The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
1888ko uss a Jones au Waggoner makisabuley eylungin, uss e ngasngas a uss fakkun me nunnung me faith in verity. E apostate Protestantism e ngangan ya e uss fakkun a Christ ginis me ngeni ngeni me cross e tabin e tau me ngeni ngeni ngeni, nge e ngeni me rrach e Christ e mochen ngeni me ngeni ngeni ngeni. E ngangan a mwaken e uss a mochen ngeni me ngeni ngeni me Second Coming, me ngeni ngeni a tau a ngeni ngeni e ngarad me “magically transformed.” E apostate Protestantism me, e 1957 me ikel official, e Laodicean Adventism, e ngangan ya e Christ e kewe our Substitute ngam, nge mo Example ngam. E ier elik me 1888, e Sister White e makititiw elik e folloying.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
“‘Ndzi ta mi nyika mbilu leyintshwa, ndzi tlhela ndzi veka moya lowuntshwa endzeni ka n’wina.’ Ndza kholwa hi mbilu ya mina hinkwayo leswaku Moya wa Xikwembu wa susiwa emisaveni, naswona lava veke ni ku vonakala lokukulu ni minkarhi ya mikateko, kambe va nga ma tirhisanga hilaha a va faneleke hakona, hi vona vo sungula ku siyiwa. Va hlongorise Moya wa Xikwembu hi ku wu vavisisa. Migingiriko ya sweswi ya Sathana eku tirheni ka yena ehenhla ka timbilu, ni le ka tikereke ni matiko, yi fanele ku chavisa mudyondzi un’wana ni un’wana wa vuprofeta. Makumu ma kusuhi. A tikereke ta hina ti pfuke. A matimba lama hundzuluxaka ya Xikwembu ma voniwa embilwini ya swirho swa munhu hi un’we-un’we, kutani hi kona hi nga ta vona ku susumetiwa lokukulu ka Moya wa Xikwembu. Ku rivaleriwa ka xidyoho ntsena a hi swona ntsena leswi humaka eku feni ka Yesu. U endle gandzelo leri nga pimiwiki, ku nga ri ntsena leswaku xidyoho xi susiwa, kambe leswaku vumunhu byi tlhela byi vuyisiwa, byi tlhela byi sasekisiwa, byi tlhela byi akiwa ku suka emarubiswini ya byona, naswona byi endliwa lebyi fanelekaka emahlweni ka vukona bya Xikwembu….”
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
“Kristo ni ile ngazi ambayo Yakobo aliiona, ambayo msingi wake ulisimama juu ya nchi, na ngazi yake ya juu kabisa ikafika mbingu za juu kabisa. Hili linaonyesha njia iliyowekwa ya wokovu. Imepasa tupande daraja baada ya daraja la ngazi hii. Ikiwa yeyote wetu hatimaye ataokolewa, itakuwa kwa kushikamana na Yesu kama mtu ashikamanavyo na madaraja ya ngazi. Kristo amefanywa kwa mwamini kuwa hekima na haki, utakaso, na ukombozi…. ”
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
“Kunozamo kuŵa na kugwa kwakofya chomene kwa awo ŵakughanaghana kuti ŵimilira mwamphamvu chifukwa chakuti ŵali na unenesko; kweni ŵali nawo chara umo uliri mwa Yesu. Kusamala pachoko waka kwa kanyengo kamoza kungaponya mzimu mu uparanyi uwo ungawombolekaso chara. Chiheni chimoza chikurongozgera ku chachiŵiri, ndipo chachiŵiri chikunozga nthowa ya chachitatu, ndipo ntheura kulutilira. Ise tikwenera, nga mbathenga ŵakugomezgeka ŵa Chiuta, kumulomba Iyo nyengo zose kuti tisungikenge na nkhongono zake. Para tapatuka inchi yimoza pera kufuma ku ntchito, tili pa ngozi yakulondezga nthowa ya kwananga iyo yikumalira mu perdition. Pali chigomezgo kwa waliyose wa ise, kweni mu nthowa yimoza pera—mwakujikhomera kwa Khristu, na kuyezgayezga nkhongono zose kuti tifiske kufikapo pa urunji wa chikhalidwe chake.”
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
“Din dị-agha ọma a nke na-eme ka mmehie bụrụ ihe a na-eleghara anya, nke na-anọgidekwa mgbe niile na-ekwusi ike n’ịhụnanya Chineke nwere n’ebe onye mmehie nọ, na-agba onye mmehie ume ikwere na Chineke ga-azọpụta ya ka ọ na-anọgide n’ime mmehie, ebe ọ maara na ọ bụ mmehie. Nke a bụ ụzọ ọtụtụ ndị na-ekwu na ha kwere eziokwu nke ugbu a si eme. E kewapụrụ eziokwu ahụ na ndụ ha, nke a bụkwa ihe kpatara na o nweghịzi ike ịma mmadụ ikpe n’ime obi ya ma tọghata mkpụrụ obi. A ghaghị ịdị na-adọkachasị akwara, mmụọ, na mọzụlụ ọ bụla aka ná ntị iji hapụ ụwa, omenala ya, omume ya, na ejiji ya….”
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“Jós vẽgák sin, kà jós nyiwál àkofe féit, òhún iyówó blesín dze Hevẹn là yóò jẹ́ ti yín.” *Selected Messages*, ìwé 3, 155.
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
የክህደት ፕሮቴስታንቲዝም የሐሰተኛው “መልካም-መልካም ሃይማኖት” በ1957 በአድቬንቲዝም አራተኛ ትውልድ መጀመሪያ ላይ እንደ መደበኛ ትምህርት ተመሠረተ። እርሱም ስለ ጽድቅ መቈጠር እንዲህ ያለ ትርጓሜ አቀረበ፤ ይህም “ኃጢአተኛው በኃጢአት ሲኖር እያለ እግዚአብሔር እንደሚያድነው እንዲያምን ያበረታታዋል።” መስቀሉም እንዲህ ያስተምራል፤ “የኃጢአት ይቅርታ የኢየሱስ ሞት ብቸኛ ውጤት አይደለም፤” ምክንያቱም “እርሱ ያልተገደበውን መሥዋዕት ያቀረበው ኃጢአት እንዲወገድ ብቻ ሳይሆን፣ የሰው ተፈጥሮ እንዲመለስ፣ እንደገና እንዲዋበብ፣ ከፍርስራሹ እንደገና እንዲገነባ፣ እና ለእግዚአብሔር ፊት መቆም የሚገባው እንዲሆን ነው።”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
يەكىتییە ساڵی 1957 دا پیشان دەدات کە تۆوی یەکیەتیدانەوەیەکەی لە ساڵی 1863 دا چاندرا، و دواتر لە 1888 دا سەوز بوو، و پاشان بە پەیامی ساختەی ئەو کتێبەی لە 1919 بڵاوکرایەوە (The Doctrine of Christ) ئاودرا، لە کۆتاییدا بەرهەمی ئەو راگەیاندنە ئاشکرایەی هێنا کە “باوەڕی ڕاستودروستان” یەکەی بە دوو خشتەکەی حەبقوق نیشاندرابوو، ئێستا لابراوە و جێگای گرتووە بەو پێناسە گەندەڵەی “ڕاستودروستکردن بە باوەڕ” کە لە پرۆتستانتیزمی ئیردادکراودا هەیە. ئەو پێغەمبەری نافەرمان لە یەهودا، گەڕایەوە بۆ کۆڕی گاڵتەجاڕان و لەگەڵ ئەو پێغەمبەرە درۆزنەی بێتئیل خواردی.
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
ئەو پەیامەی بۆ کڵێسای لاودیکیە کە یەکەم جار لە ساڵی 1856دا بۆ جوڵەکەی میلەرییەکان پێشکەش کرا، و پاشان دیسان لە ساڵی 1888دا بۆ کڵێسای لاودیکیە، هەنگاو بە هەنگاو ڕەت کرایەوە. ئەو پەیامەی جۆنز و واگنەر، کە بە پێی خوشک وایت هەردووکیان هەم پەیامی بۆ لاودیکیە بوو، و هەم پەیامی ڕاستگۆییکردن بە باوەڕ، ڕەت کرایەوە، لە ژێر ئەو بانگەوازەدا کە یاخیبووانی ئەوەی ڕەتیان دەکردەوە، لە ڕاستیدا بەرگری لە نیشانە کۆنەکان دەکەن! ئەو نیشانانەی بەرگرییان لێ دەکرد، بناغەیەک بوو لە دروستکردنی مرۆییی خۆیان، کە لەسەر لم دروست کراوە.
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
دەنگی «ڕاستودروستکردن بە باوەڕ» کە لە ساڵی 1888 دا لەلایەن Jones و Waggonerەوە پێشکەش کرا، ئەو ڕاستییەی ئینجیلی ڕاستەقینەی تێدا بوو، کە دەناسێنێت ئەوانەی ڕاستودروست دەکرێن، هەروەها پیرۆز دەکرێن. ئەوەی جەختی لەسەر دەکراوە ئەوە بوو کە ڕاستودروستکردن واتای ئەوەیە کە مرۆڤ «بەڕاستی» پیرۆز بکرێت، نەک تەنها بە شێوەی یاسایی «ڕاگەیەنراو» بێت وەک پیرۆز. دەنگی Jones و Waggoner، کە Sister White دیاری کردبوو ئەو بۆ چەندین ساڵ پێش یاخیبوونی 1888 پێشکەشی دەکرد، دەناسێنێت کە کاتێک ڕاستودروستکردن وەک حیسابکردن دادەنرێت، پیرۆزکردن لە هەمان کاتدا وەک بەخشین درادەبەخشێت.
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
Ev nekaribe bi awayekî din, çimkî hem rastdar kirin û hem jî pîroz kirin bi amadebûna Ruhê Pîroz di bawermend de tên pêk anîn. Rastdar kirin û pîroz kirin tenê du peyvin in ku du hêmanên yek karê ku bi amadebûna Ruhê Pîroz di hundirê bawermend de tê pêk anîn, rave dikin.
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
Ubutumwa ubwabwo bwa Mose ni bwo abigometse ba Kora banze; bwongeye kwangwa mu wa 1856, hanyuma bwongera kwangwa mu wa 1888, kandi nyuma bushyirwa ku mugaragaro nk’inyigisho y’agakiza ya Adivantizimu y’i Lawodikiya mu wa 1957. Uwo mugaragaro wo kwigomeka udacogora wananiye Imana, kuko abantu bavuze bati: “Umuntu wese ukora ibibi ni mwiza mu maso y’Uwiteka, kandi ni we yishimira; cyangwa bati, Imana yo guca imanza iri he?”
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
Bọ kwuru sị, “ndị na-emehie ka a na-agụ n’efu site n’ọbara Kraịst, ma Chineke na-enwekwa mmasị n’ime ha, ọbụna n’agbanyeghị na ha na-anọgide na mmehie.” Nke a bụ aghụghọ ime mmụọ nke ozi e nyere Laodisia na-anọchi anya ya (ndị a kpebiri ikpe), n’ihi na n’agbanyeghị na Kraịst na-akọwa ndị Laodisia dịka “ndị ebere na-akpata, na ndị nhụsianya, na ndị ogbenye, na ndị ìsì, na ndị gba ọtọ,” ha kweere na ha bụ “ndị ọgaranya, ma bawanye n’akụ, ma enweghị ihe ọbụla ha chọrọ.” Ma n’ọnọdụ ahụ, n’eziokwu, ha nọ n’ọnụ ime ka a kpọpụta ha n’ọnụ Onyenwe anyị.
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
ئەوانەی دڵسۆزی مێژووی میللەری بوون کە لە تاقیکردنەوەی یەکەمین دڵشکاندنەوەی ساڵی 1844دا بەردەوام مانەوە، وەک لەلایەن ئیرمیا لە بەشی پازدە، ئایەتی پازدە تا بیست و یەکدا نیشان دراون، وەک بنیاتنەرە دڵسۆزەکانی پەرستگا، کە پێیان بەڵێن درابوو ئەگەر بۆ “کۆڕی گاڵتەجاڕان” نەگەڕێنەوە، ئەوا دەبنە “دەم”ی خودا، بۆ “کۆڕی گاڵتەجاڕان” گەڕانەوە (کە لە نبیی درۆزنەوەی بێتئیلدا نیشان دراوە)، و گواستنەوەیان بۆ لاودیکییەکان بوو، لەسەر سنووری ئەوەی لە “دەم”ی خودا فڕێبدرێنە دەرەوە، و ئەوان ئەوە نازانن.
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
Imimerere ya Adventisme y’i Laodikiya ku wa 11 Nzeri 2001, yari yaragereranyijwe n’imimerere y’Abaporotesitanti ku wa 11 Kanama 1840. Izo nkuru zombi z’amateka zari zaragereranyijwe n’Abayuda babazaga impaka, igihe Mwuka Wera yamanukaga ku mubatizo wa Kristo. Muri buri imwe muri ayo mateka atatu, abantu bahoze baratoranyijwe baragiye, kandi n’ubu baracyari mu nzira yo gusimburwa. Intumwa y’Isezerano mu gihe cya Yohana Umubatiza, yagombaga kwinjira mu isezerano n’abo Petero yagaragaje ko ari “igisekuru cyatoranyijwe.”
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.
Ibīna mwe muri urubyaro rwatoranyijwe, ubusaseridoti bwa cyami, ishyanga ryera, ubwoko bwihariwe; kugira ngo mutangaze ishimwe ry’Uwabahamagawe abakura mu mwijima akabageza mu mucyo we w’igitangaza: mwe kera mutari ubwoko, ariko none muri ubwoko bw’Imana; mwe mutari mwarabonye imbabazi, ariko none mwabonye imbabazi. 1 Petero 2:9, 10.
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
Peter naasisi abantu abapya abatoranyirijweho bo mu gihe cye, ari bo rero Itorero rya Gikristo. Bari baratoranyijwe nk’“urungano rwatoranyijwe,” mu gihe Kristo na Yohana Umubatizi bombi baranga abantu bahoze baratoranyijwe nk’urungano rw’impiri.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
Ewe kizazi cha nyoka wenye sumu, mnawezaje kusema mema, hali ninyi ni waovu? Kwa maana kinywa hunena yatokayo katika wingi wa moyo. Mathayo 12:34.
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
Omuzukulwane obudluliweyo buyi “nzululwane zenyoka,” okuyisifaniso sikaSathane—isinambuzane esirhubuluzayo sesiprofetho seBhayibheli. Omuzukulwane obudluliweyo base begcwalise indebe yesikhathi sabo sokuhlolwa, njalo ngezizukulwane ezine base bezinze esimweni senhlamvu yenyoka. Base bethuthukise ibunzi lesifebe. Yikho lokhu amadoda amadala angamatshumi amabili lanhlanu kuHezekheli isahluko sesificaminwembili, ezimisele ukukhothamela ilanga. Base bembe sebakhe isimilo sobupapa.
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya wanadamu dhidi ya kuipokea chapa ya mnyama au ya sanamu yake katika vipaji vya nyuso zao au katika mikono yao. Kuipokea chapa hii kunamaanisha kufikia uamuzi uleule ambao mnyama amefanya, na kuyatetea mawazo yaleyale, katika upinzani wa moja kwa moja dhidi ya Neno la Mungu.” Review and Herald, July 13, 1897.
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
Mũhũrĩro wa nyamũ, nĩ mũhũrĩro wa mũndũ wa mehia, we nĩ pope wa Roma na mũrĩithi wa thĩ wa Satani. Gũkinya ngoro imwe na nyamũ, nĩ gũkinya ngoro imwe na Satani, ũrĩa arĩrirwo ta njoka ya sumu.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Ere ensi yi ase mfaso ne anuonyam a ɛwɔ wiase yi mu mu den, wɔde asɔre no kɔɔ so hwehwɛɛ asase so atitiriwfo no anim dom ne wɔn mmoa; na bere a ɔnam saa so poo Kristo no, wɔtwetwee no ma ɔde ne ho hyɛɛ Satan ananmusifo no ase—Roma sɔfo panyin no.” The Great Controversy, 50.
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
Ekyóomekyo ky’abantu abaali baalondebwako edda, embala yaabwe eraga embala ya Sitaani. “Emirembe egyalondebwa” aba mu biseera eby’edda abatali bantu ba Katonda, balondebwa okuyita mu nkola ey’okugezesebwa, okulongoosebwa n’okutukuzibwa. Abo abayita mu nkola ey’okugezesebwa balondebwa okuba mu nkolagana ey’endagaano ne Katonda. Mukama yakola endagaano n’ekkanisa y’Ekikristaayo, nate n’Obwadiventi bwa Millerite, era akola bwe atyo nate n’abantu obukumi kikumi mu enkumi nnya mu bina mu nnya.
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
Na ndeko akoti na kondimana ná bato ya Nzambe oyo baponami sika (oyo na bileko eleki bazalaki bato ya Nzambe te), ayei epai na bango lokola Motindami ya Kondimana. Na moko na moko ya masolo misato oyo ekokisi Malaki mokapo ya misato, ezali na motindami moko oyo abongisaka nzela mpo na Motindami ya Kondimana. Motindami ya liboso azalaki Yoane Mobatisi, oyo azalaki elilingi ya motindami ya mibale mpe ya misato. Motindami ya mibale azalaki William Miller. Elongo, bizaleli ya esakweli ya Yoane Mobatisi mpe ya William Miller etiamisi bizaleli ya motindami oyo abongisaka nzela mpo na Motindami ya Kondimana aya mpe akota na kondimana ná bato nkama moko na tuku minei na minei.
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
Bakatumwa basatu abasembereza ekkubo Kristo, oyo ye Mubaka w’Endagaano, okujja mangu mu yeekaalu ye, balaga omulimu ogutukirizibwa mu kiseera eky’omusango ogunoonyereza, ogukomekkereza mu musango ogw’okutuukiriza.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Mu minsi ya nyuma ya historia ya dunia hii, agano la Mungu pamoja na watu wake wazishikao amri zake litafanywa upya. ‘Siku hiyo nitawafanyia agano na wanyama wa mwituni, na ndege wa angani, na vitu vitambaavyo juu ya nchi; nami nitauvunja upinde na upanga na vita kutoka katika nchi, nami nitawakalisha salama. Nami nitakuposa uwe wangu milele; naam, nitakuposa uwe wangu katika haki, na katika hukumu, na katika fadhili zenye upendo, na katika rehema. Naam, nitakuposa uwe wangu katika uaminifu; nawe utamjua Bwana.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Na itakuwa siku hiyo, nitasikia, asema Bwana; nitasikia mbingu, nazo zitaisikia nchi; nayo nchi itaisikia nafaka, na divai, na mafuta; navyo vitamsikia Yezreeli. Nami nitamipanda kwa ajili yangu katika nchi; nami nitamhurumia yeye ambaye hakupata rehema; nami nitawaambia wale ambao hawakuwa watu wangu, Wewe u watu wangu; nao watasema, Wewe u Mungu wangu.’ Hosea 2:14–23.
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Onsuru suu pii,... Israel ariii machi, maa Jacob madochi shi moonaa suuwa,... Tuun waunaanee, Israel Bichaa Tuma loo dani.’ Isaiah 10:20. ‘Muu yaa adakai, maa nyashi, maa maa, maa bu tii’ poosu ndan dee, neneeraa noono yilii piri ka ba ta puu piri yi, ‘Bichaan ta zanti, kaa o yi paale; bala o buudi boan yire n daan.’ Ba nyii ba ta yilii bugimne mmoa mmoa maa ba piiŋi ditiŋa kana, kaa ‘maani o, o din bo nniŋi adakai, maa ditiŋa, maa moan, maa koom bunbunse.’ Ba nyii ba ta yi ba mena yela mmoa mmoa laa ba piiŋi, kaa ba sili ditiŋa poore tuuntumne ba tuon yina, n boori Bichaan nin-bati. Ba siak Bichaan yikang yikang poore la, malekse maa nisaala ba ta ba nyɛɛri n boori bane ‘diak Bichaan yikane, maa Yesu siaka.’ Revelation 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘देख, वे दिन आते हैं, यहोवा की यह वाणी है, जब हल चलानेवाला कटनी करनेवाले को जा पहुँचेगा, और दाख रौंदनेवाला बीज बोनेवाले को; और पर्वतों से मीठा दाखमधु टपकेगा, और सब पहाड़ियाँ पिघल जाएँगी। और मैं अपनी प्रजा इस्राएल की बंधुआई को फेर दूँगा [उलट दूँगा], और वे उजड़े हुए नगरों को फिर बसाएँगे और उनमें निवास करेंगे; वे दाख की बारियाँ लगाएँगे और उनका दाखमधु पिएँगे; वे बाग भी लगाएंगे और उनका फल खाएँगे। और मैं उन्हें उनकी भूमि पर रोप दूँगा, और जिस भूमि को मैं ने उन्हें दिया है उस में से वे फिर कभी उखाड़े न जाएँगे, तेरा परमेश्वर यहोवा कहता है। आमोस 9:13–15।’” Review and Herald, February 26, 1914.
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
Ishaputala ya gatatu ya Malaki yasohoye mu gihe cya Kristo no mu gihe cy’Abamilerite, kandi ayo mateka yombi agaragaza isohora ryayo mu minsi y’imperuka. Mushiki wa White ahuza isohora ry’ishaputala ya gatatu ya Malaki n’umurimo wa Kristo wo kweza urusengero.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“په معبد کې د نړۍ د پېرودونکو او پلورونکو له پاکولو سره، عیسی خپل مأموریت اعلان کړ چې زړه د ګناه له ناپاکۍ څخه پاک کړي—له ځمکنیو هوسونو، ځانغوښتونکو شهوتونو، او بدو عادتونو څخه، چې روح فاسدوي. ملاکي 3:1–3 نقل شوی.” د زمانو هیله، 161.
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
Kuhlanza kwa hekaluni na Kristo kwaliwakilisha kazi Yake ya kuisafisha mioyo ya mwenye dhambi atubuye. Katika huduma Yake miongoni mwa wanadamu, mara mbili aliisafisha hekalu ya duniani.
“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).
Nabii anasema, “Nikaona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkuu; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu ameanguka, ameanguka, naye amekuwa makao ya pepo wachafu” (Ufunuo 18:1, 2). Huu ndio ujumbe uleule uliotolewa na malaika wa pili. Babeli ameanguka, “kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake” (Ufunuo 14:8). Divai hiyo ni nini?—Mafundisho yake ya uongo. Ameupa ulimwengu sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ambao Shetani alimwambia Hawa kwanza katika Edeni—kutokufa kwa asili kwa roho. Makosa mengine mengi ya namna hiyo ameyasambaza kote na mbali, “akifundisha mafundisho yaliyo maagizo ya wanadamu” (Mathayo 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.
“Yesu alipoanza huduma Yake ya hadharani, alisafisha Hekalu na kuliondoa katika uchafuzi wake wa kikufuru wenye kunajisi. Miongoni mwa matendo ya mwisho ya huduma Yake kulikuwa na utakaso wa pili wa Hekalu. Vivyo hivyo, katika kazi ya mwisho ya kuionya dunia, miito miwili iliyo tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Nayo katika kilio kikuu cha ujumbe wa malaika wa tatu sauti husikika kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake’ (Ufunuo 18:4, 5).” Selected Messages, book 2, 118.
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
Malaki sura ya tatu ilipotimizwa, Yohana Mbatizaji alikuwa mjumbe aliyeandaa njia kwa ajili ya Yesu, akiwa Mjumbe wa Agano, aje ghafula katika hekalu Lake na kulisafisha mara mbili. Katika huduma Yake ya miaka mitatu na nusu, alisafisha hekalu mwanzoni na mwishoni mwa huduma Yake, hivyo akitambulisha kwamba kazi ya kusafisha ina mwanzo unaowakilisha mwisho. Yesu daima huufananisha mwisho na mwanzo, na kwa kupatana na kazi Yake kama Alfa na Omega, ile miaka mitatu na nusu ilianza na ikaisha kwa kusafishwa kwa hekalu.
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
Miaka mitatu na nusu ilipofika mwisho, alimwaga damu iliyothibitisha agano lililotimiza unabii wa Danieli sura ya tisa, ya kwamba atathibitisha agano na wengi kwa juma moja, katikati yake atakatiliwa mbali.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Na baada ya majuma sitini na mawili, Masihi atakatiliwa mbali, lakini si kwa ajili yake mwenyewe; na watu wa mkuu atakayekuja watauharibu mji na patakatifu; na mwisho wake utakuwa kama gharika, na hata mwisho wa vita ukiwa umetanguliwa, maangamizo yameamriwa. Naye atalithibitisha agano pamoja na wengi kwa juma moja; na katikati ya juma hilo atasababisha dhabihu na sadaka kukoma, na kwa kuenea kwa machukizo atalifanya kuwa ukiwa, hata ukamilifu utakapofika, na lile lililoamriwa litamiminwa juu ya aliye ukiwa. Danieli 9:26, 27.
We will continue this study in the next article.
Tokokoba yo o kubazanina mu i artikulo ikamwene.
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
“Goela ka morago ga goela go ka kwalwa mabapi le dilo tše. Dikopano ka moka di thoma go omelwa ka tomoso ye e swanago ya melao-motheo ye e kgopamišitšwego. ‘Gobane bahumi ba gona ba tletše ka bošoro, gomme badudi ba gona ba boletše maaka, leleme la bona ke bofora melomong ya bona.’ Morena o tla šoma go hlwekiša kereke ya gagwe. Ke le botša ka therešo, Morena o batametše go retologa le go menola ka mo go feletšego ditheo tšeo di bitšwago ka leina la gagwe.”
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
“Utaratibu huu wa utakaso utaanza upesi kiasi gani, siwezi kusema, lakini hautacheleweshwa kwa muda mrefu. Yeye ambaye pepeto lake li mkononi mwake atasafisha hekalu lake na uchafu wake wa kimaadili. Atapepeta kabisa sakafu yake ya kupuria. Mungu ana mashindano na wote watendao hata udhalimu ulio mdogo sana; kwa maana kwa kufanya hivyo wanakataa mamlaka ya Mungu, na kuweka hatarini sehemu yao katika upatanisho, katika ukombozi ambao Kristo ameuchukua kwa kila mwana na binti wa Adamu. Je, itafaa kufuata njia ichukizayo kwa Mungu? Je, itafaa kuweka juu ya chetezo zenu moto wa kigeni ili kutoa sadaka mbele za Mungu, na kusema kwamba halileti tofauti yoyote?”
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
“Si kulingana na utaratibu wa Mungu kuweka mkazo mkubwa namna hii katika Battle Creek. Hali iliyopo sasa ndiyo ile niliyoonyeshwa mbele yangu kama onyo. Moyo wangu unaumwa kwa sababu ya hali hiyo ilivyowakilishwa. Bwana alitoa maonyo ili kuzuia hali hii ya kuvunja maadili, lakini hayakuzingatiwa. ‘Ninyi ni chumvi ya dunia; lakini chumvi ikiwa imepoteza ladha yake, itatiwaje tena chumvi? Tangu hapo haifai tena kwa kitu chochote, ila kutupwa nje na kukanyagwa chini ya miguu ya watu.’
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
“Nakwamusaba ab’oluganda lwange bagolokoke. Oba nga tewabaawo kukyuka mu bwangu, kirina okuba nti nditegeeza abantu ebyo ebiriwo; kubanga embeera eno erina okukyuka; abantu abatannakyuka mu mitima tebakyalina kuba baddukanya era bakulembeze mu mulimu guno omukulu era omutukuvu. Wamu ne Dawudi tukakibwa okwogera nti, ‘Kiseera kyo, Mukama, okukola: kubanga baziyizza amateeka go.’” Special Testimonies, 30, 31.