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# Parallel Warnings - Number One

Amoso A Tsamaelanang — Ya Ntlha

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Pongolo ya Yesu Klisto: Kumvwisisa Chenjisyo cha Kumalekelo ku Bantu Bonsi

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“Wahyu Yesus Kristus” disingkapkan kepada umat Allah apabila “waktunya sudah dekat.” Pekabaran amaran terakhir bagi umat manusia diberikan tepat sebelum berakhirnya masa percubaan manusia, dan pekabaran terakhir itu dilambangkan dalam beberapa rangkaian nubuatan di dalam Alkitab. Dalam Wahyu pasal empat belas, pekabaran amaran terakhir itu dilambangkan oleh tiga malaikat.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Lalu aku melihat seorang malaikat lain terbang di tengah-tengah langit, dengan membawa Injil yang kekal untuk diberitakan kepada mereka yang diam di bumi, dan kepada setiap bangsa, suku, bahasa, dan kaum, katanya dengan suara nyaring: Takutlah akan Allah dan muliakanlah Dia, karena telah tiba saat penghakiman-Nya; dan sembahlah Dia yang telah menjadikan langit dan bumi dan laut dan mata-mata air.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Lalu malaikat lain menyusul, katanya, “Babel sudah rubuh, sudah rubuh, kota besar itu, kerana dia telah membuat segala bangsa minum daripada anggur murka percabulannya.”

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Lalu malaikat yang ketiga mengikut mereka sambil berseru dengan suara nyaring, “Jikalau seorang menyembah binatang itu dan patungnya, serta menerima tandanya pada dahinya atau pada tangannya, ia pun akan minum dari anggur murka Allah, yang dicurahkan tanpa campuran ke dalam cawan kemurkaan-Nya; dan ia akan disiksa dengan api dan belerang di hadapan para malaikat kudus dan di hadapan Anak Domba. Dan asap siksaan mereka naik selama-lamanya; dan siang malam mereka tidak mendapat perhentian, yaitu mereka yang menyembah binatang itu dan patungnya, dan barangsiapa menerima tanda namanya.” Inilah ketekunan orang-orang kudus; inilah mereka yang menuruti perintah-perintah Allah dan iman kepada Yesus. Wahyu 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Dalam pasal lapan belas kitab Wahyu, berita yang sama itu mengumumkan kejatuhan Babel.

> And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice 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 18:1–5.

> A godimo ga dilo tšeo ka bona morongwa yo mongwe a theoga a etšwa legodimong, a na le maatla a magolo; gomme lefase la bonega ka letago la gagwe. Gomme a goeletša ka matla ka lentšu le legolo, a re: Babilona yo mogolo o wele, o wele, gomme o fetogile bodulo bja batemona, le lefelo la go swara moya o mongwe le o mongwe wo ditšhila, le segolegelo sa nonyana e nngwe le e nngwe ye sa hlwekago le ye hloilwego. Gobane ditšhaba ka moka di nwele beine ya bogale bja bootswa bja gagwe, gomme dikgoši tša lefase di dirile bootswa le yena, gomme bagwebi ba lefase ba humile ka baka la bontši bja menate ya gagwe. Gomme ka kwa lentšu le lengwe le etšwa legodimong, le re: Tšwang go yena, lena setšhaba sa ka, gore le se ke la ba batšea-karolo dibeng tša gagwe, le gore le se ke la amogela dikotlo tša gagwe. Gobane dibe tša gagwe di fihletše legodimong, gomme Modimo o gopotše bokgopo bja gagwe. Kutollo 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Gutan kralsi tîng zong leh, bung somriatna-ah vanramtîr a ropuina-in leilung a êngtir zâwlnei hnena entîr thil thleng ziahte chu, rorêlna khâr hun, khawngaihna hun tâwpna leh hrik hnunung pasarih thleng tûra hruaitu thil thleng ziahte a entîr a ni, tih kan sawi thei ang. Bung somriatna-a entîr zâwlnei tîng chu, bung somlihna-a vântirhkoh pathumten an entîr zâwlnei tîng nên “parallel” taka kal a ni.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Nyasaye omeyi obubaka bw’Obusuku 14 ekibanza kyabwo mu murongo gw’obunabii, kandi omurimo gwabwo tigw’okuhwaho okuhika ku kusingira okw’ebyafaayo by’ensi eno. Obubaka bw’omumalaika ow’okubanza n’owakabiri n’okuri amazima ahabw’ebiro bino, kandi nibuteekwa kugyendera hamwe n’obu obukurataho. Omumalaika owakashatu alangirira okulabura kwe n’eiraka rihango. ‘Hanyuma y’ebyo,’ nikwo Yohana yagize ati, ‘naabona omumalaika ondiija arikushuuma kuruga omu iguru, aine amaani mahango, kandi ensi yaaka ahabw’ekitiinisa kye.’ Omu kugira kumurikirwa oku, omushana gw’obubaka bwose bushaatu gwegaita hamwe.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Jekobgipa sa skanggittam baksa songgipa ki∙tapchi re∙angenggipa saksa salgi biapni gimikrangko nangrimaniko mesokgipa a∙gilsakna skanggipa kattarangko mesoka, jeon mingsa matnangni chinha aro ka∙sachakani bon∙anichi bon∙a. Jekobgipa sa chikkungbrinani odhaio, uni kattarangni bon∙ani ka∙sachakani bon∙anichi ong∙enggipa sa salgi saksani rasongchi a∙gilsak gimikko seng∙atako man∙a.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

ਪੰਦਰਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਪ੍ਰਤੀਕਾਤਮਕ ਰੂਪ ਵਿੱਚ ਤਿੰਨ ਦੂਤਾਂ ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਸੰਦੇਸ਼, ਅਤੇ ਅਠਾਰਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਉਤਰਣ ਵਾਲੇ ਦੂਤ ਦੁਆਰਾ ਵੀ ਦਰਸਾਇਆ ਗਿਆ ਸੰਦੇਸ਼, ਇੱਕੋ ਹੀ ਚੇਤਾਵਨੀ-ਸੰਦੇਸ਼ ਦੀਆਂ ਦੋ ਚਿਤ੍ਰਾਵਲੀਆਂ ਹਨ। ਬਾਈਬਲ ਵਿੱਚ ਕੁਝ ਵੀ ਫ਼ਜ਼ੂਲ ਨਹੀਂ, ਕੁਝ ਵੀ ਵਿਅਰਥ ਨਹੀਂ। ਇਹ ਤੱਥ ਕਿ ਬਿਲਕੁਲ ਉਹੀ ਸੰਦੇਸ਼ ਯੂਹੰਨਾ ਦੁਆਰਾ ਇਕ ਤੋਂ ਵੱਧ ਵਾਰ ਪਛਾਣਿਆ ਗਿਆ ਹੈ, ਉਸ ਸੰਦੇਸ਼ ਦੀ ਮਹੱਤਤਾ ਉੱਤੇ ਜ਼ੋਰ ਦਿੰਦਾ ਹੈ ਅਤੇ ਇਹ ਸਿਖਲਾਈ ਦੀ ਉਸ ਦਿਵਯ ਵਿਧੀ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਜੋ ਬਾਈਬਲਕ ਨਿਯਮ “ਦੁਹਰਾਉ ਅਤੇ ਵਿਸਥਾਰ ਕਰੋ” ਕਹੀ ਜਾਂਦੀ ਹੈ। ਭਵਿੱਖਬਾਣੀ ਦੇ ਇਤਿਹਾਸ ਦੀਆਂ ਦੋ ਰੇਖਾਵਾਂ ਨੂੰ ਇਕੱਠੇ ਲਿਆਉਣਾ ਉਹ ਸੱਚਾਈਆਂ ਪ੍ਰਗਟ ਕਰਦਾ ਹੈ ਜੋ ਕਿਸੇ ਇੱਕ ਰੇਖਾ ਵਿੱਚ, ਜਦੋਂ ਉਸ ਨੂੰ ਦੂਜੀ ਰੇਖਾ ਤੋਂ ਵੱਖ ਕਰਕੇ ਦੇਖਿਆ ਜਾਵੇ, ਪਛਾਣੀਆਂ ਨਾ ਜਾਂਦੀਆਂ। ਅੱਜ ਜੇ ਤੁਸੀਂ ਇੱਕੋ ਘਟਨਾ ਦੇ ਦੋ ਗਵਾਹਾਂ ਨੂੰ ਅਦਾਲਤ ਵਿੱਚ ਗਵਾਹੀ ਦੇਣ ਲਈ ਲਿਆਓ, ਤਾਂ ਸੰਭਵ ਹੈ ਕਿ ਉਹ ਆਪਣੀ ਰਾਜਨੀਤਿਕ ਜਾਂ ਸਮਾਜਿਕ ਵਿਚਾਰਧਾਰਾ ਦੇ ਆਧਾਰ ’ਤੇ ਇਕ-ਦੂਜੇ ਦੇ ਵਿਰੁੱਧ ਰਿਪੋਰਟਾਂ ਦੇਣ। ਬਾਈਬਲ ਦੇ ਗਵਾਹਾਂ ਦੇ ਮਾਮਲੇ ਵਿੱਚ ਇਹ ਨਹੀਂ ਹੁੰਦਾ; ਉਹ ਸਦਾ ਸਹਿਮਤ ਹੁੰਦੇ ਹਨ, ਅਤੇ ਜੇ ਤੁਹਾਨੂੰ ਅਜਿਹਾ ਪ੍ਰਤੀਤ ਹੋਵੇ ਕਿ ਉਹ ਸਹਿਮਤ ਨਹੀਂ, ਤਾਂ ਫਿਰ ਤੁਸੀਂ ਕਿਸੇ ਚੀਜ਼ ਨੂੰ ਗਲਤ ਤਰੀਕੇ ਨਾਲ ਦੇਖ ਰਹੇ ਹੋ।

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Nkong'a neni twetwotwila zili ndelesi imo ya nkentho yi buku ya Malaki yisonyolanga ta kuvika kwa Eliya mprofeti. Mbila zonse zitatu zifika mbele ya kuvaliwa kwa kipindi cha neema—pakuti mbila ya nkentho ilimo mu mizere yonse itatu ya unabii si kuti basi yaperekedwa mbere ya kuvaliwa kwa kipindi cha neema, kansi kuvaliwa kwa kipindi cha neema ndiko kweneko malo ya kutolela mawu, kapena nkhani yenyewe, ngati mungafune, ya iliyonse ya mbila za nkenthozo. Ndithudi, ngati pali mbila iliyonse ya nkentho yolengezedwa kapena kuyerekezedwa na mprofeti aliyense, ni nkentho yomweyo ya Chivumbulutso 14, 18, na unabii wa Eliya wa Malaki.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Tiga baris nubuatan ini dapat dengan mudah ditunjukkan berjalan selari antara satu dengan yang lain. Dengan itu dikatakan, terdapat dua sumber utama maklumat dalam nubuatan alkitabiah. Yang pertama ialah pengenalpastian urutan peristiwa yang berlangsung pada akhir dunia. Sumber maklumat yang satu lagi ialah gambaran tentang kegiatan para nabi yang berkaitan dengan mesej yang menggariskan peristiwa-peristiwa masa hadapan.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Kuna sheria mbili zinazostahili kuzingatiwa kuhusiana na mawazo haya. Ya kwanza ni kwamba manabii wote hunena juu ya mwisho wa ulimwengu, mahali ambapo muda wa rehema hufungwa.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Tiap-tiap nabi purba berbicara bukan terutama untuk zaman mereka sendiri, melainkan untuk zaman kita, sehingga nubuat mereka tetap berlaku bagi kita. ‘Semuanya ini telah menimpa mereka sebagai contoh: dan semuanya itu dituliskan untuk menjadi peringatan bagi kita, yang kepada kita zaman akhir telah tiba.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, melainkan untuk kita mereka melayani dalam hal-hal yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari sorga; hal-hal itu ingin diselidiki oleh malaikat-malaikat.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Baibuli erikusanyizza kandi neehanga hamwe obugaiga bwayo ahabw’omu bwire bw’enshonga z’amahe g’obusingye buno obw’aha muheru. Ebyabaye byona bikuru n’ebikorwa byona eby’amaani kandi eby’oburikwera eby’omu byafaayo by’Endagaano Enkuru byabayeho, kandi nibigarukwamu omu kanisa omu biro ebi eby’aha muheru.” Selected Messages, ekitabo 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Pesan-pesan nubuatan dalam Alkitab semuanya “berlaku bagi kita” “yang kepada kita kesudahan zaman telah tiba.” Kaidah itu, bersama dengan kaidah lain yang mengenali “perkara-perkara” yang telah “dibentuk” oleh Roh Kudus, “baik dalam penyampaian nubuatan itu maupun” juga “dalam peristiwa-peristiwa yang digambarkan,” menambah kekuatan pada pernyataan bahwa peristiwa-peristiwa nubuatan pada permulaan suatu nubuatan merupakan tipe dan berjalan sejajar dengan peristiwa-peristiwa nubuatan pada akhir setiap nubuatan tertentu.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Perlu ada penelitian yang jauh lebih mendalam terhadap firman Tuhan; khususnya Daniel dan Wahyu harus diberi perhatian seperti yang belum pernah ada sebelumnya dalam sejarah pekerjaan kita. Kita mungkin mempunyai lebih sedikit hal untuk dikatakan dalam beberapa bidang mengenai kuasa Romawi dan kepausan; tetapi kita harus menarik perhatian kepada apa yang telah dituliskan oleh para nabi dan rasul di bawah ilham Roh Kudus Allah. Roh Kudus telah membentuk perkara-perkara sedemikian rupa, baik dalam pemberian nubuatan maupun dalam peristiwa-peristiwa yang digambarkan, untuk mengajarkan bahwa agen manusia harus dibiarkan tetap tidak menonjol, tersembunyi dalam Kristus, dan bahwa Tuhan Allah semesta langit serta hukum-Nya harus ditinggikan. Bacalah kitab Daniel. Kemukakan kembali, butir demi butir, sejarah kerajaan-kerajaan yang di sana dilambangkan.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Le Moya o Mokgethwa o bopile dilo jalo, mo go neelaneng ga seporofeti le mo ditiragalong tse di tlhagisiwang.” Mo “go neelaneng ga seporofeti le mo ditiragalong tse di tlhagisiwang” “dilo” di “bopilwe jalo” ke “Moya o Mokgethwa” mo e leng gore tsotlhe “go neelana ga seporofeti” le “ditiragalo tse di tlhagisiwang,” di tshwanetse go lemogiwa jaaka di heditswe ke Modimo e bile di dirisiwa mo setshwantshong sa boporofeti sa bokhutlo jwa lefatshe.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Yohanes menerima nubuat itu daripada Gabriel dan diperintahkan supaya menuliskannya dalam sebuah kitab lalu mengirimkannya kepada jemaat-jemaat. Pada waktu itu dia sedang dianiaya oleh Rom; dia dibuang ke suatu tempat dengan cara yang sepadan dengan apa yang pada masa kini di dunia ini akan disebut sebagai tapak tahanan rahsia. Dalam sejarah itu, Yohanes terasing daripada manusia sama seperti mana-mana tahanan di Teluk Guantanamo.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yuhanna dem no wan se dis vishon ben de happen wen e ben de wɔship pan de sevin-de Sabat, we na di De blong de Lod.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Kerana Anak Manusia ialah Tuhan bahkan atas hari Sabat. Matius 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Ha a rapela ka Moya, a utloa lentsoe le leholo ka morao ho eena.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Ndzi Yohane, loyi na mina ndzi nga makwenu, ni nakulorhi eku xanisekeni, ni le ku fumeni ka Yesu Kriste, ni le ku lehiseleni mbilu, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala, ri ku: Hi mina Alfa na Omega, wo sungula ni wo hetelela; kutani, Leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka kereke ta nkombo leti nga eAsia; eEfesa, na le Smirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfiya, na le Lawodikiya. Nhlavutelo 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Johane, tikoloho ya gagwe le maemo a a tlhalosiwang di mo supa e le mongwe yo o bogisiwang ka ntlha ya go bo e le moobamedi wa Sabata ya letsatsi la bosupa, mme gape e le yo o bogisiwang ka ntlha ya gore ba dumela mo Bibeleng le mo dikwalong tsa ga Ellen White, e leng “bosupi jwa Jesu.” O utlwa lentswe le legolo kwa morago ga gagwe, le a retologelang go le bona, mme ka go dira jalo o emela Mo-Adventist wa Letsatsi la Bosupa kwa bokhutlong jwa lefatshe yo o utlwang lentswe kwa morago ga bone le re, “eno ke tsela, tsamayang mo go yone.”

All the lines of prophecy parallel each other at the end of the world.

Semua garis nubuatan saling sejajar pada akhir dunia.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Mu Chamatsananguriro mabhuku ose eBhaibheri anosangana uye anogumira.” Acts of the Apostles, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Nabi mana pun yang mendengar suatu suara di belakang mereka, sejalan dengan Yohanes dalam gambaran umat Allah pada akhir dunia. Yohanes mendengar suatu suara di belakangnya yang memberinya petunjuk. Yesaya juga mendengar suatu suara petunjuk.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Ka leh kata, U Trai un dang ap lynti, ba un leh isynei ïa phi; bad namar kata yn kyntiew ïa u, ba un leh jingïasynei ïa phi: naba U Trai u long U Blei jong ka jingbishar hok: suk kiba la kyrkhu long baroh kiba ap ïa u.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Kerana umat itu akan diam di Sion, di Yerusalem; engkau tidak akan menangis lagi; Ia akan sangat bermurah hati kepadamu pada suara seruanmu; apabila Ia mendengarnya, Ia akan menjawab engkau. Dan sekalipun Tuhan memberikan kepadamu roti kesesakan dan air penderitaan, namun guru-gurumu tidak akan disembunyikan lagi ke dalam suatu sudut, melainkan matamu akan melihat guru-gurumu; dan telingamu akan mendengar suatu firman dari belakangmu, yang berkata, Inilah jalannya, berjalanlah di dalamnya, apabila kamu menyimpang ke kanan dan apabila kamu menyimpang ke kiri. Yesaya 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Puso eleyo salela emva kukaThixo ziva ilizwi emva kwazo elichaza indlela emayihanjwe. Emva koko kufuneka zigqibe enoba ziya kuliphulaphula okanye aziyi kuliphulaphula. Abantu abamelwe nguYohane noIsaya ngabantu abasekupheleni kwehlabathi abalindela iNkosi ngoxa ilibazisa, yaye uIsaya usazisa ukuba ilibazisa kuba inguThixo womgwebo. Ukususela ekuqaleni kwembali yamaMillerite ngo-1798 kude kube kukuvalwa kwexesha lovavanyo lwe-Adventism ngexesha lomthetho weCawa, uThixo uphumeza umgwebo engcweleni yasezulwini. Isithembiso sesokuba abo balindela iNkosi ngexesha lomgwebo baya kusikelelwa.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Banthu ba Xikwembu lava katekisiwaka hikwalaho ka ku rindza, va yimeleriwa hi tintsongo leti rindzelaka Muteki eka xifananiso xa tintsongo ta khume. Hinkwato ta khume ti khomiwe hi vurhongo, kutani exikarhi ka vusiku ku fika xiphiqo lexi hambanisaka tintsongo leti a ti etlele hi mintlawa yimbirhi. Ntlawa wun’wana a wu twile rito endzhaku ka wona kutani wu hundzuluka ku vona rito leri a ri wu letela hi ndlela leyi wu faneleke ku famba ha yona, kasi ntlawa lowun’wana wu ale ku hundzuluka ni ku twa rito rero—hambileswi rungula leri fambaka eka buku hinkwayo ya Nhlavutelo ri nge, “Loyi a nga ni ndleve, a a twe leswi Moya wu swi vulaka eka mavandla.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Sesebediswa sa dikgarebane tse lesome sa ga Mathaio 25 le sone se bontsha maitemogelo a batho ba Adventist.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

John mewakili umat Advent yang berpaling kepada masa lalu untuk memahami masa depan. Apabila mereka “mendengar suatu firman dari belakang” mereka sebagaimana yang dialami oleh John, firman itu juga merangkumi petunjuk yang diberikan dalam kesaksian Yesaya tentang peristiwa yang sama ini. Petunjuk Yesaya ialah, “inilah jalannya, berjalanlah kamu di dalamnya, apabila kamu berpaling ke kanan, dan apabila kamu berpaling ke kiri.” Gadis-gadis yang bijaksana dalam Daniel dua belas memahami pertambahan pengetahuan pada akhir dunia, kerana mereka telah “berlari ke sana ke mari” dalam firman untuk memahami pengetahuan yang memberikan hidup yang telah dimeteraikan terbuka.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Tetapi engkau, hai Daniel, sembunyikanlah segala firman itu dan meteraikanlah kitab itu sampai kepada waktu kesudahan; banyak orang akan ke sana ke mari, dan pengetahuan akan bertambah. Daniel 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Baporofeta bao re ba akanyetsang ba emela Badventista ba Letsatsi la Bosupa mo historing eo katlholo e gorogelang kwa bokhutlong mme nako ya tetla e a tswalwa. Bao ba emelwang jaaka makgarebane a a botlhale ba utlwa lentswe kwa morago ga bone le re, “eno ke tsela, tsamayang mo go yone,” mme O solofetsa go ba kaela mo tseleng fa ba retologela kwa molemeng kgotsa kwa moja. “Go taboga go ya koo le koo,” jaaka makgarebane a a botlhale a dira fa buka e senolwa, ke sesupo sa go ithuta Baebele. Tlholego e re ruta gore gore o taboge, o tshwanetse pele go ithuta go tsamaya, mme bosupi jwa ga Isaia bo re fa o reetsa lentswe le le kwa morago ga gago, O tla go kaela mo thutong ya Lefoko la Gagwe, le fa o retologela kwa Testamenteng e Kgologolo (molema) kgotsa kwa Testamenteng e Ntšha (moja). Bula Baebele, mme O tla go kaela ka lentswe la Gagwe. Mme mo go Badventista ba Letsatsi la Bosupa kwa bokhutlong jwa lefatshe gape go raya gore O tla go kaela fa o bula Baebele (molema) le fa o bula Mowa wa Boporofeti (moja).

The way to walk is even more specific when Jeremiah’s testimony is added.

Jalan untuk dilalui menjadi lebih khusus lagi apabila kesaksian Yeremia ditambahkan.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Olea Bwana, Simameni katika njia, mkaone, mkaulizie mapito ya kale, ilipo njia njema, mkaenende ndani yake; nanyi mtapata raha kwa roho zenu. Lakini wakasema, Hatuwezi kwenda ndani yake. Tena niliweka walinzi juu yenu, nikisema, Sikilizeni sauti ya tarumbeta. Lakini wakasema, Hatusikilizi.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Nsɛm yi nti muntie, mo amanaman, na munhu, O bagua, nea ɛwɔ wɔn mu. Tie, O asase: hwɛ, mede bɔne bɛba saa ɔman yi so, wɔn adwene mu aba no, efisɛ wɔantie me nsɛm, na me mmara nso, na wɔapo no. Yeremia 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Ada dua golongan penyembah dalam petikan itu. Satu golongan mempertimbangkan semua “jalan” lalu memilih “jalan-jalan lama” untuk dilalui. Mereka mampu memilih “jalan yang baik” daripada semua “jalan” lain yang mungkin ada, kerana merekalah orang yang mendengar suara di belakang mereka, dan suara itu memberitahu mereka, “inilah jalannya, berjalanlah di dalamnya.” Yohanes melambangkan mereka yang mendengar suara dari belakang, iaitu suara dari “jalan-jalan lama.”

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Beginilah firman Tuhan, Berdirilah di jalan-jalan dan lihatlah, dan tanyakanlah tentang jalan-jalan yang dahulu, di manakah jalan yang baik itu, lalu berjalanlah di dalamnya.’ Yeremia 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Hlaselo o mongwe a se ka a batla go gagola metheo ya tumelo ya rona—metheo e e neng ya bewa kwa tshimologong ya tiro ya rona ka thuto e e rapelang ya Lefoko le ka tshenolo. Mo godimo ga metheo eno re ntse re aga mo dingwageng tse di masome a matlhano tse di fetileng. Batho ba ka akanya gore ba bone tsela e ntšha le gore ba ka baya motheo o o nonofileng go feta o o setseng o beilwe. Mme seno ke tsietso e kgolo. Ga go na motho ope yo o ka bayang motheo o mongwe fa e se o o setseng o beilwe.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ndzi nwi nau sungule ku aka ripfumelo lerintshwa, ku simeka milawu lemitshwa. Kambe ku aka ka vona ku yime nkarhi wo tanihi kwihi? Hi ku hatlisa ku wa, hikuva a ku nga akiwi ehenhla ka Ribye.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Bukankah murid-murid yang pertama harus berhadapan dengan kata-kata manusia? Bukankah mereka harus mendengarkan teori-teori palsu, lalu, sesudah melakukan semuanya, tetap berdiri teguh sambil berkata: ‘Karena tidak ada seorang pun yang dapat meletakkan dasar lain daripada Dasar yang telah diletakkan itu’? 1 Korintus 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Jadi kita harus berpegang teguh pada permulaan keyakinan kita sampai kepada kesudahannya. Perkataan-perkataan yang penuh kuasa telah dikirim oleh Allah dan oleh Kristus kepada umat ini, membawa mereka keluar dari dunia, tahap demi tahap, ke dalam terang yang jelas dari kebenaran masa kini. Dengan bibir yang telah disentuh oleh api yang kudus, hamba-hamba Allah telah memberitakan pekabaran itu. Ucapan ilahi telah membubuhkan meterainya atas keaslian kebenaran yang telah diberitakan itu.” Testimonies, jilid 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Tetapi ada satu lagi golongan dalam garis Yeremia, dan “jemaat” itu, sebagaimana dia mengenal pasti mereka, telah membina sebuah rumah yang melambangkan suatu iman baharu, dan rumah itu roboh kerana tidak dibina di atas batu karang. Rumah itu ialah gereja Seventh-day Adventist, atau sebagaimana Yohanes mengenal pasti gereja yang sama itu—sinagoge Iblis.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Bokgana go utlwa ke go gana “mafoko” a gagwe le “molao” wa gagwe. Ka ntlha ya botlhanogi jwa bone kgatlhanong le go boa le go tsamaya mo ditseleng tsa bogologolo, gape le ka ntlha ya go gana ga bone go utlwa molaetsa wa phalafala wa molebedi, Modimo o tlile go lerela batho masetlapelo, ba Jeremia a ba tlhalosang e le “phuthego e e bosula.” Tsela e Modimo a dirisanang ka yone le kereke ya Laodisea ya Seventh-day Adventist ke serutwa sa boporofeti jwa Baebele. Moporofeti Hosea o oketsa mo ditshupong tsa “phuthego e e bosula” fa a bua ka lebaka la go ganwa ga bone.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umat-Ku binasa karena kekurangan pengetahuan; karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Allahmu, Aku juga akan melupakan anak-anakmu. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Mereka ditolak karena kekurangan pengetahuan, yang melambangkan suatu pekabaran yang dimeteraikan terbuka pada waktu kesudahan. Di sini Allah mengakhiri hubungan perjanjian-Nya dengan umat-Nya dalam bagian ini, sebab Ia secara langsung menyebut mereka, “Umat-Ku!” Karena mereka telah menolak Kristus, dan telah melupakan hukum-Nya, mereka tidak akan menjadi imam bagi Allah. Ketika umat Allah masuk ke dalam perjanjian dengan Allah, Ia menjadikan mereka imam dan raja. Ketika Allah mengikat perjanjian dengan Israel purba, Ia menyatakan melalui Musa:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Oleh itu, sekarang, jika kamu sungguh-sungguh mendengarkan suara-Ku dan berpegang pada perjanjian-Ku, maka kamu akan menjadi harta kesayangan-Ku yang istimewa melebihi segala bangsa; kerana seluruh bumi adalah milik-Ku. Dan kamu akan menjadi bagi-Ku suatu kerajaan imam dan suatu bangsa yang kudus. Itulah firman yang harus engkau sampaikan kepada bani Israel. Keluaran 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Ketika Allah mengadakan perjanjian dengan gereja Kristen, Ia berfirman melalui Petrus:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Tetapi kamu ialah bangsa yang terpilih, imamat yang rajani, umat yang kudus, bangsa milik Allah sendiri; supaya kamu memberitakan segala keagungan Dia yang telah memanggil kamu keluar dari kegelapan kepada terang-Nya yang ajaib: yang dahulu bukan suatu umat, tetapi sekarang menjadi umat Allah: yang dahulu tidak beroleh belas kasihan, tetapi sekarang telah beroleh belas kasihan. 1 Petrus 2:9, 10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Pita dalam ayat-ayat ini menyinggung peralihan daripada Israel purba sebagai umat perjanjian pilihan Tuhan kepada gereja Kristian, apabila beliau menyatakan bahawa “pada masa dahulu bukan suatu umat, tetapi sekarang adalah umat Tuhan.” Apabila orang Yahudi menceraikan diri mereka daripada Tuhan, Tuhan mengikat perjanjian dengan gereja Kristian. Kedua-duanya dianggap sebagai bangsa imam selagi mereka terikat kepada Tuhan.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Ho ganiwa tanihi muprista swi kombisa leswaku khale a wu ri vanhu va ntwanano. Vaadventista va siku ra vunkombo va nghenele ntwanano na Hosi eku sunguleni ka matimu ya Vaadventista. Kereke leyi nga le mananga yi humile eka ku Cinca ka Vupfumeri, kambe yi arile rungula ra vaMillerite, kutani hikwalaho ka sweswo yi tihambanisile na Xikwembu hi nkarhi wa matimu ya marungula ya ntsumi yo sungula ni ya vumbirhi. Ku hambana ko hetelela ku ve ku fika ka ntsumi ya vumbirhi, kutani ku huviwa leswaku a va ha ri nhwanyana wa Kriste, kambe va hundzuke nhwanyana wa Babilona. Hi ku hatlisa endzhaku ka sweswo, hi nkarhi wa Nkosi ya Vusiku-bykati, Xikwembu xi vitanile mutekiwa wa xona lontshwa eka vukati bya ntwanano.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

ਜੋ ਦੋ ਤਖਤੀਆਂ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਲਈ ਵਾਅਦੇ ਦੀ ਨਿਸ਼ਾਨੀ ਸਨ, ਉਹ ਦਸ ਹੁਕਮਾਂ ਦੀਆਂ ਦੋ ਤਖਤੀਆਂ ਸਨ, ਅਤੇ ਆਤਮਿਕ ਆਧੁਨਿਕ ਇਸਰਾਏਲ ਲਈ ਦੋ ਤਖਤੀਆਂ ਹਬੱਕੂਕ ਦੀਆਂ ਉਹ ਦੋ ਤਖਤੀਆਂ ਹਨ ਜਿਵੇਂ ਕਿ 1843 ਅਤੇ 1850 ਦੇ ਚਾਰਟਾਂ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ। ਵਾਅਦੇ ਦੀ ਉਹ ਕੌਮ ਜਿਸ ਨੂੰ ਪ੍ਰੇਰਿਤ ਲਿਖਤ ਨੇ ਵਾਰੰਵਾਰ ਲਾਓਦੀਕੀਆ ਵਜੋਂ ਪਹਿਚਾਣਿਆ ਹੈ, ਪੁਰਾਤਨ ਰਾਹਾਂ ਨੂੰ ਰੱਦ ਕਰ ਬੈਠੀ, ਆਪਣੇ ਪਿੱਛੋਂ ਆਉਂਦੀ ਆਵਾਜ਼ ਨੂੰ ਸੁਣਨ ਤੋਂ ਇਨਕਾਰ ਕੀਤਾ, ਅਤੇ ਇਸ ਲਈ ਉਹ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਦੇ ਅੰਤਕਾਲੀਨ ਇਤਿਹਾਸ ਨੂੰ ਦੁਹਰਾਉਂਦੀ ਹੈ ਜਦੋਂ ਉਹ ਪ੍ਰਭੂ ਦੇ ਮੂੰਹੋਂ ਉਗਲੀ ਜਾਂਦੀ ਹੈ। ਇਹ ਉਹਨਾਂ ਨਾਲ ਕਿਉਂ ਹੁੰਦਾ ਹੈ ਜਿਨ੍ਹਾਂ ਨੂੰ ਉਹ “ਮੇਰੇ ਲੋਕ” ਆਖਦਾ ਹੈ?

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Таван онгон бүсгүйн тухай сургаалт зүйрлэл нь Адвентизмийн туршлагыг дүрслэн үзүүлдэг бөгөөд хоёр удаа биелдэг: нэг нь Адвентизмийн эхэнд, нөгөө нь Адвентизмийн төгсгөлд. Систер Уайт энэ сургаалт зүйрлэл нь үсэгчлэн биелсэн бөгөөд цаашид ч биелэх болно гэж заадаг; мөн энэ сургаалт зүйрлэлийг гурав дахь тэнгэрэлчийн мэдээний адил үргэлж өнөөгийн үнэн хэмээн ойлгох ёстой гэж заадаг.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “ང་ལ་ཡང་ཡང་ནས་བུ་མོ་དགུང་ལོ་བཅུའི་དཔེ་གཏམ་དེར་སྟོན་པ་བྱེད་ཀྱི་ཡོད། དེའི་ནང་ལྔ་ནི་མཁས་པ་ཡིན་ལ། ལྔ་ནི་རྨོངས་པ་ཡིན། དཔེ་གཏམ་འདི་ནི་ཚིག་རེ་རེ་བཞིན་དུ་སྔར་ཡང་འགྲུབ་ཟིན་པ་དང་། མ་འོངས་པར་ཡང་འགྲུབ་པར་འགྱུར། གང་ཡིན་ཞེ་ན། འདི་ལ་དུས་འདིའི་དོན་ལ་ཁྱད་པར་གྱི་ཉེར་སྤྱོད་ཡོད་པས་དང་། ཕོ་ཉ་གསུམ་པའི་འཕྲིན་ལས་དང་འདྲ་བར། འདི་ཡང་འགྲུབ་ཟིན་པ་དང་། དུས་ཀྱི་མཐའ་མ་མ་སླེབས་བར་དུ་མུ་མཐུད་དུ་ད་ལྟའི་བདེན་པ་ཡིན་པར་གནས་ཀྱི་རེད།” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Aventisme Millerit menepati masa penantian dalam perumpamaan itu antara ramalan mereka yang gagal bagi tahun 1843 dan ramalan yang tepat bagi 22 Oktober 1844. Perincian nubuatan tentang sejarah ini banyak dan penting, namun saya hanya ingin menyatakan bahawa perumpamaan tentang sepuluh dara itu berkaitan secara langsung dengan malaikat yang ketiga, sebagaimana yang baru sahaja dinyatakan oleh Sister White.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

ចាប់ពីឆ្នាំ 1798 រហូតដល់ថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 សាររបស់ទេវតាទីមួយបានប្រកាសអំពីការបើកនៃការជំនុំជម្រះ។ មុនពេលការជំនុំជម្រះចាប់ផ្តើមបន្តិច ការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រនៃពាក្យប្រៀបប្រដូចអំពីព្រហ្មចារីដប់នាក់ត្រូវបានបំពេញ។ ដូច្នេះ នៅពេលដែលទេវតាទីបីប្រកាសអំពីការបិទបញ្ចប់នៃការជំនុំជម្រះ ការប្រកាសអំពីការស្រែកនៅពាក់កណ្ដាលអធ្រាត្រនឹងត្រូវបានធ្វើឡើងម្តងទៀត។

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Ho lemoga hore dikereke tša Boprotetšente di be di ganne molaetša wa Modimo, ka go realo tša fetoga barwedi ba Babilona, e bile go tla ga molaetša wa morongwa wa bobedi le mathomo a nako ya go diega seswantšhong seo se bego se “phethagatšwa go ya ka tlhaka ka tlhaka.” Morena ga se a boa ka 1843; o ile a diega gore a leke le go šegofatša barwedi. Kgoeletšo ya morongwa wa bobedi yeo e bego e šupa dikereke tša Boprotetšente bjalo ka barwedi ba Babilona e be e le pitšo go bao ba sa dutšego ba le ka dikerekeng tšeo tše di welego gore ba tšwe go tšona, ba eme le ba Millerite le kwešišo ya bona ya diporofeto. Kopanong ya mešaša ya Exeter, Samuel Snow o ile a tšweletša bohlatse bjo bo bego bo nyakega go netefatša go tla ga Morena ka la 22 Oktober 1844, gomme molaetša wa Sello sa Gare ga Bošego wa aparela naga ka moka bjalo ka lephoto la meetse. Ke moka morongwa wa boraro a tla ka go Nyamišega mo gogolo ga la 22 Oktober 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Хьалу бихкиза а хилар тарихана мухтасар гайтам бу, со цуьнан чу дукха а пункташ орца яьхна, вайна хIинца хьоьжуш долуьштана сов маьхьа хеташ хиллачу цхьаънечо пункташ маьрша айсахьа.

We will continue these thoughts in the next article.

A si ka kɔntinnyé sa bann pansé-la dan lartik prosin.

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