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# The Revelation of Jesus Christ - Number Seventeen

பதினேழாம் எண் — இயேசு கிறிஸ்துவின் வெளிப்படுத்தல்

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

การปลุกกระดูกแห้งให้ตื่นขึ้น: เสียงเรียกสู่ความบริสุทธิ์และความเชื่อในช่วงเวลาแห่งการรอคอย

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

सेंग्याव धुख्थिफोरा गुदुनि लांदांयै थांदोंमोन, जायफोरा हाग्रायाव रोंगासिनो थानाय बेजोंहा “खोन्थाइ” खोनासिनोमोन, बिदिनो जिशुर बेयोखोम होननो हाबायाव फुल्लायनायजों आरामनि होग्रा फायाखैमानो जायो। मिलराइटफोरनि गिबि निराशानायाव, मिलराइटफोरा बुङोफ्रा जाफुंस्लुंयोमोन जे बिदिनो फिसानि रोंजाबनि गाबनि समयाव दंमोन।

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “An hna lawm lo takte chuan Bible atangin an chu tarry hunah an awm tih an hmu a, chutichuan an vision famkimna chu thlahlel takin an lo nghâk tûr a ni tih an hre. 1843-ah an Lalpa lo thleng ang tih ringtîrtu thil tihtheihna thuhretute chu, 1844-ah pawh a lo thleng ang tih beiseina neihtîrtu an ni bawk.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Bale ba tšhwailwego ka ba-Millerite ba bušetša phihlelo ya go nyamišwa ga pele, gomme ge ba dira bjalo, ba swanetše go kwešiša gore le bona ba mo nakong ya go diega ya seswantšho sa barwedi ba lesome. Ke feela ka tutuetšo ya Mohomotši moo ba kgonago go bona therešo ye. Temogo yeo, ye e tlišwago ke Mo-homotši, e emetšwe ke porofeto ya pele yeo Hesekiele a laetšwego go e tsebatša moeding wa marapo a omilego, a hwilego.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Sekali lagi Dia berfirman kepadaku, “Bernubuatlah atas tulang-tulang ini, dan katakanlah kepada mereka: Hai tulang-tulang yang kering, dengarkanlah firman Tuhan. Beginilah firman Tuhan Allah kepada tulang-tulang ini: Sesungguhnya, Aku akan membuat nafas masuk ke dalam kamu, maka kamu akan hidup. Aku akan menaruh urat-urat pada kamu, mendatangkan daging atas kamu, menutupi kamu dengan kulit, dan memberikan nafas ke dalam kamu, maka kamu akan hidup; dan kamu akan mengetahui bahwa Akulah Tuhan.” Maka aku bernubuat seperti yang diperintahkan kepadaku; dan ketika aku bernubuat, terdengarlah suatu bunyi, dan lihatlah, terjadilah suatu goncangan, lalu tulang-tulang itu bertemu, masing-masing tulang kepada pasangannya. Ketika aku melihat, sungguh, urat-urat dan daging tumbuh pada mereka, dan kulit menutupi mereka dari atas; tetapi belum ada nafas di dalam mereka. Yehezkiel 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Suara” itu melambangkan Roh Kudus. Pada saat itu para dara harus menyadari bahwa mereka sedang berada dalam masa penangguhan. Petunjuk-petunjuk Alkitab mengenai apa yang harus dilakukan oleh mereka yang kecewa ketika mereka menyadari bahwa mereka berada dalam masa penangguhan sangatlah banyak. Yeremia mengajarkan bahwa mereka tidak boleh sekali-kali kembali kepada “perkumpulan para pencemooh,” yang dalam pekabaran kepada Filadelfia adalah rumah ibadat Setan. Mereka juga harus memisahkan yang berharga dari yang hina. Yang berharga, yang dipertentangkan dengan yang hina, memiliki makna ganda.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Ndzi dyondzile hi ndzexe ku hambanisa loku ka vuprofeta emalembeni lama hundzeke, loko ndzi tirhisa norho wa William Miller. Ndzi hlamuserile kahle leswaku swibye a ku ri ntiyiso wa rito ra Xikwembu, naswona swibye swa vuxisi a ku ri tidyondzo leti onhakeke. Endzhaku ka sweswo, ndzi kombisiwile leswaku James White na yena u endle matirhiselo ya norho wa William Miller, naswona eka matirhiselo yakwe, u boxe swibye tanihi vanhu vo tshembeka va Xikwembu, naswona swibye swa vuxisi tanihi lava tivulaka va ntiyiso hi mavunwa. Loko ndzi kambisise leswi James White a swi dyondziseke mayelana ni norho wolowo, ndzi lemukile leswaku havambirhi a hi ri lava lulameke. Swibye swi nga yimela lava tshembekeke va Xikwembu, naswona swibye swa vuxisi, lava nga tshembekangiki; kambe swibye swi tlhela swi nga yimela ntiyiso wa rito ra Xikwembu, naswona swibye swa vuxisi swi nga va tidyondzo ta mavunwa. James White u tirhise norho wa Miller eka matimu lawa James White a a hanya eka wona hi nkarhi wolowo, kambe mina a ndzi langute norho lowu tanihi matimu ya masiku yo hetelela. Hinkwawo matirhiselo lawa mambirhi ma kombisa leswaku vanhu va hundzuka leswi va swi pfumelaka, naswona loko vo hlawula ku namarhela tidyondzo leti hoxeke, va ta kukuriwa hi fasitere hi munhu wa borachi ra thyaka, swin’we ni tidyondzo leti va nga ti hlanganisa na tona. Hi swona leswi hi swi dyaka.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Bong ba ba nyameng moyeng ba lemoga gore ba mo nakong ya go diega, go ya ka Jeremia ba tshwanetse go tlhaola sa botlhokwa mo go se se bosula.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Bagaimanakah manusia yang berperang melawan pemerintahan Allah dapat memiliki hikmat yang kadang-kadang mereka perlihatkan? Iblis sendiri telah dididik di pelataran sorgawi, dan ia memiliki pengetahuan tentang yang baik maupun yang jahat. Ia mencampurkan yang berharga dengan yang hina, dan inilah yang memberinya kuasa untuk menipu. Tetapi karena Iblis telah membungkus dirinya dengan pakaian terang surgawi, haruskah kita menerimanya sebagai malaikat terang? Si penggoda mempunyai agen-agennya, yang dididik menurut metodenya, diilhami oleh rohnya, dan disesuaikan bagi pekerjaannya. Haruskah kita bekerja sama dengan mereka? Haruskah kita menerima pekerjaan agen-agennya sebagai sesuatu yang esensial bagi perolehan suatu pendidikan?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

E e tlhokegang thata le e sa siamang e emela boammaaruri le phoso. Gape e emela batho ba mephato e mebedi.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Namun demikian, dasar Allah tetap teguh, dengan meterai ini: Tuhan mengenal mereka yang adalah milik-Nya. Dan: Setiap orang yang menyebut nama Kristus harus menjauhkan diri dari kefasikan. Tetapi dalam sebuah rumah besar tidak hanya ada perkakas emas dan perak, melainkan juga perkakas kayu dan tanah liat; dan sebagian untuk kehormatan, dan sebagian untuk kehinaan.’ ‘Rumah besar’ itu melambangkan Gereja. Di dalam Gereja akan didapati yang hina maupun yang berharga. Jala yang ditebarkan ke laut mengumpulkan yang baik maupun yang buruk.” Review and Herald, 5 Februari 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremiah telah diperintahkan bahawa jika dia hendak kembali, dia perlu memisahkan dirinya daripada gadis-gadis dara yang bodoh, dan dia juga mesti memisahkan dirinya daripada ajaran-ajaran sesat gadis-gadis dara yang bodoh itu. Seratus empat puluh empat ribu ialah mereka yang masuk ke dalam kesatuan yang sempurna. Yeremiah sedang melambangkan pekerjaan yang mesti disempurnakan oleh mereka yang dipanggil untuk dimeteraikan oleh mesej kedua Yehezkiel tentang empat angin, jika mereka hendak menjadi “mulut” Tuhan, apabila penglihatan itu berbicara. Penglihatan itu telah berbicara dalam sejarah Millerite ketika penghakiman tiba, dan ia berbicara dalam sejarah seratus empat puluh empat ribu apabila binatang bumi itu berbicara, dan penghakiman celaka yang ketiga tiba. Maka mereka yang telah menyempurnakan pekerjaan yang dikenal pasti oleh Yeremiah diangkat sebagai penjaga-penjaga Tuhan.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

E tshifhingani Yehova a ruma Mufarisi u vususa lavo pfalaho mbilu evurhongweni bya vona bya rifu, U kombisa ntirho wo basisa lowu va faneleke ku wu hetisisa loko va ta va valavulavuri va Yena eka nkarhi wa xiphiqo xa nawu wa Sonto. Esaya wa pfumelelana ni ndzayo ya Yeremiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Alangkah indahnya di atas gunung-gunung kaki orang yang membawa khabar baik, yang memberitakan damai sejahtera; yang membawa khabar baik tentang kebaikan, yang memberitakan keselamatan; yang berkata kepada Sion, Tuhanmu memerintah! Para pengawalmu akan mengangkat suara; bersama-sama mereka akan bernyanyi: kerana mereka akan melihat berhadapan muka, apabila Tuhan memulihkan kembali Sion. Bersoraklah dengan sukacita, bernyanyilah bersama-sama, hai reruntuhan Yerusalem: kerana Tuhan telah menghiburkan umat-Nya, Ia telah menebus Yerusalem. Yesaya 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Ba ba “tlisang ditaba tse di molemo” le ba “bolelang kagiso le pholoso” ba tsholetsa “mantswe a bone mmogo,” gonne ba “tla bona ka matlho a a tshwanang.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “Ba bangwe ba se kae gape ba ile ba bontšhwa nna e le ba ba kopanyang tlhotlheletso ya bona le ya ba ke ba umakileng, mme mmogo ba dira tsotlhe tse ba ka di kgonang go gogela batho kgakala le mmele le go baka tlhakatlhakano; mme tlhotlheletso ya bona e tlisa boammaaruri jwa Modimo mo tlontlololong. Jesu le baengele ba ba boitshepo ba tlisa batho ba Modimo gaufi le go ba kopanya mo tumelong e le nngwe, gore botlhe ba nne le mogopolo o le mongwe le katlholo e le nngwe. Mme fa ba ntse ba tlisiwa mo bongweng jwa tumelo, gore ba bone ka leitlho le le lengwe ka ga boammaaruri jo bo masisi, jo bo botlhokwa jwa motlha ono, Satane o a dira go ganetsa tswelelopele ya bona. Jesu o a dira ka didirisiwa tsa Gagwe go phutha le go kopanya. Satane o dira ka didirisiwa tsa gagwe go gasamisa le go kgaoganya. ‘Gonne, bonang, ke tla laela, mme ke tla fhefera ntlo ya Iseraele mo merafeng yotlhe, jaaka mabele a fheferwa mo serotong, le fa go ntse jalo tlhaka e nnye thata ga e kitla e wela fa fatshe.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Lungile Gaja okwamanje uyavivinya aphinde ahlole abantu baKhe. Isimilo siyakhiwa. Izingelosi zilinganisa inani lokuziphatha, futhi zigcina umbhalo othembekileyo wazo zonke izenzo zabantwana babantu. Phakathi kwabantu bakaNkulunkulu abathi bangabaKhe kukhona izinhliziyo ezonakeleyo; kodwa zizavivinywa ziphinde zihlolwe. Lowo Nkulunkulu ofunda izinhliziyo zabo bonke, uzakuveza obala izinto ezifihliweyo zomnyama lapho zivame khona ukungasolwa kakhulu, ukuze kususwe izikhubekiso ebezivimbele intuthuko yeqiniso, njalo ukuze uNkulunkulu abe labantu abahlanzekileyo nabangcwele bokumemezela izimiso zaKhe lezahlulelo zaKhe.”

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Umholi wensindziso yetfu uhola bantfu Bakhe sinyatselo ngesinyatselo, ebahlambulula futsi abenta bafanelekele kuguculwa, ashiye emuva labo labanekutfambekela ekutihlukaniseni nemtimba, labangakavumi kuholelwa, futsi labenelisekile ngekulunga kwabo. ‘Ngako-ke uma kukhanya lokukuwe kungumnyama, lowo mnyama mkhulu kangakanani!’ Akukho kukhohliswa lokukhulu lokungadukisa ingcondvo yemuntfu njengaloko lokuholela bantfu ekutinikeleni emoyeni wekutetsemba, bakholwe kutsi balungile futsi basemkhanyeni, kube badvonsela khashane nebantfu baNkulunkulu, kantsi kukhanya kwabo labakutsandzako kungumnyama.” Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Teme ya “ileta habari njema” irudiwa mara mbili katika kifungu cha Isaya ili kuitambulisha historia ya Kilio cha Usiku wa Manane, kama vile pia aya zinazoongoza kwenye maelezo ya Isaya kuhusu umoja unaotimizwa wakati kilicho cha thamani kinapotengwa na kilicho kichafu.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Tsoha, tsoha; apara n’ike gị, O Zaịọn; yi uwe gị ndị mara mma, O Jerusalem, obodo nsọ: n’ihi na site ugbu a gaa n’ihu, onye a na-ebighị úgwù na onye na-adịghị ọcha agaghị abatazi n’ime gị. Tifuo ájá ahụ n’ahụ gị; bilie, nọdụ ala, O Jerusalem: tọpụ onwe gị n’agbụ olu gị, O nwaanyị-dịka-nwa agbọghọ a dọtara n’agha nke Zaịọn. Aịzaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremiah mewakili mereka yang berada dalam kekecewaan pertama, yang menyedari bahawa mereka berada dalam masa penangguhan. Yesaya memerintahkan orang-orang yang sama itu supaya “bangunlah, bangunlah.” Mereka bangun dan akhirnya sampai kepada suatu tahap di mana tidak akan ada lagi orang yang tidak bersunat dan yang najis dalam gereja Tuhan, kerana mereka telah menyelesaikan pekerjaan memisahkan yang berharga daripada yang hina. “Tuhan menghendaki gereja-Nya disucikan, sebelum penghakiman-penghakiman-Nya turun dengan lebih nyata ke atas dunia.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “Энэ дэлхийн түүхийн төгсгөлд бид маш хурдацтай ойртож байна. Эцэс нь тун ойрхон, олон хүний бодож байгаагаас хавьгүй ойрхон байгаа бөгөөд би ард түмэндээ Эзэнийг чин сэтгэлээсээ эрж хайх хэрэгцээг ятган сануулах ачааллыг зүрхэндээ мэдэрч байна. Олон хүн унтаж байна; тэднийг махан биеийн нойрмоглолоос нь сэрээхийн тулд юу хэлж болох вэ? Өөрийн шүүлтүүдийг дэлхий дээр илүү тодорхойгоор буулгахаасаа өмнө Эзэн сүмээ ариуссан байхыг хүсдэг.”

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> “‘ᠲᠡᠭᠦᠨ ᠤ ᠢᠷᠡᠯᠲᠡ ᠶᠢᠨ ᠡᠳᠦᠷ ᠢ ᠬᠡᠨ ᠲᠡᠰᠡᠵᠦ ᠦᠩᠭᠡᠷᠡᠬᠦ ᠪᠤᠶ? ᠲᠡᠷᠡ ᠢᠯᠡᠷᠬᠡᠶᠢᠯᠡᠬᠦ ᠦᠶ᠎ᠡ ᠳᠦ ᠬᠡᠨ ᠪᠠᠲᠤᠰᠤᠵᠤ ᠵᠣᠭᠰᠣᠬᠤ ᠪᠤᠶ? ᠤᠴᠢᠷ ᠨᠢ ᠲᠡᠷᠡ ᠪᠣᠯ ᠬᠠᠶᠢᠯᠠᠭᠤᠷᠴᠢᠨ ᠤ ᠭᠠᠯ ᠯᠤᠭ᠎ᠠ ᠠᠳᠠᠯᠢ, ᠬᠤᠪᠴᠠᠰᠤ ᠤᠭᠠᠭᠴᠢᠨ ᠤ ᠰᠠᠪᠤᠩ ᠲᠠᠢ ᠠᠳᠠᠯᠢ; ᠲᠡᠷᠡ ᠮᠥᠩᠭᠥ ᠶᠢ ᠬᠠᠶᠢᠯᠠᠭᠤᠷᠴᠢᠨ ᠪᠠ ᠠᠷᠢᠭᠤᠯᠠᠭᠴᠢᠨ ᠮᠡᠲᠦ ᠰᠠᠭᠤᠵᠤ, ᠯᠸᠢ ᠶᠢᠨ ᠬᠥᠪᠦᠭᠦᠳ ᠢ ᠠᠷᠢᠭᠤᠯᠵᠤ, ᠠᠯᠲᠠ ᠪᠠ ᠮᠥᠩᠭᠥ ᠮᠡᠲᠦ ᠰᠢᠬᠦᠵᠦ ᠴᠡᠪᠡᠷᠯᠡᠨ᠎ᠡ; ᠲᠡᠭᠡᠵᠦ ᠲᠡᠳᠡ ᠡᠵᠡᠨ ᠳᠦ ᠦᠨᠡᠨ ᠵᠥᠪ ᠤᠨ ᠲᠠᠬᠢᠯ ᠥᠷᠭᠥᠬᠦ ᠪᠣᠯᠬᠤ ᠶᠤᠮ.’”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Kerisito u tla tlosa kobo e ’ngoe le e ’ngoe ea boikakaso. Ha ho kopanyo ea ’nete le leshano e ka mo thetsang. ‘O joaloka mollo oa mohloekisi,’ a arola tsa bohlokoa ho tse nyelisang, manya ho khauta.”

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Sebagaimana orang Lewi, umat pilihan Tuhan diasingkan oleh-Nya bagi pekerjaan-Nya yang khusus. Setiap orang Kristian sejati memiliki kelayakan keimamatan. Dia dimuliakan dengan tanggungjawab suci untuk menyatakan kepada dunia sifat Bapa Syurgawinya. Dia hendaklah memperhatikan dengan sungguh-sungguh kata-kata ini, ‘Hendaklah kamu sempurna, sama seperti Bapamu yang di syurga adalah sempurna.’”

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> “‘Tetapi bagi kamu yang takut akan nama-Ku, akan terbit Surya Kebenaran dengan kesembuhan pada sayap-Nya; dan kamu akan keluar serta tumbuh besar seperti anak-anak lembu tambatan. Dan kamu akan menginjak-injak orang fasik; sebab mereka akan menjadi abu di bawah telapak kakimu pada hari Aku melakukan hal ini, firman TUHAN semesta alam.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> “‘တပည့်တော် မောရှေ၏ ပညတ်တရားကို သတိရကြလော့။ အစ္စရေးလူမျိုးအပေါင်းတို့အတွက် ဟောရပ်တောင်၌ ငါသည် သူ့အား အမိန့်ပေးခဲ့သော စည်းမျဉ်းများနှင့် တရားစီရင်ချက်များပါသော ပညတ်တရားကို သတိရကြလော့။ ကြည့်ရှုလော့၊ ထာဝရဘုရား၏ ကြီးမြတ်၍ ကြောက်မက်ဖွယ်သော နေ့ရက် မရောက်မီ ငါသည် ပရောဖက် ဧလိယကို သင်တို့ထံသို့ စေလွှတ်မည်။ သူသည် အဘတို့၏ စိတ်နှလုံးကို သားသမီးတို့ဘက်သို့လည်းကောင်း၊ သားသမီးတို့၏ စိတ်နှလုံးကို အဘတို့ဘက်သို့လည်းကောင်း လှည့်ပြောင်းစေမည်။ သို့မဟုတ်လျှင် ငါလာ၍ မြေကြီးကို ကျိန်ခြင်းဖြင့် ရိုက်ခတ်မည်။’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Mereka yang berpegang pada doktrin-doktrin palsu akan dipisahkan dalam sejarah yang dimulai dengan “suara” yang berseru-seru di padang gurun. Mereka yang menolak mengizinkan kuasa kreatif Allah menghasilkan suatu pengalaman pengudusan pribadi, akan dipisahkan dari “emas” dalam sejarah yang dimulai dengan “suara” yang berseru-seru di padang gurun. Mereka akan tetap sebagai orang-orang Laodikia, tepat pada titik ketika Laodikia beralih menjadi Filadelfia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Msebenzi wa kuhambanisa leswi nga swa nkoka ni leswi nga leswi chavisaka hi ku helela i ntirho wa murhumiwa wa ntwanano loyi a taka hi xitshuketa ku ta basisa vana va Levhi, kambe na hina hi fanele ku hlanganyela.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Nang nyi a, akangdeh te, ka lawmaiah khat seh ni ni kan om lai hmang pawh ni loh, tun ah ka om loh lai ah zawng zawngin in thu a awih zual angin, inmahni chhandamna chu hlauhna leh khurhna nen thawh chhuak rawh u. A chhan chu Pathian chu a lawm duhna ang takin duh tûr leh tih tûra inah thawk a ni. Thil zawng zawng chu phungrilna leh inhnialna lovin ti rawh u: chutichuan in demna nei loh, sualna nei loh, khawvel hnam hrehawm leh kawng bo takte zingah Pathian fate, mawhphurhna awm loh niin in awm theih nan; an zingah chuan khawvel ah êngte angin in êng a ni. Philippians 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremia diberitahu untuk memisahkan yang berharga daripada yang hina jika dia ingin menjadi jurubicara Tuhan dalam penghakiman yang akan datang. Fakta bahawa Yeremia sedang mendengar nasihat Tuhan kepadanya menunjukkan bahawa kehadiran Penghibur itu sudah tersedia baginya, sekiranya dia memilih untuk memikul pekerjaan itu.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Kejap ni untuk narima kasalametan ianya suatu pakarjaan bisi bekerjasama, suatu opirasi bedua. Mesti bisi kerjasama entara Allah enggau orang bedosa ti udah nesal. Tu perlu ungkup ngaga prinsip-prinsip ti betul dalam perangai. Mensia mesti ngasuh pengering ti besai deka ngalahka utai ti ngadang iya ari ngagai pengelabuh pengudus. Tang iya semina begantung sereta sepenuh iya ba Allah ungkup pemerani. Pengering mensia kediri enda chukup. Enti nadai tulung kuasa ari serega, iya nadai guna sama sekali. Allah bekereja lalu mensia mega bekereja. Ngalaban penguji mesti datai ari mensia, iya ti mesti narik kuasa ari Allah. Ba siti sebalah bisi pengelandik ti nadai pengabis, pengasih ati, enggau kuasa; ba sebalah siti agi, kelemahan, keberdosaan, enggau enda berdaya sama sekali.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Allah ingin agar kita berkuasa atas diri kita sendiri. Tetapi Dia tidak dapat menolong kita tanpa persetujuan dan kerja sama kita. Roh ilahi bekerja melalui kuasa dan kemampuan yang telah diberikan kepada manusia. Dari diri kita sendiri, kita tidak sanggup menyelaraskan maksud, keinginan, dan kecenderungan kita dengan kehendak Allah; tetapi jika kita ‘mau untuk dibuat mau,’ Juruselamat akan melaksanakan hal ini bagi kita, ‘Meruntuhkan segala angan-angan dan setiap perkara yang meninggikan diri terhadap pengenalan akan Allah, dan menawan segala pikiran serta menaklukkannya kepada ketaatan kepada Kristus.’ 2 Korintus 10:5.” Kisah Para Rasul, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Masa tiga setengah hari dalam Wahyu sebelas, ketika tulang-tulang kering itu mati di jalan, adalah lambang suatu “padang gurun,” dan “padang gurun” melambangkan “tujuh masa” dalam Imamat dua puluh enam. Pada akhir penyerakan selama tiga setengah hari itu, mereka yang dipanggil untuk termasuk di antara seratus empat puluh empat ribu harus “bangun” dan “kebaskan debu.” Sister White berkata, “Tuhan menghendaki gereja-Nya disucikan, sebelum penghukuman-Nya jatuh dengan lebih nyata ke atas dunia.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Berhubung dengan sebuah “gereja yang disucikan”, ia merujuk kepada proses pemisahan dalam Yeremia yang menyingkirkan “yang berharga dari yang hina.” Ia juga mengaitkannya dengan Maleakhi pasal tiga, di mana seorang utusan menyediakan jalan bagi utusan perjanjian itu. Utusan yang menyediakan jalan itu ialah “suara yang berseru-seru di padang gurun” menurut Yesaya. Utusan perjanjian itu ialah Kristus, yang sedang bersedia untuk masuk ke dalam perjanjian dengan seratus empat puluh empat ribu orang, yang “seperti” “orang Lewi,” “diasingkan oleh-Nya untuk pekerjaan-Nya yang khusus.” Kemudian ia mengenal pasti mereka sebagai imam, dan mengutip Yesus yang berkata, “Karena itu haruslah kamu sempurna, sama seperti Bapamu yang di sorga adalah sempurna.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Ndzi na nkambisiso wa ku basisiwa lowu funghiwaka emakumu ka nkarhi wa ku hlwela, hikuva Hosi yi ni ntirho wo hlawuleka lowu lava dzana na makume mune na mune wa magidi va faneleke ku wu hetisisa, naswona Yena u ta va ni kereke leyi basisiweke emahlweni ka leswaku “ku avanyisa kakwe ku wela emisaveni hi ndlela leyi vonakaka swinene.” Ku avanyisa kakwe se ku le emisaveni, kambe hi nkarhi wa nawu wa Sonto, “ku avanyisa ka Xikwembu loku lovisaka” ku sungula ku wela.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Penghakiman-penghakiman itu adalah suatu “masa kemurahan bagi mereka yang belum pernah mengenal kebenaran.” Tetapi tidak ada kemurahan dalam penghakiman-penghakiman itu bagi mereka yang tidak mau masuk ke dalam proses penyucian yang perlu. “Penghakiman-penghakiman” yang “jatuh dengan lebih nyata” itu menandakan penghakiman-penghakiman yang merupakan tanda-tanda. Penghakiman-penghakiman itu melambangkan suatu isyarat, dan Roh Kudus memakai kekacauan dan kebingungan yang ditimbulkan oleh penghakiman-penghakiman itu untuk menandai perbedaan antara mereka yang memelihara “hari perhentian palsu” dan mereka yang “dengan hati nurani memelihara Sabat Tuhan,” kerana inilah satu-satunya cara “dunia dapat diberi amaran.” Penghakiman-penghakiman yang merupakan tanda-tanda itu adalah latar yang digunakan Roh Kudus untuk mengarahkan anak-anak Tuhan yang masih berada di Babel, supaya mengenali panji bagi seratus empat puluh empat ribu.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Akan tetapi Sister White bukan sekadar merujuk kepada Maleakhi pasal tiga; beliau juga memasukkan ayat-ayat penutup kitab Maleakhi pasal empat, dan sekali lagi merujuk kepada “suara” yang akan menyediakan jalan bagi utusan perjanjian itu. Ayat-ayat penutup tersebut bukan mengenai persiapan bagi utusan perjanjian itu; ayat-ayat itu adalah tentang mengingat hukum Musa, dan tentang memalingkan hati bapa-bapa kepada anak-anak, dan sebaliknya. “Suara” itu mula-mula menyediakan bagi Kristus, sebagai utusan perjanjian itu, untuk datang dengan tiba-tiba ke bait-Nya dan menyucikan umat-Nya yang kecewa namun telah dibangunkan, agar mereka dapat melaksanakan pekerjaan panji itu. Kemudian Maleakhi membicarakan satu lagi aspek pekerjaan “suara” itu.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Nya “olola timbilu ta vatata ti nga bana, ni timbilu ta bana ti nga vatata ta vona,” naswona U ta endla ntirho lowu hi ku fambisana ni nawu lowu nyikiweke eHorebe. Eliya, loyi nakambe a nga “rito” ra Esaya, u ta kombisa swidyoho swa vanhu va Xikwembu. Leswi i xiphemu xa maendlelo ya ku basisiwa. Ku ni ntsena nhlamuselo yin’we ya xidyoho, ku nga ku tlula nawu lowu nyikiweke eHorebe. Yohane Mubabatisi a a ri Eliya, naswona ntirho wa yena a wu katsa nchumu wolowo hi xiviri.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Pada waktu itu tampillah Yohanes Pembaptis, yang memberitakan di padang gurun Yudea, dan berkata, “Bertobatlah kamu, sebab Kerajaan Surga sudah dekat.” Karena dialah yang dimaksudkan oleh nabi Yesaya ketika ia berkata, “Suara seorang yang berseru-seru di padang gurun: Persiapkanlah jalan Tuhan, luruskanlah jalan-jalan-Nya.” Yohanes itu memakai pakaian dari bulu unta dan ikat pinggang kulit pada pinggangnya; makanannya adalah belalang dan madu hutan. Maka datanglah kepadanya penduduk Yerusalem, seluruh Yudea, dan seluruh daerah sekitar Yordan, lalu mereka dibaptis olehnya di Sungai Yordan sambil mengaku dosa-dosa mereka. Tetapi ketika ia melihat banyak orang Farisi dan Saduki datang kepada baptisannya, ia berkata kepada mereka, “Hai kamu keturunan ular beludak, siapakah yang memperingatkan kamu untuk melarikan diri dari murka yang akan datang?”

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> O ḽisani zwine zwa tea u vhonala sa mitshelo ya u rembuluwa ha mbilu; nahone ni songo humbula u amba ngomu kha mbilu dzaṋu, ni ri, “Ri na Abrahamu sa khotsi ashu”; ngauri ndi a ni vhudza uri Mudzimu u a kona u vusa kha haya matombo vhana vha Abrahamu. Nahone zwino axe yo no vhewa kha mudzi wa miri; zwenezwo, muri muṅwe na muṅwe u sa anḓi mitshelo yavhuḓi u a rengwa, wa poselwa muliloni. Nṋe ndi ni lovhedza nga maḓi u isa kha u rembuluwa ha mbilu; fhedzi ane a ḓa nga murahu hanga u na maanḓa u fhira nṋe, ane nda si fanelwi na nga u hwala zwienda zwawe; ene u ḓo ni lovhedza nga Muya Mukhethwa, na nga mulilo; ane tshisefho tshawe tsha u fefetera tsho fara tshanḓani tshawe, nahone u ḓo kunakisa nga vhuronwane vhupo hawe ha u fhelela hone mavhele, a kuvhanganya goroi yawe a i dzhenisa vhulungeloni; fhedzi u ḓo fhisa makumba nga mulilo u sa dzimi. Mateo 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Johannes Pembaptis datang ke “padang gurun” tiga setengah hari dalam Wahyu sebelas, kerana semua nabi lebih banyak berbicara tentang hari-hari terakhir daripada hari-hari pada zaman mereka hidup. Dia membawa suatu berita supaya bertaubat daripada dosa, kerana kerajaan syurga sudah dekat, sama seperti Wahyu Yesus Kristus dibukakan apabila “waktunya sudah dekat.” Johannes Pembaptis menggambarkan pekerjaan “suara” itu, kerana menurut Yesus, dia juga ialah Elia yang akan datang.

> 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.

> Sebab semua nabi dan hukum Taurat telah bernubuat hingga zaman Yohanes. Dan jika kamu mau menerimanya, dialah Elia yang akan datang itu. Siapa bertelinga untuk mendengar, hendaklah ia mendengar. Matius 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Yesu anabainisha kwamba utambulisho wa kinabii wa Yohana Mbatizaji ulikuwa mtihani. Anasema waziwazi, “kama mkitaka kulikubali”. Kisha Yesu anawatia moyo wanafunzi Wake kulikubali kwa kusema, “Aliye na masikio ya kusikia, na asikie.” Asikie nini? Asikie ni nani sauti ile inayokuja katika nyika ya mwisho ya Biblia, na kuitengeneza njia kwa ajili ya mjumbe wa agano awaandae wale mia moja arobaini na nne elfu kufanya kazi maalumu wakati wa hukumu za ishara za Mungu.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yohane a apere “liaparo tsa boya ba kamele, le lebanta la letlalo thekeng; mme dijo tsa gagwe e ne e le ditshie le tswina ya naga.” “Dijo” tsa gagwe e ne e le molaetsa wa Islam, gonne lefoko “ditshie” le emela Islam, mme tswina ke lefoko la Modimo, le le neng le le monate mo molomong wa gagwe. Molaetsa o o monate o a neng a o ja o ne o bua ka “esele” ya seArabia ya naga, e leng sesupo sa ntlha-thata sa Islam mo Dikwalong. Molaetsa o o monate wa esele ya seArabia ya naga ya Islam, e le yone gape e emelwang ke “ditshie,” o ne gape wa logelwa mo diaparoneng tsa gagwe, gonne dikamele le tsone ke sesupo sengwe sa Islam. Ga se go sokamisa lefoko “ditshie” go le dirisa jaaka sesupo sa Islam, le fa tsotlhe tse Johane a neng a di ja di ne di lebisa mo setlhareng sa ditshie, e seng mo ditsitsing. Lefoko “ditshie” ke sesupo sa Islam, mme Johane o ne a sa emele go ja dijo dingwe tsotlhe tsa nama; tsotlhe tse a neng a di ja e ne e le sesupo sa molaetsa wa boporofeti o a neng a o jele.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

สายรัดของพระองค์คือ “คำพยากรณ์” ที่ปรากฏเป็นสัญลักษณ์ในพระธรรมฮาบากุก คำพยากรณ์นั้นรวบรวมความผิดหวังครั้งแรก ช่วงเวลาแห่งการล่าช้าของหญิงพรหมจารี และรากฐานของลัทธิแอ๊ดเวนติสต์ดังที่แสดงไว้บนแผนภูมิศักดิ์สิทธิ์ พระธรรมฮาบากุกคือสายรัดเชิงพยากรณ์ที่ผูกความจริงทั้งปวงเหล่านั้นไว้ด้วยกัน

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> လေ့လာချက်တော်သည် ခန့်မှန်းထားသော အချိန်အတွက်သာ ဖြစ်သေး၏။ သို့သော် အဆုံးကာလ၌ ထိုလေ့လာချက်တော်သည် ပြောဆိုလိမ့်မည်၊ မုသာမပြော။ နောက်ကျသကဲ့သို့ ထင်ရသော်လည်း၊ ထိုလေ့လာချက်တော်ကို စောင့်မျှော်လော့။ အကြောင်းမူကား၊ ထိုလေ့လာချက်တော်သည် အမှန်ပင် ရောက်လာလိမ့်မည်၊ နောက်မကျတော့။ ကြည့်ရှုလော့၊ မိမိကိုယ်ကို မြှောက်ထားသော သူ၏ဝိညာဉ်သည် သူ့အတွင်း၌ ဖြောင့်မတ်ခြင်းမရှိ။ သို့ရာတွင် ဖြောင့်မတ်သောသူသည် မိမိ၏ယုံကြည်ခြင်းအားဖြင့် အသက်ရှင်လိမ့်မည်။ ဟဗက္ကုပ် ၂:၃၊ ၄။

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Alagu kinshipu chalapakta “voice” willyakuykunata chumpi hinata huñusqankuqa, virgenkunaq yachachikuyninmi, suyasqa karqa ichaqa rimananpaq kasqan rikch’ayninwan tupaspa. Chisi chawpi waqaychasqaqa huk t’aqanakuyta ruran millay runakuna ukhupi, paykunapa “almaqa hatariskam” kasqanrayku, hinaspa chaninchasqa kaqkuna ukhupi, paykunaqa iñiyniyoq kasqanrayku chaninchasqa kanku. Iñiyniyoq kasqanrayku chaninchasqa kayqa chumpinmi, mayqintachus “voice” churakun.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Dan kebenaran akan menjadi ikat pinggang pada pinggang-Nya, dan kesetiaan menjadi ikat pinggang pada pinggul-Nya. Yesaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Fa "riina mitomany any an-efitra" nateraky ny fahadisoam-panantenana no tonga, taorian’ny fahadisoam-panantenana tamin’ny 18 Jolay 2020, dia io hafatra nentiny io ihany no hafatra efa nisy hatramin’ny 11 Septambra 2001. Io hafatra avy amin’i Elia izay ho avy, ho an’ireo taolana maina, maty, miandry sady diso fanantenana, dia izao: fa ny Silamo no “fitsarana famantarana,” izay manome ny sehatra ianaran’ireo zanak’Andriamanitra hafa any Babylona ny fahamarinana.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Jalan orang benar ialah kelurusan; Engkau, yang Mahalurus, menimbang jalan orang benar. Ya, di dalam jalan penghakiman-Mu, ya TUHAN, kami telah menantikan Engkau; kerinduan jiwa kami tertuju kepada nama-Mu dan kepada peringatan akan Engkau. Dengan jiwaku aku merindukan Engkau pada waktu malam; ya, dengan rohku di dalam diriku aku akan mencari Engkau pada waktu dini hari: sebab apabila penghakiman-Mu ada di bumi, maka penduduk dunia akan belajar kebenaran. Yesaya 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Johanes Pembaptis, yang merupakan Elia yang akan datang, ialah “suara” di “padang gurun” dalam tiga setengah hari di Wahyu pasal sebelas. Pekerjaannya mencakup mengenal pasti generasi Adventisme yang keempat dan yang terakhir, yang jiwanya terangkat dan yang menaruh kepercayaan pada warisan rohani nenek moyang mereka, namun menyedari bahawa murka Tuhan hampir datang. Mereka ialah generasi keempat, kerana mereka telah sepenuhnya termanifestasi menjadi suatu generasi yang sama sekali bertentangan dengan Kristus. Mereka ialah generasi ular beludak, namun mereka masih menunjuk kepada bapa mereka Abraham, untuk berhujah bahawa mereka sebenarnya ialah generasi Anak Domba. Generasi Anak Domba ialah generasi pilihan Petrus; mereka ialah orang-orang yang mengikuti Anak Domba ke mana pun Ia pergi.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Johane o ile a pepesa dibe tša bao ba tlilego go kwa molaetša wa gagwe, gobane ba ile ba sokologa gomme ba kolobetšwa. Gape o ile a ba tsebiša gore go na le Yo mongwe yo a tlago go mo latela, yo a tlago go hlwekiša lebato la gagwe ka botlalo. Motho yoo ke moromiwa wa kgwerano; ke “monna wa boratšhe bja ditšhila” yo a fielelago tšhelete ya bofora le mabje a bohlokwa a bofora ka ntle ga lefasetere, gomme a bušetša mabje a bohlokwa a mathomo, ao ka morago a phadimago ga lesome go feta kamoo a bego a phadima ka gona ge William Miller a be a laetšwe ke barongwa modirong wa go kgoboketša mabje a bohlokwa a mathomo mo mokgatlong wa morongwa wa pele.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Johane Mokolobetsi o ne a toba taba ka kotloloho mo go kgalemeleng ga gagwe tshepo ya Moafente wa Laodikia mo go rraagwe Aborahame, gonne Elija yo o tshwanetseng go tla o ne a tshwanetse go busetsa dipelo tsa borraabone kwa baneng, le tsa bana kwa borraabong. Molaomotheo wa tiriso ya Baebele wa ntlha le wa bofelo o emelwa mo tirong eo, mme gape go ntse jalo ka kalafi ya bao ba iphitlhelang ba le mo seemong sa go phatlaladiwa, mo lefatsheng la baba, ba sule mo nageng. Ba tshwanetse go lemoga maleo a bone, le maleo a borraabone, mme ba ikwatlhaye. Mmogo le go lemoga maleo a bone le maleo a borraabone, gape ba tshwanetse go dumela gore ba ne ba sa tsamaye le Morena mo lobakeng lwa naga ya malatsi a le mararo le sephatlo. Gape, ba tshwanetse go dumela gore Modimo o ne a sa tsamaye le bone mo hisitoring eo.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> আর তোমাদের মধ্যে যারা অবশিষ্ট থাকবে, তারা তাদের শত্রুদের দেশে নিজেদের অধর্মের কারণে ক্ষয়প্রাপ্ত হবে; এবং তাদের পিতৃপুরুষদের অধর্মের কারণেও তারা তাদের সঙ্গে ক্ষয়প্রাপ্ত হবে। যদি তারা নিজেদের অধর্ম, এবং তাদের পিতৃপুরুষদের অধর্ম, সেই অবাধ্যতার জন্য যা তারা আমার বিরুদ্ধে করেছে, স্বীকার করে, এবং এ-ও স্বীকার করে যে তারা আমার বিপরীতাচরণ করেছে; আর আমিও তাদের বিপরীতাচরণ করেছি, এবং তাদের শত্রুদের দেশে নিয়ে গিয়েছি; যদি তখন তাদের অখৎনা-হৃদয় নম্র হয়, এবং তারা তখন নিজেদের অধর্মের শাস্তি গ্রহণ করে: তবে আমি যাকোবের সঙ্গে আমার চুক্তি স্মরণ করব, এবং ইসহাকের সঙ্গে আমার চুক্তিও, আর ইব্রাহিমের সঙ্গে আমার চুক্তিও আমি স্মরণ করব; এবং আমি দেশটিকেও স্মরণ করব। লেবীয় পুস্তক ২৬:৩৯–৪২।

The curse was because they didn’t remember the sabbaths of the land.

Kotlhao e ne e le ka gobane ba se ba gopola disabatha tša naga.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yohanes Pembaptis, yang ialah Elia yang akan datang, melambangkan “suara” di padang gurun pada tiga setengah hari dalam Wahyu sebelas. Ia akan mengarahkan tulang-tulang kering yang mati itu untuk “mengingat” hukum Musa di Horeb, dan jika mereka berbuat demikian, maka utusan perjanjian itu akan “mengingat” perjanjian nenek moyang mereka. Tetapi hanya jika mereka mengakui dosa-dosa mereka, dosa-dosa nenek moyang mereka, dan yang lebih merendahkan lagi, mereka harus menyatakan secara khusus pelanggaran-pelanggaran yang “mereka lakukan terhadap” Allah.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Ba tla boela ba hloke ho lumela hore ba ne ba ntse ba tsamaea “ka ho hanyetsana” le Molimo, le hore Molimo o ne a ntse a tsamaea “ka ho hanyetsana” le bona.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Ba tla bo ba tshwanetse gape go lemoga gore e ne e le marapo a a omeletseng a a suleng mo mmileng wa Tshenolo kgaolo ya bolesome le bongwe, gonne ba ne ba tshwanetse go dumela gore Modimo o ne a ba tsentse mo lefatsheng la mmaba, mme lefatshe la mmaba ke loso.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Ho ya ka Johanne Mokolobetsi, ba ne ba tla bo ba tshwanetse gape go araba potso ya gore “lentswe” le le goang mo “sekakeng” ke mang, gonne Johanne o ne a botsa a re, “Ke mang yo o lo tlhagisitseng gore lo tshabe tšhakgalo e e tlang?”

We will continue these subjects in the next article.

ང་ཚོས་རྗེས་ཀྱི་རྩོམ་ཡིག་ནང་དོན་ཚན་འདི་དག་མུ་མཐུད་དུ་གླེང་བར་བྱ།

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “प्रभूका सेवकलाई यो आज्ञा दिइएको छ: ‘ठूलो स्वरले पुकार, नरोकिनू; तेरो स्वर तुरहीझैँ उठाऊ, र मेरा जनहरूलाई तिनीहरूको अपराध, र याकूबका घरानालाई तिनीहरूका पाप देखाइदे।’ यी मानिसहरूका विषयमा प्रभु यसो भन्नुहुन्छ: ‘तिनीहरू दिनहुँ मलाई खोज्छन्, र मेरो मार्ग जान्न प्रसन्न हुन्छन्, मानौँ तिनीहरू त्यस्तो जाति हुन् जसले धार्मिकता आचरण गरेको छ।’ यहाँ यस्तो एक प्रजा छ, जो आत्म-छलमा परेको, आत्म-धर्मी, र आत्म-सन्तुष्ट छ, र सेवकलाई तिनीहरूका अपराधहरू देखाइदिन ठूलो स्वरले पुकार्न आज्ञा दिइएको छ। सबै युगहरूमा यो कार्य परमेश्वरका जनहरूका निम्ति गरिएको छ, र अहिले यो पहिलेभन्दा अझ बढी आवश्यक छ।” Testimonies, volume 5, 299.

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