسلط می‌یافت مشخص می‌کنند؛ همان «زمانی» که بشر آن را قرون تاریک می‌نامد. کتاب‌مقدس، پوپ را به‌عنوان پاپیّت آشکار می‌سازد، زیرا به‌طور مکرر همان دورهٔ دقیقِ «زمان» را ـ از ۵۳۸ تا ۱۷۹۸ ـ که پاپیّت بر جهان حکم می‌راند، مشخص می‌کند. پولس گفت که او در زمان خود آشکار می‌شد.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Paul nang ipaamdam man nga an papa amo an “nasupak ngan nagpapahitaas han iya kalugaringon labaw ha ngatanan nga tinatawag nga Dios, o gin-uukoy; salit hiya sugad nga Dios nalingkod ha templo han Dios, nga nagpapakita han iya kalugaringon nga hiya amo an Dios.” Lakip han iba pa, ini nagpapakilala nga an anticristo han tagna han Biblia usa nga simbolo nga relihiyoso. Diri hiya usa nga Hitler, o usa nga Alejandro nga Dako. Ini labi pa nga nagpapahigot han pagkilala ha papa, kay diri la hiya usa nga malupigon nga relihiyoso, kondi usa hiya nga malupigon nga relihiyoso nga nagaangkon nga aada ha sulod han templo han Dios. An anticristo nagaangkon nga nalingkod ha sulod han Kristiano nga iglesia.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Menurut Paul dan Daniel, apabila paus berada di dalam gerejanya yang mengaku Kristian, dia menzahirkan watak Iblis yang berhasrat untuk duduk di atas takhta Tuhan dan ditinggikan mengatasi segala sesuatu. Saya menyebut Paul dan Daniel kerana kebanyakan penafsir Alkitab mengakui bahawa apabila Paul menunjukkan bahawa salah satu ciri paus ialah dia seorang narsisis yang sepenuhnya, Paul sebenarnya hanya memetik daripada gambaran Daniel tentang paus dalam Daniel fasal sebelas, di mana Daniel mencatatkan demikian:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “ညားဘုရင်သည် မိမိအလိုအတိုင်း ပြုမူလိမ့်မည်။ မိမိကိုယ်ကို မြှောက်၍ ဘုရားအပေါင်းတို့ထက် ကိုယ်ကို ကြီးမြတ်စေမည်။ ဘုရားတို့၏ ဘုရားတော်ကို ဆန့်ကျင်၍ အံ့ဩဖွယ်စကားများကို ပြောမည်။ အမျက်တော် ပြည့်စုံ၍ ကုန်ဆုံးသည်တိုင်အောင် အောင်မြင်လိမ့်မည်။ အကြောင်းမူကား သတ်မှတ်ထားသောအရာသည် ဖြစ်ပျက်ရမည်။” ဒံယေလ ၁၁:၃၆။

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Paulus, semasa menyinggung watak narsisistik paus, memparafrasakan ayat Daniel dan menyatakan bahawa pauslah yang “melawan dan meninggikan dirinya di atas segala yang disebut Allah, atau yang disembah; sehingga ia sebagai Allah duduk di dalam bait Allah, sambil menunjukkan dirinya seolah-olah ia adalah Allah.” Ayat dalam Daniel yang mengenal pasti watak kepausan itu juga merujuk kepada “masa” yang telah ditetapkan untuk “menyatakan” bahawa kepausan itu ialah antikristus, apabila ia menyatakan bahawa kepausan itu akan “makmur” sehingga “kemurkaan itu disempurnakan.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Indignation” berakhir pada tahun 1798, maka Daniel dalam ayat itu (walaupun ini bukan salah satu daripada tujuh tempat langsung dalam kitab Daniel dan Wahyu di mana sejarah 1260 tahun disebut), namun tetap mengenal pasti kuasa kepausan secara langsung dan menandakan bahawa kuasa itu menerima “luka yang membawa maut,” sebagaimana Yohanes menyebutnya, pada tahun 1798. Dengan demikian, ayat itu mengenal pasti berakhirnya tempoh pemerintahan kepausan, walaupun tidak mengenal pasti lamanya pemerintahan itu.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Dalam petikan itu, Paulus juga mengenal pasti suatu kuasa yang akan menahan kepausan daripada mengambil alih penguasaan dunia pada tahun 538, ketika beliau menyatakan bahawa orang Tesalonika yang kepadanya beliau menulis sudah pun mengetahui kebenaran khusus ini. Beliau mengemukakan pertanyaan, “Tidakkah kamu ingat, bahawa ketika aku masih bersama-sama dengan kamu, aku telah memberitahukan hal-hal ini kepada kamu?” Beliau mengingatkan mereka bahawa mereka sudah mengetahui “apa yang menahan” (ertinya menghalang) kepausan sehingga ia akan “dinyatakan pada waktunya.” Kuasa yang mendahului dan menghalang kepausan daripada mengambil alih penguasaan dunia ialah kuasa yang menguasai dunia ketika Paulus menulis surat itu. Kuasa itu ialah Rom pagan. Paulus menulis bahawa Rom pagan akan “disingkirkan” supaya kepausan dapat mengambil alih penguasaan dunia.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Pemahaman inilah yang menuntun William Miller untuk menyadari bahwa kuasa yang dilambangkan sebagai “yang sehari-hari” dalam kitab Daniel adalah Roma kafir. Adventisme mengakui bahwa struktur itu, dan karena itu seluruh pemahaman kenabian William Miller, didasarkan pada pemahamannya atas kitab Daniel dan Wahyu, dan bahwa kedua kitab itu membahas dua kuasa pembinasa, yaitu Roma kafir dan Roma kepausan. Dalam bagian di Tesalonika itu Miller, yang sejak semula telah mengetahui (sebagaimana diketahui setiap Protestan pada zamannya, bahwa paus adalah antikristus); ketika ia menyadari bahwa Roma kafir adalah kuasa historis yang mendahului pemerintahan kepausan, dan bahwa Paulus telah menyatakan bahwa Roma kafir harus disingkirkan terlebih dahulu sebelum kepausan naik ke takhta bumi, maka ia kemudian menghubungkan hal ini dengan kitab Daniel dan “yang sehari-hari,” yang di dalamnya tiga kali dirujuk bahwa yang sehari-hari itu harus “diambil” sebelum kepausan menguasai dunia. Kesaksian Paulus memungkinkan Miller untuk melihat bahwa Roma kafir adalah “yang sehari-hari” dalam Daniel, dan sesudah itu ia dapat mengenali bahwa dua kuasa pembinasa dalam Daniel adalah Roma kafir dan Roma kepausan. Kebenaran ini merupakan dasar gerakan Millerite. Adventisme pada masa kini sudah pasti menolak karya Miller, tetapi mereka tetap memahami bahwa tinjauan umum mengenai perkembangan pemahaman Miller tentang “yang sehari-hari” dalam Daniel ini membuktikan bahwa kuasa yang menurut Paulus “menahan” bangkitnya kuasa kepausan sampai kuasa itu disingkirkan adalah Roma kafir, merupakan analisis yang benar atas pemikiran Miller mengenai pokok-pokok ini.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Dengan kebenaran tentang “yang terus-menerus” dalam kitab Daniel sebagai lambang Roma kafir yang mendahului kerajaan Roma kepausan yang oleh Daniel digambarkan sebagai kekejian yang membinasakan, Miller kemudian dapat mengenali masa-masa nubuatan yang berkaitan dengan kerajaan-kerajaan dalam nubuatan Alkitab, dan ketika pikirannya dibukakan kepada pemahaman-pemahaman ini ia menghimpun serangkaian kebenaran yang mewakili dasar-dasar Adventisme. Kebenaran-kebenaran itu kemudian diabadikan pada dua bagan pelopor tahun 1843 dan 1850. Kebenaran-kebenaran itu adalah dasar Adventisme dan semuanya didasarkan pada pengenalan akan “waktu.” Sejarah tentang kapan dasar-dasar itu diletakkan merupakan pembahasan utama mengenai Tabel-Tabel Habakuk.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Se sa ntlhawe mo Ditafoleng tsa Habakuke ke gore metheo e e neng e ikaegile mo nakong e ne ya tsala kago e e nayang pono e e tlhokegang gore kokomana ya bofelo e lemoge gore go ne go na le boammaaruri jo bo neng bo emetswe e le metheo. Go ne go na le boammaaruri jwa ntlha jo e neng e le lone lentswe la ntlha thata le le neng la bewa mo motheong, mme “the daily” mo bukeng ya Daniele e ne e se boammaaruri jwa ntlha jwa ga Miller. Boammaaruri jo bo neng bo tla nna lentswe la ntlha mo motheong o Miller a neng a tsosiwa gore a o age e ne e le “the seven times” ya Lefitiko kgaolo ya masome a mabedi le borataro, mme kwantle ga boammaaruri jwa “the daily,” Miller a ka bo a sa lemoga kago ya porofeto e a neng a tshwanetse go e lemoga gore a tle a beye molaetsa wa moengele wa ntlha. Kago ya gagwe e ne e baya porofeto mo tebang ya mebuso e mebedi e e senyang. Miller o ne a lebisitse tlhokomelo ya gagwe mo kgogometsong (Roma ya boheitane) le mo sebateng (bopapa). Moengele wa boraro o lebisa mo kgogometsong (United Nations), mo sebateng (bopapa), le mo moporofeting wa maaka (United States).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Jika seseorang menerima semua nubuatan waktu—bukan sebagian, melainkan semuanya—yang dikemukakan oleh kaum Millerit pada kedua bagan pelopor yang suci itu, orang tersebut perlu menyelidiki kebenaran-kebenaran itu secara pribadi. Bagaimanakah engkau dapat menerimanya, jika engkau belum pernah memeriksanya? Jika orang-orang yang menyelidiki kebenaran-kebenaran dasar itu menjadikan kebenaran-kebenaran tersebut sebagai tanggung jawab pribadi mereka untuk mengujinya, dan sesudah itu menerima semua kebenaran itu, maka mereka telah membangun di atas Batu Karang dan bukan di atas pasir.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Labo ba ba emego e le badisa ba Modimo mo dipoteng tsa Sione e nne banna ba ba kgonang go bona dikotsi pele ga batho,—banna ba ba ka farologanyang boammaaruri le phoso, tshiamo le go sa siamang.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “အန္တရာယ်သတိပေးချက် ရောက်ရှိလာပြီးဖြစ်သည်။ ၁၈၄၂၊ ၁၈၄၃ နှင့် ၁၈၄၄ ခုနှစ်များတွင် ထိုသတင်းစကား ရောက်လာကတည်းက ကျွန်ုပ်တို့ တည်ဆောက်လာခဲ့သော ယုံကြည်ခြင်း၏ အုတ်မြစ်ကို လှုပ်ရှားပျက်ပြားစေမည့် အရာတစ်စုံတစ်ခုမျှ ဝင်ရောက်လာခွင့် မပေးရ။ ကျွန်မသည် ဤသတင်းစကားအတွင်း၌ ရှိခဲ့သည်၊ ထိုအချိန်မှစ၍ ယနေ့တိုင်အောင် ဘုရားသခင် ကျွန်ုပ်တို့အား ပေးတော်မူသော အလင်းကို သစ္စာရှိစွာ ကိုင်စွဲလျက် လောကရှေ့၌ ရပ်တည်လာခဲ့သည်။ နေ့စဉ်နေ့တိုင်း အလင်းကို ရှာဖွေ၍ စိတ်အားထက်သန်သော ဆုတောင်းခြင်းဖြင့် သခင်ဘုရားကို ရှာဖွေစဉ် ကျွန်ုပ်တို့၏ ခြေတော်များကို တင်ထားတော်မူခဲ့သော ထိုအခြေခံပလက်ဖောင်းမှ ခြေချရန် ကျွန်ုပ်တို့ မရည်ရွယ်ကြ။ ဘုရားသခင် ကျွန်မအား ပေးတော်မူသော အလင်းကို ကျွန်မ စွန့်လွှတ်နိုင်မည်ဟု သင်တို့ ထင်ကြသလော။ ထိုအလင်းသည် ထာဝရကျောက်တောင်ကဲ့သို့ ဖြစ်ရမည်။ ထိုအလင်းကို ပေးတော်မူခဲ့ချိန်မှစ၍ ယနေ့တိုင်အောင် ၎င်းသည် ကျွန်မကို လမ်းပြလျက်ရှိခဲ့သည်။” Review and Herald, April 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Agar mereka yang mahu mendengar dapat menganalisis nubuatan-nubuatan masa dalam sejarah Millerite, diperlukan tindakan meneliti tempoh-tempoh sejarah yang diwakili oleh nubuatan-nubuatan masa itu. Hal ini melambangkan pekerjaan menggambarkan peristiwa-peristiwa pada suatu garis masa. Apabila seorang pelajar nubuatan telah mencapai tahap penyelidikan di mana dia mempertimbangkan tempoh-tempoh nubuatan ini, yang dikenal pasti oleh golongan Millerite daripada Alkitab dan kemudiannya disokong oleh catatan sejarah, dia akan berada dalam kedudukan untuk mengenali bahawa sejarah pada permulaan nubuatan masa itu secara simbolik menubuatkan sejarah pada penghujung nubuatan yang sama. Dengan sudut pandang itu, pelajar tersebut seharusnya belajar bahawa sejarah berulang. Dengan pemahaman itu juga, dia seharusnya melihat bahawa Yesus menggambarkan pengakhiran melalui permulaan.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

တမ္ဘာ့အဆုံးကို “ဗိမာန်တော်တည်ဆောက်ခြင်း” အဖြစ် ပုံဖော်ပြသသော ပရောဖက်ပြုချက်ဆိုင်ရာ မျဉ်းတန်းမှတစ်ဆင့်၊ အခြေခံအုတ်မြစ်ပေါ်၌ တည်ဆောက်ထားသော ထိုဗိမာန်တော်အပေါ်၌ နောက်ဆုံးတင်ဆောင်ရသော အဆုံးသတ်ထိပ်ကျောက်တုံးတစ်လုံး ရှိကြောင်းကို လေ့လာသူသည် သိထားရမည်။ မီလာအားဖြင့် ဖော်ထုတ်စေခဲ့သော ဗိမာန်တော်၏ အခြေခံအုတ်မြစ်သည် (အခြားမည်သည့်အုတ်မြစ်ကိုမျှ ယေရှုခရစ်တော်မှတပါး မချနိုင်သောကြောင့် ယေရှုခရစ်တော်ကို ကိုယ်စားပြုသော) ပရောဖက်ပြုချက်ဆိုင်ရာ အချိန်အပေါ်တွင် တည်ဆောက်ထားသော အုတ်မြစ်ဖြစ်ကြောင်းကိုလည်း သူသည် နားလည်မြင်တွေ့လာရမည်။ ယေရှုသည် အစကို အသုံးပြု၍ အဆုံးကို သရုပ်ဖော်တော်မူသဖြင့်၊ လေ့လာသူသည် ဗိမာန်တော်၏ နောက်ဆုံးကျောက်တုံးဖြစ်သော ထိပ်ကျောက်တုံးသည်လည်း အခြေခံအုတ်မြစ်နှင့် ကိုက်ညီညှိနှိုင်းရမည်ဖြစ်ကြောင်းကိုလည်း မြင်တွေ့သင့်သည်။ မီလာအတွက် ဗိမာန်တော်၏ အခြေခံအုတ်မြစ်မှာ ပရောဖက်ပြုချက်ဆိုင်ရာ အချိန်ဖြစ်သော်လည်း၊ ထိုအုတ်မြစ်သည် မည်သို့ပင်ဖြစ်စေ ယေရှုခရစ်တော်ပင် ဖြစ်နေသည်။

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Ngokwentando kaNkulunkulu enginikwe yona, njengomakhi ohlakaniphileyo omkhulu, ngibeke isisekelo, kuthi omunye akhe phezu kwaso. Kodwa yilowo nalowo makaqaphele ukuthi wakha kanjani phezu kwaso. Ngoba akukho omunye ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, okuyiJesu Kristu. 1 Korinte 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Paul o hlatholla mosebetsi oa hae e le ho haha tempele eo motheo kapa qalo ea eona a e behileng. E ne e le moapostola ho Balichaba, ’me o ile a sebelisoa ho beha motheo oa kereke ea Bokreste. Temaneng eona eo, Paul o boetse o hlalosa hore ’mele ea rona ke tempele ea Moea o Halalelang. Hape ho na le tempele ea Solomone le sehalalelo sa lefeella, tseo kaofela ha tsona li nang le metheo, ’me kaofela li emeloa e le Jesu Kreste. Motheo oo Miller a ileng a sebelisoa ho o haha e ne e le tempele ea Bo-Adventiste, ’me motheo oa tempele eo ka sebele ke Jesu Kreste; empa ka ho khetheha haholoanyane ke tempele e hahiloeng ka lintho tse bonahalang tsa moea le tsa boprofeta.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Maka batu penjuru itu juga haruslah Yesus Kristus, namun batu penjuru itu juga harus mencakup suatu kaidah nubuatan yang utama, sebab kepada Miller telah diberikan seperangkat kaidah yang memuat kaidah utama kaum Millerit, yaitu prinsip “sehari ganti setahun”. Tanpa kaidah itu, tidak ada pengenalan akan nubuatan waktu dan karena itu tidak ada dasar. Harus ada suatu padanan pada akhir zaman yang melambangkan Yesus Kristus (Dasar), yakni suatu kaidah utama di dalam seperangkat kaidah yang menegakkan Wahyu Yesus Kristus. Kaidah itu tentu saja adalah kaidah “penyebutan pertama”, yang melambangkan sifat tabiat Kristus yang mengenali akhir sejak permulaan.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

Dalam 2 Tesalonika, mereka yang tidak menerima kasih akan kebenaran supaya mereka diselamatkan, telah menolak kebenaran sebagaimana dinyatakan oleh kata Yunani yang diturunkan daripada kata Ibrani yang dibentuk oleh tiga huruf yang diterjemahkan sebagai “kebenaran” dalam Perjanjian Lama. Kelompok yang menerima kesesatan yang kuat, kerana mereka mempercayai dusta, telah menolak untuk kembali kepada jalan-jalan yang lama, iaitu dasar-dasar Adventisme sebagaimana digambarkan pada dua carta suci itu. Maka, dalam petikan yang telah kita pertimbangkan sejak beberapa waktu ini, dinyatakan:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Malaika mwenye nguvu aliyemwelekeza Yohana hakuwa mwingine ila Yesu Kristo. Kuweka mguu Wake wa kuume juu ya bahari, na wa kushoto juu ya nchi kavu, huonyesha sehemu anayotenda katika matukio ya mwisho ya pambano kuu na Shetani. Msimamo huu huashiria uwezo Wake mkuu na mamlaka Yake juu ya dunia yote. Pambano hilo limezidi kuwa kali zaidi na lenye azimio thabiti zaidi kutoka kizazi hadi kizazi, nalo litaendelea hivyo mpaka kufikia matukio ya kumalizia ambapo utendaji wa ustadi wa nguvu za giza utafikia kilele chake. Shetani, akiungana na watu waovu, ataupotosha ulimwengu mzima na makanisa yasiyoupokea upendo wa kweli. Lakini malaika huyo mwenye nguvu anadai usikivu. Analia kwa sauti kuu. Ataonyesha nguvu na mamlaka ya sauti Yake kwa wale waliojiunga na Shetani kuipinga kweli.” The Seventh-day Adventist Bible Commentary, juzuu ya 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Dalam petikan sebelumnya, “gereja-gereja yang tidak menerima kasih akan kebenaran” ialah perawan-perawan jahat dan bodoh dalam kitab Daniel dan Matius, yang dikenal pasti oleh Amos 8:12 sebagai mereka yang akan mula mencari mesej amaran terakhir Tuhan apabila semuanya sudah terlambat. Semuanya sudah terlambat, kerana mereka telah mempercayai suatu dusta berkenaan asas-asas Adventisme. Adventisme mula-mula mulai menyerap dusta itu pada tahun 1863, dan sejak itu keadaannya terus merosot tanpa henti.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Apa yang hendak saya tulis ini sepenuhnya bersifat subjektif, saya kira, tetapi terang nubuat baru apakah yang telah diperkenalkan ke dalam Adventisme sejak tahun 1863? Ellen White mengatakan tentang pekabaran Jones dan Waggoner pada tahun 1888, bahwa itulah pekabaran yang telah ia sampaikan selama bertahun-tahun. Pekabaran mereka mungkin terdengar baru dan mengejutkan bagi Adventisme pada tahun 1888, tetapi kebaruan dan kejutan itu ditimbulkan bukan oleh suatu pekabaran baru, melainkan oleh suatu kebutaan yang telah mulai menyelimuti umat Allah sejak tahun 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White ngenal Adventism sebagai berada dalam keadaan Laodikia sebelum 1863, maka kebutaan Laodikia sudah pun mula menceroboh Adventism sebelum 1863; namun pada tahun 1863 gereja secara rasmi telah mengetepikan kebenaran berkenaan “tujuh masa” dalam Imamat dua puluh enam, yang merupakan “nubuatan masa” yang paling pertama ditemui oleh Miller. Tidak ada terang nubuatan yang telah muncul dalam Adventism sejak 1863! Apakah yang berubah?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Batu yang paling pertama dari asas bait suci yang didirikan atas waktu nubuatan dan melambangkan Yesus Kristus, telah diketepikan oleh Adventisme pada tahun 1863. Batu pertama yang diletakkan oleh Miller ke dalam asas bait suci yang didasarkan atas waktu sebagaimana dipersembahkan dalam Daniel oleh Kristus yang menggambarkan diri-Nya sebagai Palmoni, “penghitung yang ajaib,” telah ditolak dan diketepikan. Batu yang paling pertama yang ditemukan oleh Miller…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Ndzi tshaha-profeta ya ribye leri bakanyiwiki, Kriste u kongomisile eka xiendlakalo xa xiviri ematin’wini ya Israele. Xiendlakalo lexi a xi fambelana ni ku akiwa ka tempele yo sungula. Hambileswi a xi ri ni ku tirhisiwa ko hlawuleka enkarhini wa ku vuya ko sungula ka Kriste, naswona a xi fanele xi khumba Vayuda hi matimba yo hlawuleka, xi tlhela xi va ni dyondzo eka hina. Loko tempele ya Solomoni yi akiwa, maribye lamakulu ya marhangu ni ya masungulo a ma lunghekeriwe hinkwawo enkoveni wa maribye; endzhaku ka loko ma tisiwe endhawini yo aka, a ku nga fanelanga ku tirhisiwa xitirho eka wona; vatirhi a va fanele ntsena ku ma veka endhawini ya wona. Ku tirhisa emasungulweni, ku tisiwile ribye rin’we leri a ri ri lerikulu hi ndlela yo hlawuleka naswona ri ri ni xivumbeko xo hlawuleka; kambe vatirhi a va nga kumi ndhawu ya rona, naswona a va nga ri amukeli. A ri va karhata loko ri ri kwalaho ri nga tirhisiwi endleleni ya vona. Ku ringana nkarhi wo leha ri tshame ri ri ribye leri bakanyiwiki. Kambe loko vayaki va fika eka ku vekiwa ka ribye ra le yinhleni, va lavisisile nkarhi wo leha ku kuma ribye leri nga ni vukulu lebyi ringaneke ni matimba lama ringaneke, naswona leri nga ni xivumbeko lexi faneleke, leswaku ri teka ndhawu yoleyo yo karhi, ri tlhela ri rhwala ntiko lowukulu lowu a wu ta tshama ehenhla ka rona. Loko vo hlawula hi ndlela yo ka yi nga tlharihanga eka ndhawu leyi ya nkoka, vuhlayiseki bya muako hinkwawo a byi ta va ekhombyeni. A va fanele ku kuma ribye leri kotaka ku lwisana ni nkucetelo wa dyambu, wa xirhami, ni wa xidzedze. Maribye yo hlayanyana a ma hlawuriwile eminkarhini yo hambana-hambana, kambe ehansi ka ntshikelelo wa mintiko leyikulu ma pfotekile ma va swiphemu. Man’wana a ma nga koti ku tiyisela ku ringiwa ka ku cinca ka xihatla ka moya wa le mpfhukeni. Kambe eku heteleleni ku kongomisiwile nyingiso eka ribye leri a ri ri karhi ri bakanyiwa nkarhi wo leha. A ri langutane ni moya, ni dyambu, ni xidzedze, handle ko kombisa ni xinyenyana xa ku pandzeka. Vayaki va kambisise ribye rero. A ri tiyiserile eka miringo hinkwayo handle ka wun’we ntsena. Loko ri nga kota ku tiyisela ku ringiwa ka ntshikelelo lowukulu, va bohile ku ri amukela leswaku ri va ribye ra le yinhleni. Ku ringiwa ku endliwile. Ribye ri amukeriwile, ri tisiwa endhawini leyi ri averiweke yona, kutani ri kumeka leswaku ri ringane hi ku hetiseka. Eka xivono xa vuprofeta, Esaya u kombisiwile leswaku ribye leri a ri ri xikombiso xa Kriste. U ri:”

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Kuduskanlah Tuhan semesta alam itu sendiri; dan biarlah Dia menjadi ketakutanmu, dan biarlah Dia menjadi kegentaranmu. Maka Ia akan menjadi tempat kudus; tetapi juga menjadi batu sandungan dan gunung batu yang menyesatkan bagi kedua kaum Israel, menjadi jerat dan perangkap bagi penduduk Yerusalem. Dan banyak di antara mereka akan tersandung, dan jatuh, dan remuk, dan terjerat, dan tertangkap.’ Dibawa dalam penglihatan kenabian kepada kedatangan yang pertama, nabi itu diperlihatkan bahwa Kristus harus menanggung pencobaan dan ujian, yang terhadapnya perlakuan atas batu penjuru utama dalam bait Salomo merupakan lambang. ‘Sebab itu beginilah firman Tuhan ALLAH: Sesungguhnya, Aku meletakkan di Sion sebagai dasar sebuah batu, batu yang teruji, batu penjuru yang indah, suatu dasar yang teguh: barangsiapa percaya tidak akan tergesa-gesa.’ Yesaya 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Ka bohlale bo sa feleng, Modimo o ile a kgetha lejwe la motheo, mme a le beha ka Boyena. O ile a le bitsa ‘motheo o tiileng.’ Lefatshe lohle le ka bea hodima lona merwalo ya lona le mahloko a lona; le ka e mamella kaofela. Ka polokeho e phethahetseng ba ka haha hodima lona. Kreste ke ‘lejwe le lekilweng.’ Bao ba tshepang ho Yena, ha ho mohla a ba swabisang. O mamelletse teko e nngwe le e nngwe. O mamelletse boima ba molato wa Adama, le molato wa ditloholo tsa hae, mme a hlola matla a bokgopo ho feta mohlodi. O rwetse merwalo e beilweng hodima Hae ke moetsadibe e mong le e mong ya bakang. Ka ho Kreste pelo e molato e fumane topollo. Ke Yena motheo o tiileng. Bohle ba mo etsang tshehetso ya bona ba phomola ka polokeho e phethahetseng.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “Dalam nubuat Yesaya, Kristus dinyatakan sebagai dasar yang teguh dan juga batu sandungan. Rasul Petrus, yang menulis oleh ilham Roh Kudus, dengan jelas menunjukkan kepada siapa Kristus menjadi batu dasar, dan kepada siapa Ia menjadi batu yang mendatangkan ketersinggungan:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Ataa omu se monkaa ahwɛ sɛ Awurade yɛ adomfo. Ɔno na moreba ne nkyɛn, sɛ ɔboɔ a ɔte ase, a nnipa ampene so ampa, nanso Onyankopɔn ayi no, na ɔsom bo; na mo nso, sɛ aboɔ a ɛte ase, wɔresi mo ato hɔ ayɛ honhom fi, asɔfokuw kronkron, sɛ mobɛbɔ honhom afɔre a wɔnam Yesu Kristo so ma ɛsɔ Onyankopɔn ani. Enti nso wɔakyerɛw wɔ Kyerɛwsɛm mu sɛ, Hwɛ, mede Ɔboɔ-Twea-Titiriw bi reto Sion mu, a wayi no, na ɔsom bo; na nea ogye no di no, anim renngu ase. Enti mo a mugye di no, ɔsom bo; na wɔn a wɔyɛ asoɔden no de, ɔboɔ a adansifo no ampene so no, ɛno ara na abɛyɛ ntwea no ti, ne hintidua boɔ, ne butuw boɔ, ma wɔn a wɔhintiw asɛm no ho, a wɔyɛ asoɔden no.’ 1 Petro 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “ୱିଶ୍ୱାସୀମାନଙ୍କ ପାଇଁ ଖ୍ରୀଷ୍ଟ ନିଶ୍ଚିତ ଭିତ୍ତି ଅଟନ୍ତି। ଏମାନେ ସେମାନେ ଯେମାନେ ଶିଳା ଉପରେ ପତିତ ହୋଇ ଭଙ୍ଗିତ ହୁଅନ୍ତି। ଏଠାରେ ଖ୍ରୀଷ୍ଟଙ୍କ ପ୍ରତି ସମର୍ପଣ ଏବଂ ତାଙ୍କୁ ନେଇ ବିଶ୍ୱାସକୁ ପ୍ରତିନିଧିତ କରାଯାଇଛି। ଶିଳା ଉପରେ ପତିତ ହୋଇ ଭଙ୍ଗିତ ହେବାର ଅର୍ଥ ହେଉଛି ଆମ ସ୍ୱୟଂଧାର୍ମିକତାକୁ ତ୍ୟାଗ କରିବା, ଏବଂ ଶିଶୁର ନମ୍ରତା ସହ ନିଜ ଅପରାଧଗୁଡ଼ିକ ପାଇଁ ଅନୁତାପ କରୁଥାଇ, ତାଙ୍କର କ୍ଷମାଶୀଳ ପ୍ରେମରେ ବିଶ୍ୱାସ କରି ଖ୍ରୀଷ୍ଟଙ୍କ ନିକଟକୁ ଆସିବା। ଏବଂ ଏହିପରି ବିଶ୍ୱାସ ଓ ଆଜ୍ଞାପାଳନ ଦ୍ୱାରା ମଧ୍ୟ ଆମେ ଆମର ଭିତ୍ତି ଭାବରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଉପରେ ନିର୍ମାଣ କରୁଅଛୁ।”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Үү амьд чулууны дээр Иудейчүүд ч, харь үндэстнүүд ч адилхан барьж байгуулж болно. Бид аюулгүйгээр барьж болох цорын ганц суурь нь энэ мөн. Энэ нь бүгдэд хүрэлцэхүйц өргөн бөгөөд бүх дэлхийн жин ачааг даахуйц хангалттай бат бөх юм. Амьд чулуу болох Христтэй холбоотой байснаар, энэ суурин дээр барьж байгуулдаг бүхэн өөрсдөө амьд чулуунууд болдог. Олон хүн өөрсдийн хичээл зүтгэлээр засагдан, өнгөлөгдөн, гоё сайхан болдог; гэвч тэд Христтэй холбоогүй учраас ‘амьд чулуунууд’ болж чаддаггүй. Энэ холбоогүйгээр хэн ч аврагдаж чадахгүй. Христийн амь бидний дотор байхгүйгээр бид сорилтын шуургыг тэсэж үл чадна. Бидний мөнхийн аюулгүй байдал бат суурин дээр барьж байгуулахаас хамаарна. Өнөөдөр үй олон хүн шалгагдаж үзэгдээгүй сууриудын дээр барьж байна. Бороо орж, салхи шуурга дэгдэж, үер ус ирэхэд, тэдний байшин нурна; учир нь энэ нь мөнхийн Хад болох гол өнцгийн чулуу Христ Есүсийн дээр суурилагдаагүй юм.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Угтаа бүдэрч, дуулгаваргүй байдаг тэдэнд’ Христ бол бүдрэлийн хад мөн. Харин ‘барилгачдын голсон тэр чулуу нь булангийн тэргүүн чулуу болсон.’ Голсон тэр чулууны адил Христ Өөрийн газрын үйлчлэлийн үед үл хайхрал ба доромжлолыг үүрсэн. Тэрээр ‘хүмүүсийн жигшиж, орхисон нэгэн, зовлонгийн хүн, уй гашууд дассан нэгэн: … Түүнийг жигшсэн бөгөөд бид Түүнийг үл тоомсорлосон.’ Исаиа 53:3. Гэвч Түүний алдарших цаг ойртож байлаа. Үхэгсдээс амилснаар Тэр ‘хүч чадалтайгаар Бурханы Хүү’ хэмээн тунхаглагдах байв. Ром 1:4. Түүний хоёр дахь ирэлтээр Тэр тэнгэр ба газрын Эзэн хэмээн илчлэгдэх байлаа. Одоо Түүнийг цовдлохоор завдаж байсан хүмүүс Түүний агуу байдлыг танин мэдэх болно. Орчлон ертөнцийн өмнө гологдсон чулуу нь булангийн тэргүүн чулуу болох байв.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Et sur quiconque elle tombera, elle l’écrasera en poudre.” Le peuple qui avait rejeté Christ devait bientôt voir sa ville et sa nation détruites. Leur gloire serait brisée et dispersée comme la poussière devant le vent. Et qu’est-ce qui détruisit les Juifs? C’était le rocher qui, s’ils avaient bâti sur lui, aurait été leur sécurité. C’était la bonté de Dieu méprisée, la justice repoussée, la miséricorde dédaignée. Les hommes se dressèrent contre Dieu, et tout ce qui aurait été leur salut fut tourné pour eux en destruction. Tout ce que Dieu avait ordonné pour la vie, ils le trouvèrent être pour la mort. Dans la crucifixion de Christ par les Juifs était impliquée la destruction de Jérusalem. Le sang versé au Calvaire fut le poids qui les entraîna à la ruine pour ce monde et pour le monde à venir. Ainsi en sera-t-il au grand jour final, lorsque le jugement tombera sur ceux qui rejettent la grâce de Dieu. Christ, leur pierre d’achoppement, leur apparaîtra alors comme une montagne vengeresse. La gloire de son visage, qui est vie pour les justes, sera pour les méchants un feu dévorant. À cause de l’amour rejeté, de la grâce méprisée, le pécheur sera détruit.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Mhu ka ṭhen hrang hrang leh vaukhânna nawl tak tak hmangin, Isua’n Pathian Fapa hnawlna chu Juda-te tân eng nge a result ang tih a lantîr a ni. Hêng thuah hian, Amah chu an Tlantu atâna dawng duh lo mi zawng zawng, hun tina mi zawng zawng hnênah a sawi a ni. Vaukhânna tinrêng chu anni tân a ni. Biak In tihbawlhhlawh tawh chu, fapa thu awih lo chu, lo enkawltu dik lo chu, saktu contemptuous-te chu, mi sual tinrêng an thil tawnah an counterpart a nei. A sim loh chuan, an lo entîr tawh chhiatna chu amah tân a ni ang.” Desire of Ages, 597–600.

We will continue this in the next article.

Re tla tšwela pele ka taba ye sehlogong se se latelago.

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