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# The Book of Daniel - Number One-Hundred and Four

Buku Daniel - Bilangan Seratus Empat

Unveiling the Prophetic Rule: Understanding the Investigative and Executive Judgments in the Last Days

Wukimbitila Ulongozgi wa Kiunabii: Kuelewa Hukumu ya Uchunguzi na Hukumu ya Utekelezaji katika Siku za Mwisho

Author

Jeff Pippenger

Published

February 29, 2024

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We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

రహస్యగ్రంథమైన దానియేలు పదకొండవ అధ్యాయంలోని చివరి ఆరు వచనాలను “అంత్యకాలమున” 1989లో ముద్రవిమోచనం చేసిన తన కార్యములో యూదా గోత్రమునకు చెందిన సింహమువలన గుర్తింపబడిన ఆ ప్రవచనాత్మక నియమాన్ని మేము స్థాపిస్తున్నాము; అప్పుడు సోవియట్ యూనియన్ రోములోని పోపుతో రొనాల్డ్ రీగన్ మధ్యనున్న ఒక రహస్య కూటమిచేత తొలగింపబడింది. రోమునకు సంబంధించిన త్రివిధ అన్వయాలును, బబులోను పతనమును మేము ప్రకాశపరచి చూపినదేమనగా, అవి ప్రకటన పదిహేడవ అధ్యాయములో ఆ స్త్రీయును, ఆమె ఎక్కి యున్నను తాను ఏలుచున్న మృగమును గుర్తింపజేయుచున్నవి.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

การพรรณนาถึงหญิงนั้นและสัตว์ร้ายในบทที่สิบเจ็ดและสิบแปด ชี้ให้เห็นถึงการพิพากษาแบบก้าวหน้าที่พระเจ้าทรงนำมาสู่บาบิโลนสมัยใหม่ โดยเริ่มต้นที่กฎหมายวันอาทิตย์ซึ่งจะมาถึงในไม่ช้า และดำเนินต่อไปจนกระทั่งมีคาเอลทรงลุกขึ้น และช่วงเวลาแห่งการทดลองของมนุษย์สิ้นสุดลง ช่วงเวลานั้นเป็นเครื่องหมายของส่วนแรกแห่งการพิพากษาเชิงบริหารของพระเจ้า ซึ่งสำเร็จลงพร้อมด้วยการผสมผสานแห่งพระเมตตาของพระองค์ แล้วต่อจากนั้น ในภัยพิบัติเจ็ดประการสุดท้าย ไม่มีพระเมตตาใดผสมอยู่กับการพิพากษาของพระองค์ ทั้งสองขั้นตอนนี้ยังได้ถูกอนุมานไว้ด้วยในงานพิพากษาไต่สวน ซึ่งได้เริ่มขึ้นเมื่อวันที่ 22 ตุลาคม ค.ศ. 1844 การพิพากษาไต่สวนได้เริ่มต้นด้วยการไต่สวนและพิพากษาคนตาย และเมื่อวันที่ 11 กันยายน ค.ศ. 2001 การพิพากษาไต่สวนของคนเป็นก็ได้เริ่มขึ้น.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Penghakiman orang-orang hidup juga dibahagikan kepada dua tempoh, yang pertama bermula pada 11 September 2001, dengan penyiasatan dan penghakiman terhadap mereka yang menjadi calon untuk termasuk dalam kalangan seratus empat puluh empat ribu, kerana penghakiman bermula dengan isi rumah Allah. Penghakiman penyiasatan terhadap orang mati hanya dilaksanakan ke atas mereka yang namanya, pada suatu ketika dalam hidup mereka, telah tercatat dalam kitab kehidupan. Nama-nama orang mati yang telah ditulis dan didaftarkan kemudian dibandingkan dengan kitab dosa-dosa. Jika mereka mempunyai dosa yang tidak diakui, nama mereka disingkirkan daripada kitab kehidupan. Penghakiman penyiasatan terhadap orang hidup dinyatakan sebagai bermula dengan isi rumah Allah, sedangkan dalam penghakiman penyiasatan terhadap orang mati tidak diperlukan sebarang kelayakan demikian.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

Sa masa ka pag-usisa nga paghukom sa mga buhi, ang Pulong sa Dios maampingong nagpaila nga kanang paghukom sa panahon sa pagtimri sa usa ka gatus ug kap-atan ug upat ka libo nagsugod sa Jerusalem, nga mao ang iglesia sa Dios. Ang Biblia naghatag ug ikaduhang tuwirang saksi niini nga kamatuoran.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Eri kha hûn cengna dâwtuk a lo thleng tawh a, chu chu Pathian in a lo inah a ṭan ang; chutiang chu kan lakah hmasa ber a ṭan a nih chuan, Pathian Chanchin Ṭha thu awih lo mite tâwpna chu eng ang nge a nih ang? 1 Petera 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Panghukuman ka mti agbibiag ket mangrugi idiay Jerusalem, ti balay ti Dios, ken adda naisangsangayan a tiempo no kaano a mangrugi dayta a panangukom. Ti panangukom kadagiti agbibiag ket mangrugi idiay Jerusalem inton ti sornsoratan ti mannurat nga adda inkhorn-na ket lumabas iti Jerusalem ket mangipataw iti marka kadagiti lallaki ken babbai a aguni ken agdung-aw gapu kadagiti makarimon a banbanag a maaramid iti iglesia ken kasta met iti daga.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

Golongan yang tidak mentaati Injil dikenal pasti dalam Wahyu fasal tujuh sebagai berbeza daripada seratus empat puluh empat ribu itu, di mana Yohanes di sana mengenal pasti mereka sebagai kumpulan besar itu. Kumpulan besar itu melambangkan suatu golongan jiwa-jiwa yang hidup yang dihakimi semasa tempoh penghakiman orang hidup yang belum sepenuhnya mentaati hukum Allah, kerana mereka telah beribadat pada hari matahari kepunyaan paus. Pada undang-undang Ahad yang akan segera datang di Amerika Syarikat, mereka yang telah dimeteraikan oleh malaikat yang membawa alat tulis penulis dalam Yehezkiel fasal sembilan, yang juga merupakan pemeteraian Wahyu fasal tujuh, diangkat sebagai panji. Kemudian mereka yang pada masa ini tidak mentaati Injil akan dipertanggungjawabkan berkenaan Sabat hari ketujuh.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> “Tadaho rangni Kristianrang Sondini rakkiaha, indine uamangko iako dakgenchimode uamang Bible-o donggipa Sabbath-ko rakkiaha ine bebera’genchim; aro da’oba pilak mondolirangon, Roman Catholic communion-ko baatgija, kakketgipa Kristianrang donga, jerang rongtale bebera’a je Sondiara Isolni niam dongimin Sabbath ong’a. Isol uamangni miksongani kakketaniko aro Uni mikkango uamangni rongtalaniko ra’chaka. Indiba jensalo ainchi dvara Sondi rakkiani so’otatako man’gen, aro chongmotgipa Sabbath-ni da’iko duniagipa manderangna rongtalbee mesokako man’gen, unon je saksa Isolni ge’etgiminko pe’e, Rome-ni bilna bategipa bil gri mingsa ge’etani kattako manie skango dakgen, ua indake Isolna bate popery-ko mande ra’skagen. Ua Rome-na aro Rome-ni ge’etgimin ong’atako bil dakgipa bilna mandera’ani on’enga. Ua do’bokko aro uni bimangko olakkienga. Jensalo manderang Isolni bilni chin ine Isol aganenggipa ong’atako jegalgen, aro uni biapalo Rome-ni an’tangtangni chubatani chin ine basegiminko mandera’gen, unon uamang indake Rome-na kakket ong’ani chinko—‘do’bokni marka’—ra’chakgen. Aro manderangni mikkango iani kattara indake rongtalbee donsoako man’gija aro uamangko Isolni ge’etrang aro manderangni ge’etrangni gisepo baseani dakna ra’bajagenchimode, ge’etgimin pe’e skang rikgiparang ‘do’bokni marka’-ko man’jawaha.” The Great Controversy, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Tanda panji bagi mereka yang dimeteraikan ialah Dia yang memanggil mereka yang tidak taat kepada Injil kepada ketaatan.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Dan pada hari itu akan ada suatu akar Isai, yang akan berdiri sebagai panji bagi bangsa-bangsa; kepada-Nya bangsa-bangsa bukan Yahudi akan mencari: dan perhentian-Nya akan mulia. Maka akan terjadi pada hari itu, bahwa Tuhan akan mengulurkan tangan-Nya lagi untuk kedua kalinya guna mendapatkan kembali sisa umat-Nya, yang akan tertinggal, dari Asyur, dan dari Mesir, dan dari Patros, dan dari Kush, dan dari Elam, dan dari Sinear, dan dari Hamat, dan dari pulau-pulau di laut. Dan Ia akan mendirikan suatu panji bagi bangsa-bangsa, dan akan menghimpunkan orang-orang buangan Israel, dan mengumpulkan orang-orang Yehuda yang tercerai-berai dari keempat penjuru bumi. Yesaya 11:10–12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Ba ga jaanong ba sa ikobeleng efangele ba atlholwa ba sa ntse ba phela, mme katlholo ya bona e tshwanetse go latela katlholo ya patlisiso ya ba ba phelang ba dikete tsotlhe di le lekgolo le masome a manè le bonê, gonne ba ka tlhagisiwa fela ka go bona banna le basadi ba ba nang le sekano sa Modimo mo nakong ya matshwenyego a molao wa Tshipi o o tlang ka bonako.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Molichaba wa Moya o Mokgethwa ke go kgodiša lefase ka ga sebe, le ka ga toko, le ka ga kahlolo. Lefase le ka lemošwa feela ka go bona bao ba dumelago therešo ba kgethagatšwa ka therešo, ba dira ka melaometheo e phagamego le e kgethwa, ba bontšha ka mokgwa o phagamego le o phahamego kudu mothaladi wa kgaoganyo magareng ga bao ba bolokago melao ya Modimo, le bao ba e gatakelago ka dinao. Kgethagatšo ya Moya e bontšha phapano magareng ga bao ba nago le leswao la Modimo, le bao ba bolokago letšatši la maikhutšo la bofora. Ge teko e fihla, go tla bontšhwa ka go hlaka gore leswao la sebata ke eng. Ke go boloka Lamorena. Bao bao, ka morago ga go kwa therešo, ba sa tšwelago pele go lebelela letšatši le bjalo ka le lekgethwa, ba rwala mosaeno wa motho wa sebe, yo a ilego a nagana go fetoša dinako le melao.” Bible Training School, December 1, 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Tsheko ya phethagatšo, yeo e lego moo mošomo wa Eliya wa boraro o phethwago gona, e thoma molaotheong wa Lamorena wo o tlago ka pela. Ke dinako tše pedi; nakong ya pele dikahlolo tša Modimo di hlakane le kgaugelo bakeng sa bao bjale ba sa kwego ebangedi, gomme ka morago ga moo go latela dikotlo tše šupago tša mafelelo tše di tšholwago ntle le kgaugelo.

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “মেহেনতি পরীক্ষার সময় আর অধিক দিন স্থায়ী হবে না। এখন ঈশ্বৰ পৃথিবীৰ পৰা নিজৰ সংযমকাৰী হাত উঠাই লই আছে। বহু দিন ধৰি তেওঁ নিজৰ পবিত্ৰ আত্মাৰ কৰ্মধাৰাৰ দ্বাৰা নৰ-নাৰীৰ সৈতে কথা কৈ আহিছে; কিন্তু তেওঁলোকে সেই আহ্বান শুনা নাছিল। এতিয়া তেওঁ নিজৰ লোকসকলৰ সৈতে, আৰু জগতৰ সৈতে, নিজৰ বিচাৰৰ দ্বাৰা কথা কৈ আছে। এই বিচাৰসমূহৰ সময় সেইসকলৰ বাবে দয়াৰ সময়, যিসকলে এতিয়ালৈকে সত্য কি সেই কথা জনাৰ সুযোগ পোৱা নাই। প্ৰভুৱে স্নেহেৰে তেওঁলোকৰ ওপৰত দৃষ্টি ৰাখিব। তেওঁৰ দয়াময় হৃদয় স্পৰ্শিত হৈছে; তেওঁৰ হাত এতিয়াও উদ্ধাৰ কৰিবলৈ প্ৰসাৰিত হৈ আছে। বহু সংখ্যক লোকক সুৰক্ষাৰ ঘেৰালৈ গ্ৰহণ কৰা হ’ব, যিসকলে এই অন্তিম দিনবোৰত প্ৰথমবাৰৰ বাবে সত্য শুনিব।” Review and Herald, November 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Mereka yang tidak taat kepada Injil ialah “domba-domba lain” yang Yesus janjikan untuk dipanggil, dan mereka akan mendengar suara-Nya apabila Dia memanggil.

> And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

> “Dan aku mempunyai domba-domba lain yang bukan dari kandang ini; mereka juga harus Kutuntun, dan mereka akan mendengar suara-Ku; maka akan ada satu kawanan dan satu gembala.” Yohanes 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

“སྐད་གསང་” དེ་ཚོས་གོ་བ་ནི མངོན་རྟོགས་བཅོ་བརྒྱད་པའི་ལེའུའི “སྐད་གསང་” གཉིས་པ་དེ་ཡིན། དེས་ཉེ་བར་འོང་བའི་གཟའ་ཉི་མའི་ཁྲིམས་ལུགས་སྐབས་སུ་སྐད་ཆེན་པོས་འབོད་པ་ཡིན། དེའི་ཚེ་སྨད་འཚོང་མ་ཆེན་མོའི་ཁྲིམས་གཅོད་ལྡབ་གཉིས་སུ་འགྱུར་བ་ཡིན། གང་ལགས་ཤེ་ན། མོས་རང་གི་སྡིག་པའི་ཚད་བཀག་གི་ཕོར་པ་གང་བར་བཀང་ཟིན་པས་སོ།

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Ntsetsi o re, ‘Ka bona lengeloi le leng le theoha le tsoa leholimong, le e-na le matla a maholo; lefatše la bonesoa ke khanya ea lona. La hoeletsa ka matla ka lentsoe le leholo, la re: Babylona e kholo e oele, e oele, ’me e fetohile bolulo ba bademona’ (Tšenolo 18:1, 2). Ena ke eona molaetsa o tšoanang o ileng oa fanoa ke lengeloi la bobeli. Babylona e oele, ‘hobane e noselitse lichaba tsohle veine ea bohale ba bofebe ba eona’ (Tšenolo 14:8). Veine eo ke eng?—Lithuto tsa eona tsa bohata. E file lefatše sabatha ea bohata sebakeng sa Sabatha ea molao oa bone, ’me e pheta bohata boo Satane a ileng a bo bolella Eva pele Edene—ho se shoe ha moea ka tlhaho. Liphoso tse ling tse ngata tsa mofuta o tšoanang e li hasantse hole le haufi, ‘e ruta melao ea batho e le lithuto’ (Mattheu 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Jesús, akkori a jainriksa ka ao ejen an public ministry eo an, ej kakkure Tempel eo jen an sacrilegious profanation. Boktōk ko mokta jen jerbal ko rejemlok an ministry eo an, ear bar juon alen kakkure Tempel eo. Eṃōj wōt ke, ilo jerbal eo im jemlok ñan an kakkure kōnnaan ñan ainikien aolep lal in, ruo call ko rejjelok rej kōmman ñan kiōtij ko. Message an ro ñe jilu angel eo ekar naan, ‘Babylon emōj an walok, emōj an walok, city eo emōrā, kijen ear kōmman aolep nation ko im bōk jin naan in wine an wrath an fornication eo an’ (Revelation 14:8). Im ilo loud cry an message an jiluñoul angel eo, juon voice ej ron jen nan heaven naan, ‘Etal jān e, armej ro ājū, bwe komjab bok jikin an jerbal ko an bōd ko an, im bwe komjab bōk jikin an plagues ko an. Bwe bōd ko an remōj in tōprak ioon heaven, im God emōj an ṇa etale iniquities ko an’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

ကြာမကြာ အမေရိကန်ပြည်ထောင်စု၌ တနင်္ဂနွေနေ့ဥပဒေ ပြဋ္ဌာန်းလာသောအခါ၊ ခေတ်သစ်ဗာဗုလုန်အပေါ် ဆောင်ရွက်လျက်ရှိသော အဆင့်ဆင့် တိုးတက်သည့် အုပ်ချုပ်ရေးဆိုင်ရာ တရားစီရင်ခြင်းသည် စတင်မည်ဖြစ်ပြီး၊ ထိုတရားစီရင်ခြင်းနှစ်ရပ်သည် အပြန်အလှန်ထပ်တူကျနေသဖြင့် အသက်ရှင်သူတို့အပေါ် တရားစီရင်ခြင်း၏ နောက်ဆုံးကာလလည်း စတင်မည်ဖြစ်သည်။ ပဋိညာဉ်တမန်၏ အမှုတော်အတွက် လမ်းကို ပြင်ဆင်ပေးသော တတိယသတင်းပို့သူသည် စက်တင်ဘာ ၁၁၊ ၂၀၀၁ တွင် စတင်ခဲ့၍ လက်ရှိ ဧဝံဂေလိတရားကို မနာခံကြသေးသော သူများအနက် နောက်ဆုံးကျန်သူသည် ဗျာဒိတ်ကျမ်း အခန်း ၁၈ ၏ ဒုတိယအသံကို ကြား၍ ဗာဗုလုန်မှ ထွက်လာသည့်အချိန်တွင် အဆုံးသတ်မည့် အသက်ရှင်သူတို့၏ တရားစီရင်ခြင်းကာလအတွင်းရှိ အမှုတော်ကို ကိုယ်စားပြုသည်။ ထိုအမှုတော်သည် လမ်းပြင်ဆင်ပေးသော တမန်၏ အမှုတော်အစတွင် တစ်သိန်းလေးသောင်းလေးထောင်၏ ဗိမာန်ကို သန့်စင်ခြင်းနှင့် အညစ်အကြေးများကို ဖယ်ရှားခြင်းကို ဖော်ထုတ်ပြသပြီး၊ ထို့နောက် ပဋိညာဉ်တမန်အတွက် လမ်းကို ပြင်ဆင်ပေးသော တမန်၏ အမှုတော်အဆုံး၌ လူအစုအဝေးကြီး၏ ဗိမာန်ကို အညစ်အကြေးများ ဖယ်ရှား၍ သန့်စင်ခြင်းကိုလည်း ဖော်ထုတ်ပြသသည်။

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

Манзмуни қонуни наздики якшанбе зоҳир шудани қудрати Худо, ки дар Пантикост воқеъ гардида буд, такрор мешавад.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

> “Tiada seorang pun antara kita akan pernah menerima meterai Allah selagi watak kita masih mempunyai satu noda atau cela padanya. Terpulanglah kepada kita untuk membetulkan kecacatan-kecacatan dalam watak kita, untuk menyucikan bait jiwa daripada segala pencemaran. Maka hujan akhir akan dicurahkan ke atas kita sebagaimana hujan awal dicurahkan ke atas murid-murid pada Hari Pentakosta....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Sa achéina, cad atá sibh a dhéanamh in obair mhór an ullmhúcháin? Iad siúd atá ag dul i gcomhcheangal leis an saol, tá siad ag glacadh múnla an tsaoil agus ag ullmhú do mharc an bhiast. Iad siúd atá amhrasach fúthu féin, atá á n-ísliú féin os comhair Dé agus ag glanadh a n-anamacha trí ghéilleadh don fhírinne, tá siad seo ag glacadh an mhúnla neamhaí agus ag ullmhú do shéala Dé ina n-éadan. Nuair a rachaidh an foraithne amach agus a chuirfear an stampa i bhfeidhm, fanfaidh a gcarachtar glan agus gan smál go síoraí.” Testimonies, imleabhar 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

I koaf hia nao ia mar tdehhaat taŋ a hriinn thieng tha awm dan in miin a boŋkawh theih, mahse cu ti a si hrimhrim lo. Pentikhos nih zirlaitu pawl san lai ah thilh theihnak a hmuh mi thuchah cu Sunday dan ra caan nai ah chanchinṭha an ngai lo dingmi Jentel pawl hnenah kalh a si lo. Pentikhos nih thilh theihnak a hmuh mi thuchah cu hlan Israel hnenah kalh a si, annih cu kum thum leh a chan hrawng hnuai cu an netabik hrilh hlan caan chungah an um rih.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> “လေးဆယ်ခုနှစ်ပတ်” ကို သင်၏လူမျိုးအပေါ်၌လည်းကောင်း၊ သင်၏သန့်ရှင်းသောမြို့အပေါ်၌လည်းကောင်း သတ်မှတ်ထားပြီ။ ထိုသို့သတ်မှတ်ထားခြင်းမှာ လွန်ကျူးခြင်းကို အဆုံးသတ်စေရန်၊ အပြစ်များကို ချုပ်ငြိမ်းစေရန်၊ ဒုစရိုက်အပြစ်အတွက် ပြန်လည်သင့်မြတ်ခြင်းကို ပြုစေရန်၊ ထာဝရတရားမျှတခြင်းကို ဆောင်ကြဉ်းစေရန်၊ ရူပါရုံနှင့် ပရောဖက်ပြုချက်ကို တံဆိပ်ခတ်စေရန်၊ အလွန်သန့်ရှင်းတော်မူသောအရာကို လိမ်းချယ်ခန့်ထားစေရန် ဖြစ်သည်။ ဒံယေလ ၉:၂၄။

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Mesej yang diberi kuasa pada hari Pentakosta itu tidak dibawa kepada mereka yang tidak taat kepada Injil sehingga Stefanus direjam pada tahun 34. Sister White sering kali mengenal pasti hakikat ini.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Leh, ila malaikat itu, ‘Iye deh ngukuhka perjanji ngan banyea orang selama satu minggu [tujuh taun].’ Selama tujuh taun udim Juruselamat mulai pelayanan-Nya, Injil harus diberitakan secara khusus ngagai orang Yahudi; selama tiga taun setengah oleh Kristus Empu’ Ia; lalu sesudahnya oleh para rasul. ‘Di tenga-tengah minggu itu Iye deh ngenyauka korban enggau persembahan.’ Daniel 9:27. Dalam musim semi taun 31 Masehi, Kristus, korban sejati itu, dipersembahka di Kalvari. Lalu tirai Bait Suci terkoyak dua, nunjukka bahwa kesucian enggau makna pelayanan korban itu udah lenyau. Waktunya udah datai ngambika korban enggau persembahan duniawi itu berhenti.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Sabatai na pitu tula—tahun pitu—berakhir trong A. D. 34. Jadi, melalui pelemparan batu de Stephen, orang Yahudi akhirnya memeteraikan penolakan dorang terhadap Injil; para murid, na tercerai-berai sabab aniaya, ‘pigi ka samua tampa sambil memberitakan firman’ (Acts 8:4); dan nda lama kamudian, Saul, si penganiaya itu, bertobat, lalu menjadi Paul, rasul bagi bangsa-bangsa bukan Yahudi.” The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Pesan yang diberi kuasa pada Pentakosta, lima puluh hari selepas kebangkitan Kristus, sejajar dengan hukum hari Ahad ketika Injil memanggil kawanan Kristus yang lain keluar dari Babilon; namun demikian, hanya tiga setengah tahun selepas salib barulah orang Yahudi “memeteraikan penolakan mereka terhadap Injil,” dan pada waktu itu pesan tersebut pergi kepada bangsa-bangsa bukan Yahudi, iaitu mereka yang pada ketika itu tidak taat kepada Injil. Percanggahan yang tampak itu menjadi semakin ketara dengan pengenalpastian bahawa pada tahun 34 M orang Yahudi memeteraikan penolakan mereka terhadap Injil, kerana Sister White menyatakan sebaliknya.

> “Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

> “Jin maka sakala ya mobimba ezalaki ya elilingi mpo na Klisto, ezalaki na motuya te soki ekabwani na Ye. Ntango Bayuda bakangaki elembo ya koboya na bango Klisto na kopesaka Ye na kufa, baboyaki nyonso oyo ezalaki kopesa tempelo mpe misala na yango ndimbola. Bosantu na yango esilaki kolongwa. Etikalaki kaka mpo na kobebisama. Kobanda na mokolo wana, makabo ya bambeka mpe mosala oyo ezalaki na boyokani na yango ezalaki lisusu na ndimbola te. Lokola likabo ya Kaina, emonisaki kondima te epai ya Mobikisi. Na kobomaka Klisto, Bayuda babebisaki tempelo na bango mpenza. Ntango babakaki Klisto na ekulusu, rido ya kati ya tempelo epasukaki mibale longwa na likoló kino na nse, lokola elembo ete mbeka monene ya nsuka esilaki kopesama, mpe ete ebongiseli ya makabo ya bambeka esukaki mpo na libela.” The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Adakah orang Yahudi memeteraikan penolakan mereka terhadap Injil pada saat Stefanus direjam atau pada salib Kristus? Pertentangan yang tampak ini berkaitan dengan pertentangan yang tampak dalam pengenalpastian pernyataan kuasa Allah pada Pentakosta dengan undang-undang Ahad yang akan segera datang.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Mo tla leka go rarolla seo se lebegang e le kgakgamatšo sehlogong se se latelago, eupša ke rata go re gopotša gore morero wa tshekatsheko ye e ithekgile ka taba yeo e bontšhitšwego ke baporofeta, ya gore batho ba Modimo ba Laodisea mehleng ya bofelo ga ba kwešiše kahlolo. Re tšere nako go boeletša dinako tše di fapanego le merero ya kahlolo gore re hlake mabapi le kamoo dikahlolo tša nyakišišo le tša phethagatšo ka bobedi di kopanago molaong wa Lamorena wo o tlago kgauswi. Gore re bone kutollo ye e amanago le dikgakgamatšo tše di bonalago tšeo re sa tšwago go di tsoša, go be go nyakega gore dikarolo tše di boeletšwe.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> កាតូលិករ៉ូមទទួលស្គាល់ថា ការផ្លាស់ប្ដូរថ្ងៃសប្ប័ទត្រូវបានធ្វើឡើងដោយសាសនាចក្ររបស់ពួកគេ ហើយពួកគេយកការផ្លាស់ប្ដូរនេះឯងធ្វើជាភស្តុតាងនៃអំណាចអធិបតេយ្យដ៏ខ្ពង់ខ្ពស់បំផុតរបស់សាសនាចក្រ។ ពួកគេប្រកាសថា ដោយការរក្សាថ្ងៃដំបូងនៃសប្ដាហ៍ជាថ្ងៃសប្ប័ទ ពួកប្រូតេស្តង់កំពុងទទួលស្គាល់អំណាចរបស់នាងក្នុងការតាក់តែងច្បាប់ក្នុងកិច្ចការដ៏ទេវភាព។ សាសនាចក្ររ៉ូមមិនបានលះបង់ការអះអាងរបស់នាងអំពីភាពមិនអាចខុសឆ្គងបានឡើយ; ហើយនៅពេលលោកិយ និងសាសនាចក្រប្រូតេស្តង់ទទួលយកថ្ងៃសប្ប័ទក្លែងក្លាយមួយដែលនាងបានបង្កើតឡើង ខណៈដែលពួកគេបដិសេធថ្ងៃសប្ប័ទរបស់ព្រះយេហូវ៉ា នោះពួកគេកំពុងទទួលស្គាល់ការអះអាងនេះជាក់ស្ដែង។ ពួកគេអាចយោងទៅកាន់អំណាចសម្រាប់ការផ្លាស់ប្ដូរនេះបាន ប៉ុន្តែភាពខុសឆ្គងនៃការវែកញែករបស់ពួកគេអាចត្រូវបានមើលឃើញយ៉ាងងាយ។ អ្នកប៉ាបនិយមមានភាពមុតមាំគ្រប់គ្រាន់ក្នុងការមើលឃើញថា ពួកប្រូតេស្តង់កំពុងបញ្ឆោតខ្លួនឯង ដោយបិទភ្នែករបស់ខ្លួនដោយចេតនាចំពោះអង្គហេតុនៅក្នុងករណីនេះ។ នៅពេលស្ថាប័នថ្ងៃអាទិត្យកាន់តែទទួលបានការពេញចិត្ត គាត់រីករាយ ដោយមានអារម្មណ៍ជឿជាក់ថា នៅទីបំផុតវានឹងនាំពិភពប្រូតេស្តង់ទាំងមូលឱ្យស្ថិតក្រោមទង់ជាតិរបស់រ៉ូម។

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Go fetoga ga Sabata ke sesupo kgotsa letshwao la taolo ya kereke ya Roma. Bao ba, ka go tlhaloganya ditshwanelo tsa taelo ya bonè, ba tlhophang go boloka Sabata ya maaka mo boemong jwa ya boammaaruri, ka jalo ba duela tlotlo go thata eo e laelang yone fela. Letshwao la sebatana ke Sabata ya bopapa, e lefatshe le e amogetseng mo boemong jwa letsatsi le Modimo a le beileng.”

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Namun waktu untuk menerima tanda binatang itu, sebagaimana ditetapkan dalam nubuatan, belum tiba. Masa ujian itu belum datang. Ada orang-orang Kristen sejati di dalam setiap gereja, tidak terkecuali persekutuan Katolik Roma. Tidak seorang pun dihukum sebelum mereka menerima terang dan melihat kewajiban hukum yang keempat. Tetapi apabila dekret itu akan dikeluarkan untuk menegakkan Sabat palsu, dan apabila seruan nyaring malaikat ketiga akan memperingatkan manusia terhadap penyembahan kepada binatang itu dan patungnya, maka garis pemisah akan ditarik dengan jelas antara yang palsu dan yang benar. Pada waktu itu mereka yang masih terus hidup dalam pelanggaran akan menerima tanda binatang itu pada dahi mereka atau pada tangan mereka.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Dengan langkah yang cepat kita sedang menghampiri masa ini. Apabila gereja-gereja Protestan akan bersatu dengan kuasa sekular untuk menopang suatu agama palsu, yang kerana menentangnya nenek moyang mereka telah menanggung penganiayaan yang paling dahsyat, maka Sabat kepausan akan dikuatkuasakan oleh kuasa gabungan gereja dan negara. Akan berlaku suatu kemurtadan nasional, yang hanya akan berakhir dengan kebinasaan nasional.” Bible Training School, 2 Februari 1913.

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