The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Ukupima kwa uchunguzi kwa walio hai kulianza tarehe 11 Septemba 2001, na hukumu ya utekelezaji huanza katika sheria ya Jumapili iliyo karibu kuja. Vipindi hivyo viwili vya hukumu vinawakilisha kazi ya mjumbe anayoiandaa njia kwa ajili ya Mjumbe wa tatu wa Agano, na Eliya wa tatu, ambavyo ni hitimisho la mjumbe wa Eliya aliyeanza katika historia ya Wamillerite.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Mu Kristo nk’uko yasohoreje umurimo w’Intumwa y’Isezerano, yahanaguye urusengero rw’isi nyakuri incuro ebyiri, urwo rwagereranyaga umubiri we n’urusengero rwe rw’umwuka. Urusengero rwe rw’isi nyakuri rwatangiriye ku rusengero rw’ihema rwo mu butayu, hanyuma rukaba urwa Salomo, hanyuma urusengero rwongeye kubakwa nyuma y’imyaka mirongo irindwi y’ubunyage i Babuloni, kandi urwo rusengero nyine nyuma y’umushinga wo kuruvugurura wamaze imyaka mirongo ine n’itandatu wakozwe na Herode.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Ukuba kwo mubiri kwa Mungu kwahaye umugisha ihema ry’ibonaniro n’urusengero rwa Salomo, ariko si urusengero rwongeye kubakwa nyuma y’ukunyagwa; nyamara urwo rusengero rwavuguruwe rwahaye umugisha kubwo ukubaho kwo mubiri kwa Kristo. Mu mateka y’urusengero rwavuguruwe rwa Herode, Kristo yejeje urusengero incuro ebyiri mu gusohoza Malaki igice cya gatatu. Mu kweza kwa mbere, Kristo yise urusengero inzu ya Se; ariko mu kweza kwa nyuma kw’urusengero, Kristo yarwise inzu y’Abayuda.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Mũno wa athomi a Millerite, Kristũ nĩaarugire hekarũ ya kĩĩroho thĩinĩ wa mĩaka mĩrongo ĩna na itandatũ kuma 1798 nginya 1844. Mũthenya wa October 22, 1844, o kũhingia ũhoro wa Malachi gatũrĩme ka gatatũ, nĩokeire gũtĩrĩte nginya hekarũ-inĩ yake, nĩguo atherie andũ arĩa aira matigari. Nĩagĩkinyire rĩrĩa mũraika wa gatatũ nĩguo ahingie ũtherio wa keerĩ na wa mũthia, no ta ũrĩa kwambĩrĩria kwa Isiraeli ya tene kwari, Isiraeli ya rĩu ndĩagĩrĩirwo nĩ wĩtĩkio ũrĩa wa kũhota kumarĩria wĩra.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Ku wa 11 wa Mandalo 2001, Kilishitu waishile nakupwisha ukusafya kwa tempele ukwa cibili, ukwa kupwishishiwa ilingi abamwishila abapelwa kuleta pa mweo pa mulandu wa cipo ca pa Mulungu pa Mulungu ca pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu pa Mulungu, apo baimuka ku kusambilila ukuti tabaumfwikisha ukwingilila kwa luse lwa kwishiba ukwaiswike mu 1989. Ukwo kwongelako ukwa kwishiba kulingilila imbila ya mvula ya kulekelesha, iyo i mbila ya Kulila kwa Pakatica ka Bushiku ilingi yaikwe mu mibelele ya cifwani ca bakalamba ikumi. Imbila ya mavesi mutanda aya kulekelesha aya mu Daniele ikumi na cimo, ayaiswike pa nshita ya mpela mu 1989, ilingililwa mu vesi yakwe ya makumi yane na yane nge “imilandu ukufuma ku kabanga no ku mulu.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Ujumbe wa mvua ya masika ya mwisho ni ujumbe wa Kilio cha Usiku wa Manane, nao ni ujumbe wa mashariki na kaskazini. Mashariki na kaskazini vinawakilisha Uislamu na upapa mtawalia, na kama ujumbe vinawakilisha ujumbe unaoghushiwa na Uadventista wa Laodikia kati ya Septemba 11, 2001 na sheria ya Jumapili inayokaribia kuja. Septemba 11, 2001, inawakilisha Uislamu (mashariki), na sheria ya Jumapili inawakilisha chapa ya mnyama (kaskazini).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Uburyamo bwo ku gitanda cy’urupfu bwa Adventisimu y’i Laodikiya bugaragazwa hagati y’utwo tumenyetso tubiri, nk’uko byashushanyijwe n’urupfu rw’umuhanuzi utumvira, rwabereye hagati y’indogobe n’intare. Uburyamo bwo ku gitanda cy’urupfu bw’abemera ikimenyetso cy’inyamaswa bugaragazwa n’“inkuru ziturutse iburasirazuba no mu majyaruguru” zirakaza ububasha bwa gipapa kandi zigatangiza itotezwa rya nyuma ry’ubwoko bw’Imana. Uwo muburo utangira ku itegeko rya vuba ryo kubahiriza ku cyumweru muri Leta Zunze Ubumwe z’Amerika, ari na ho kandi ari na bwo Isilamu yo mu Byago bya gatatu ihita itera mu buryo butunguranye. Icyo gitero kitari cyitezwe gitera kurimbuka kw’ishyanga, kandi kirakaza amahanga, bityo kigatanga imbarutso y’ubukungu n’iya politiki yo guhuriza hamwe amahanga yose kurwanya Isilamu, biyobowe n’ubumwe bw’inshuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Mu lukȧnda lwa mambu ludi luleejibwe kudi Eliya wa butatu, mukenji udi umonyisha Mayi wa butatu, udi mumanyisha nyoka, nyama ne muprofeta wa mashimi ne: Islamu ke cintu cya cilumbululo cidi Nzambi usebenzisa bua kupesha bantu dipiina dia kubanga dibasambisha bua disambila dia cimanyinu cya bukalenge bwa paapa. Bu mudi ne Roma yisatu, Babulona yisatu, Eliya yisatu ne batumibwe basatu badi balongolola njila, Mayi wa butatu udi ujadikibwe ku diyinjikija dia misangu yisatu dia Mayi asatu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Na nikaona, na nikamsikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za wale malaika watatu, ambao bado hawajapiga tarumbeta! Ufunuo 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
خاتوون وایت بە شێوەیەکی قووڵ پشتیوانیی لە کتێبی سمێث، دانیال و ئاشکراکردن، کرد و دیاریی کرد کە هەر ئادڤێنتیستی ڕۆژی حەوتەم پێویستە ئەو کتێبەی هەبێت، هەرچەندە ئەو ئەمەی وەک من لێرە نووسیووم بەو ڕاستەوخۆییە دەربڕی نەکرد، بەڵام ئەو ڕاستییە لە پشتیوانییەکەیدا هەیە.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Bwana anaita watenda kazi waingie katika uwanja wa uuzaji wa vitabu, ili vitabu vyenye nuru ya kweli ya wakati huu visambazwe. Watu wa ulimwenguni wanahitaji kujua kwamba ishara za nyakati zinatimia. Wachukulieni vitabu vitakavyowaangazia. Danieli na Ufunuo, Pambano Kuu, Wazee na Manabii, na Tumaini la Vizazi Vyote yapasa sasa kupelekwa ulimwenguni. Mafundisho makuu yaliyomo katika Danieli na Ufunuo yamesomwa kwa shauku kubwa na wengi katika Australia. Kitabu hiki kimekuwa chombo cha kuwaleta roho nyingi za thamani katika kuijua kweli. Kila jambo liwezalo kufanywa kwa ajili ya kusambaza Mawazo juu ya Danieli na Ufunuo lapasa kufanywa. Sijui kitabu kingine chochote kiwezacho kuchukua mahali pa hiki. Huu ni mkono wa msaada wa Mungu.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“ئەوانەی ماوەیەکی درێژ لە ڕاستیدا بوونە، لە خەودان. پێویستە بە ڕۆحی پیرۆز پیرۆز بکرێن. پەیامی فریشتەی سێیەم دەبێت بە دەنگێکی بەرز ڕابگەیەنرێت. بابەتە زۆر گەورەکان لەبەردەمن. هیچ کاتێکمان نییە بۆ لەدەستدان. خودا مەهێڵێت کە بابەتە بچووکەکان ڕووناکییەکەی دابپۆشن کە دەبێت بە جیهان بدرێت.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Dheni e kitabu, kye abo abaagaanidde endowooza y’Aba-Millerite ku “ekya buli lunaku” mu kitabu kya Danyeri nabo kye baagaanidde, kyategeezebwa nga “omukono gwa Katonda oguyamba.” Obanga abantu ba Katonda baaweebwa obuvunaanyizibwa obw’okusaasaanya ebitabo ebyayogeddwako mu kiwandiiko ekyajuliziddwa emabega, kitegeeza nti abantu ba Katonda baalina okuba n’ekitabu ekyo bo bennyini. Ekitabu ekyo kye kyali eky’essira mu bulumbaganyi bw’abo abaali batumbula endowooza “empya” ku “ekya buli lunaku” mu kitabu kya Danyeri, kubanga kye kyali ekitabu kye baayagala okuwandiikamu obuggya ne baggyamu endowooza entuufu ku “ekya buli lunaku.”
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Musadisi White paayandike ku bakulu babili ab’okutandika mu bujeemu obw’“ekya buli lunaku” mu kitabo kya Danyeri, emirundi mingi yalaga nti bo (Prescott ne Daniells) tebaalina busobozi bwo “okulowooza okuva ku nsonga okutuuka ku bivaamu.” Abakyusa ebyafaayo ab’Abadiventi b’Aba Laodikiya balabika nabo okuba n’obuzibu bwe bumu.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Abakuru b’imbere, bo mu mateka yose y’ubwigomeke kuva mu wa 1888 no gukomeza, hari aho byageze mu bunararibonye bwabo bwite bakemera inyigisho y’ikinyoma ya “the daily.” Ubwigomeke bwabo ni bwo bwari “ingaruka,” kandi uko gusobanukirwa nabi “the daily” ni ko kwari “impamvu.” Abavugurura b’Abadivantisiti b’i Lawodikiya bayobya abatize kugira ngo bizere ko abo bigometse bo mu mateka y’Abadivantisiti, mu by’ukuri batari mu bwigomeke, nubwo ubuhamya bwabo bwavuguruwe butigera bushyigikirwa n’ubuhamya bwa Bibiliya n’Umwuka w’Ubuhanuzi. Kubera ko batabona iyo “ngaruka” nk’ubwigomeke, bafunga amahirwe yo gushaka “impamvu.”
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Kama ndege kwa kutangatanga, kama mbayuwayu kwa kuruka-ruka, ndivyo laana isiyo na sababu haitakuja. Mithali 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Abandu ba Mungu bakwiriye kumenya ubugarariji, kandi iyo babumenye, bakwiriye gushaka icyabuteye. Hanyuma bakwiriye gukuraho icyo cyabuteye. Mu gice gikurikira, Mushiki waacu White aratanga ibisobanuro ku nkuru ya Akani.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Nĩngwetetwo atĩ Ngai haha nĩarĩkanagia ũrĩa aroramia mehia gatagatĩ ka arĩa moigaga atĩ nĩ andũ ake arĩa maiguaga maragĩrĩrio make. Arĩa aheete gĩtĩo kĩnene mũno na ũndũ wa kuona wonekano wa gĩkeno wa hinya wake, ta ũrĩa Isiraeli wa tene warĩ, na o na hĩndĩ ĩyo magĩcooka kwĩhĩta kũaga gwĩka ũrĩa aaragĩrĩirie wega mwega, nĩmakorwo marĩ andũ a tharĩ yake. Nĩegũtĩa andũ ake atĩ kwaga kũigua na mehia nĩ irĩa imũiguithagia ũru mũno, na ti irĩa cia gwĩtĩkĩrwo na ũhoro mwega. Nĩatũonania atĩ rĩrĩa andũ ake makorwo marĩ na mehia, no nginya o rĩmwe maambĩre mĩtugo ya hinya ya kũruta mehia macio gatagatĩ kaao, nĩguo kĩeha gĩthũri gĩake kũikarĩra othe. No rĩrĩa mehia ma andũ marĩkwo nĩ arĩa marĩ na wĩra wa kũrĩrĩra makĩmarenja, gĩthũri gĩake gĩgĩkorwo gĩrĩ bo; na andũ a Ngai, o ta mũtĩrĩri ũmwe, nĩmagakwatwo ũhoro wa mehia macio. Mĩikaragĩre yake na andũ ake hĩndĩ ya tene, Mwathani nĩonania ũhoti wa gũtheria kanitha kuuma kũrĩ ũheni. Mũndũ ũmwe mwĩhia no athambania nduma iria igakĩrĩra ũtheri wa Ngai kũingĩra kĩrĩkanĩro gĩothe. Rĩrĩa andũ makamenya atĩ nduma nĩĩgũkĩra, na matamenya kĩrĩa gĩtũmĩte, magwete kũndũĩra Ngai nĩ ũmahe mũno, na kwĩnyiihia hamwe na kwĩnyararia, nginya ũheni ũrĩa ũkĩriragia Roho wake ũthuurwo na ũrutwo.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Utu dhidi yetu uliotokea kwa sababu tumekemea maovu ambayo Mungu amenionyesha kuwa yalikuwepo, na kilio kilichoinuliwa cha ukali na ukatili, si cha haki. Mungu anatuamuru kusema, nasi hatutanyamaza. Ikiwa maovu yanaonekana miongoni mwa watu Wake, na ikiwa watumishi wa Mungu wanapita bila kujali juu yake, kwa hakika wanamtegemeza na kumhesabia haki mtenda-dhambi, nao vilevile wana hatia na kwa hakika watapokea kutopendezwa kwa Mungu; kwa maana watawajibishwa kwa dhambi za wenye hatia. Katika maono nimeelekezwa kwa mifano mingi ambapo kutopendezwa kwa Mungu kumeletwa kwa sababu ya kupuuzwa, kwa upande wa watumishi Wake, kushughulikia maovu na dhambi zilizokuwapo miongoni mwao. Wale walioyasingizia udhuru maovu haya wamehesabiwa na watu kuwa wenye upole mwingi na wa kupendeza katika tabia, kwa sababu tu waliepuka kutekeleza wajibu ulio wazi wa Kimaandiko. Kazi hiyo haikupendeza hisia zao; kwa hiyo wakaikwepa.” Testimonies, volume 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Abakuru b’abayobozi bagandukiye muri Adventisimu bahamya ukuri kw’uko imwe mu ntambwe hafi ya zose zigaragara mu bugome bwabo ari uko, ku gihe runaka mu mibereho yabo bwite y’ubw’umwuka, bemeye inyigisho y’ibinyoma y’“ibyahoraga.” Ariko ibyo bivuzwe, igitabo cya Smith, nubwo kitahumetswe kandi kirimo ibibazo bimwe by’inyigisho, kiracyatanga incamake nziza cyane y’imyumvire y’abapayoniya ku Byahishuwe igice cya munani n’icya cyenda, aho tubona amateka y’ubuhanuzi y’amakondera atandatu ya mbere ashyirwa ahagaragara. Tuzifashisha ibisobanuro bya Smith byo mu gitabo cye, Daniel and Revelation, uko dutangira gusuzuma ikoreshwa inshuro eshatu ry’amakuba atatu.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
خوشكی وایت پێمان ئاگادار دەکات کە بە ویلیام میلەر ڕووناکییەکی گەورە لەسەر پەرتووکی ئاشکراکردنەوە درا، بەڵام تێگەیشتنی ئەو لە بەشەکانی سێزدەهەم، و شازدەهەم تا هەژدەهەم هەڵە بوو، چونکە لەو خاڵی بینینە مێژووییەدا نەبوو کە ببینێت سێ هێزی وێرانکەر هەن، نەک دوو. ڕووناکییە گەورەکەی ئەو لەسەر بەشەکانی دووەم تا نۆیەمی ئاشکراکردنەوە بوو.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Abahubiri na watu wamekitazama kitabu cha Ufunuo kuwa ni cha siri na chenye umuhimu mdogo kuliko sehemu nyingine za Maandiko Matakatifu. Lakini niliona ya kwamba kitabu hiki kwa kweli ni ufunuo uliotolewa kwa faida ya pekee ya wale watakaokuwa hai katika siku za mwisho, ili kuwaongoza katika kutambua hali yao ya kweli na wajibu wao. Mungu aliuelekeza moyo wa William Miller kwa unabii na akampa nuru kuu juu ya kitabu cha Ufunuo.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller akarekera ahabona amatorero, ibimangu, amahembe n’inzabya mu buryo bukurikira.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Asia-am ka a hmun sarih te chu Krista kohhran chu a nihna hrang hrang sarih-ah, a kawng kal khawih zawng zawngah leh a kawng hriat chhuah zawng zawngah, a hmuingîlna leh a hrehawmna zawng zawngah, tirhkohte hun atanga khawvêl tâwp thlengin an ni a. Seal sarih te chu khawvêl thuneitute leh lalte’n kohhran chunga an tih zawng zawngte leh, chumi hun vek chhûng chuan Pathianin a mite a humhim dân te ziahna an ni. Trumpet sarih te chu lei chung, emaw Roman ram chunga rorêlna bik leh nasa tak tak, sarih, thawn chhuahte chanchin an ni. Tin, vial sarih te chu Rome Papal chunga thawn chhuah hremna hnuhnung ber sarih an ni. Hêngte lakah hian thil thleng dang tam tak pawh a inhnam tel a, luang lian zawng zawngte anga inhrui hmanin, hrilhlâwkna tiva lian tak chu a khat tir a; chutichuan a vaiin min hruai ta a, kumkhua tuipui-ah a tâwp ta a ni.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Eci, kange, mukanda wa mivunji wa Yoane mu Mukanda wa Kusokolola. Ne muntu udi ne disanka dia kumvua mukanda ewu, udi ne bua kuikala ne dimanya dia bushuwa dia bitupa bingi bia Dîyi dia Nzambi. Bifwananyi ne mingengele yisadila mu buvunji ebu, kayena yonso ilongololodibwe mu mone amu to, kadi bidi ne bua kusanganyibua mu bavunji bakwabo, ne kulongolodibua mu mikanda mikwabo ya Mifundu ya Santu. Ki diambu edi didi dimueneka patoke ne Nzambi mmusungule dilonga dia mvimba yonsu, nansha bua kupata dimanya dia patoke dia cinganyinga cyonse.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Ngomphumela nje wokuthi isithunywa sesithathu, esilungisa indlela yeSithunywa seSivumelwano, simelela umlando wangaphakathi wokwahlulelwa kwebandla, ngokuphambene no-Eliya wesithathu, omelela umlando wangaphandle ekwahlulelweni kweBabiloni lesimanje, ukuqonda kokuqala kwamabandla nezimpawu kwakhomba ubufakazi obufanayo bangaphakathi nangaphandle.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Miico yi hàa úhyeva wa ñááhvi íí nuu yoo ñuu capítulo 4, 5, ta 6 ndusu Apocalipsis. Nuu táchi ka kuu ini miico yíí, sa ka ndiso nuu capítulo 6 ndusu Apocalipsis, ta versículo xinañuu capítulo 8. Vaa kúníì ndija ja sa ka yaha yíí nduú xi evento sa iin iglesia kúu ndatu’un ini, desde jaa kaña’a xinañuu tiempo yíí hasta ñuu kixi Cristo.”
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Lipyɛ nsambo eponi lisolo ya kati ya Eklezia, kasi bilembo nsambo ememaka na miso makambo minene ya lisolo na yango ya libándá.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith alikuwa akitambua uelewa wa Wamillerite kuhusu uhusiano wa ndani na wa nje wa makanisa, na James White anatoa muhtasari unaofanana katika muktadha wa historia zinazoendana sambamba.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Tuhaigi hati matunduza makanisa, na mihuri, na wanyama, au viumbe hai, kufikia pale vinapoweza kulinganishwa kuwa vinahusu vipindi vilevile vya wakati. Mihuri ni saba kwa idadi, lakini wanyama ni wanne tu. Nayo yafaa hapa kutambua kwamba, wakati wa kufunguliwa kwa muhuri wa kwanza, wa pili, wa tatu, na wa nne, mnyama wa kwanza, wa pili, wa tatu, na wa nne husikiwa wakisema, ‘Njoo uone;’ lakini muhuri wa tano, wa sita, na wa saba unapofunguliwa, hakuna sauti ya namna hiyo inayosikiwa. Wala makanisa matatu ya mwisho, na mihuri mitatu ya mwisho, havilingani, kwa kuwa vinahusu vipindi vilevile vya wakati, kama vile makanisa manne ya kwanza na mihuri minne ya kwanza vinavyolingana. Lakini, kama tulivyoonyesha, makanisa, mihuri, na wanyama hukubaliana, kwa kuwa vinahusu vipindi vilevile vya wakati kwa muda wa karibu miaka 1800, hata tunaposhuka hadi zaidi kidogo ya nusu karne ya wakati wa sasa.” James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Tukamalayo kunu ba tatwe ba mapayona ba ntete ba lisolo ya Bamillerite. Banso batatu bakangamaki na bososoli ya solo ya “oyo ya mikolo nyonso,” mpe bango nyonso bakangamaki mpe na botali ya nkuse ya mangomba, bilembo ya bokangi, mpe bakelelo, kati na ebongiseli ya solo oyo Miller akambamaki mpo na kososola mpe kolakisa.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Bantu wanapokuja ambao wangetaka kusogeza pini moja au nguzo moja kutoka katika msingi ambao Mungu ameuweka kwa Roho Wake Mtakatifu, wazee waliokuwa waanzilishi katika kazi yetu na wanene kwa wazi; na wale waliokufa nao na wanene pia kwa kuchapishwa tena kwa makala zao katika majarida yetu. Kusanyeni miale ya nuru ya kimungu ambayo Mungu ametoa alipokuwa akiwaongoza watu Wake hatua kwa hatua katika njia ya kweli. Kweli hii itastahimili jaribu la wakati na la majaribu.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Kuri tarehe 11 Septemba 2001, malaika mwenye nguvu wa Ufunuo sura ya kumi na nane alishuka na kuanza kazi ya kuwaongoza wale ambao wangekubali na kuila Mkate uliokuwa umetoka tu kushuka kutoka mbinguni warudi kwenye “njia za kale,” za Yeremia sura ya sita. Alfa na Omega aliwahitaji wale waliokuwa tayari kujitahidi kuwa miongoni mwa wale elfu mia moja arobaini na nne waone ya kwamba kile kilichomleta ashuke kutoka mbinguni tarehe 11 Agosti 1840 hakikuwa tu utimilifu wa unabii wa wakati, bali ulikuwa utimilifu wa unabii wa wakati wa Ole ya pili. Aliwahitaji watu Wake wagundue tena njia za kale za historia ambamo alikuwa ameisimika hekalu la Wamilleri katika miaka arobaini na sita kutoka 1798 hadi 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Omuanda oo wa li uvikwa po ni ndilo nomalimbilimbi noimali yovuhoolo noilyo. Omuanda oo wa li uhumbatwa kEsa message yofundamento yovudona, ya tungilwa kombinga yombepo, ndele ka pa Dibwe dya Eenda Daye. Owa li m’omuanda wOvaMillerite, omuanda omo, ngaashi Petelo eulika, OvaMillerite, “ava m’evita da pita kava li oshigwana, ndele” opo va ninga “oshigwana shaKalunga,” ava va nyamukulwa nokutungwa po ngaashi “ongulu yopohepo, oupristeri ouyingholi.” Ongonyama yoshiwana shaJuda ya kuluka mEyo 11, 2001, ndele ya kwata po ovanhu Vaye vomomafiku okupwa moshilonga shokukosha mo “otempeli” yomuanda wokunyamukulwa kotempeli yOvaMillerite. Oshilonga osho sha li sha fanekithwa kEsipasheli, sha li tashi tonatele kutya Omwene ota nyamukula omunhu wedina Josia, (tashi ti efundamento laKalunga).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Josiah mutiwe mu gusohoza ubuhanuzi bw’umuhanuzi utarumviye, yatanguye igikorwa co gusanura urusengero rwari rwarasenyutse. Mu gikorwa co kurusana no kurwoza havumbuwe “umuvumo wa Mose,” kandi igihe wasomerwa imbere ya Josiah, watumye haba uguhinduka kwa Josiah. Tuzokwihweza ubwo buhanuzi, mu sano n’ivumburwa rishasha rya “ibihe indwi,” inyuma ya Nyakanga 11, 2001.
We will begin that study in the next article.
Tutaanza uchunguzi huo katika makala inayofuata.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
«تا ئەو کاتەی ئەوانەی خۆیان بە دۆزینەوەی ڕاستی دەناسێنن خزمەتی شەیتان دەکەن، سێبەری دۆزەخیی ئەو دیدگایان لەسەر خودا و ئاسمان دەبڕێت. ئەوان وەک ئەوانە دەبن کە خۆشەویستی یەکەمیان لەدەست داوە. ناتوانن ڕاستییە هەتاهەتاییەکان ببینن. ئەوەی خودا بۆ ئێمە ئامادەی کردووە لە زەکەریا، بەشی 3 و 4، و 4:12–14، نیشان دراوە: “جاوەری دووبارە و پێم گوت، ئەم دوو لقی زەیتوونە چین کە لە ڕێگەی ئەو دوو لولە زێڕینەوە، زەیتی زێڕین لە خۆیان دەڕژێنن؟ ئەویش وەڵامی دایەوە و پێی گوتوم، ئایا نازانیت ئەمانە چین؟ منیش گوتم، نەخێر، گەورەم. ئەوسا گوتی، ئەمانە ئەو دوو مەسحکراونەیەن کە لەلایەن پەروەردگاری هەموو زەوی وەستاون.”»
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Bwana amejaa rasilimali. Yeye hana upungufu wa vyombo wala njia. Ni kwa sababu ya upungufu wetu wa imani, hali yetu ya kidunia, maneno yetu hafifu yasiyo ya thamani, kutokuamini kwetu, kunakodhihirishwa katika mazungumzo yetu, ndipo vivuli vya giza hukusanyika kutuzunguka. Kristo hadhihirishwi katika neno wala katika tabia kama Yeye aliye mzuri kabisa, na aliye mkuu kuliko elfu kumi. Nafsi inapotosheka kwa kujiinua yenyewe katika ubatili, Roho wa Bwana hawezi kuitendea mengi. Maono yetu mafupi huona kivuli, lakini hayawezi kuuona utukufu ulioko ng’ambo yake. Malaika wanazizuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“Twaryanga ku isi paa mwinshi wa nyika ya hayamyaka? Twaryanga twatona, twatuta, kabili twafwa? Ee, twafwa ukutila mu maclechi yesu mube Umupashi no mweo wa Lesa vyafukutwa mu bantu Bakwe, ukutila beminine pa makasa yabo no kuba abamweo. Tulefwaya ukumona ukutila inshila yakwepa, kabili ne mpongolo yakwepa. Lelo ilyo tulepitila mu mpongolo yakwepa, ubugali bwayo tabwakwata impela.” Manuscript Releases, volume 20, 216, 217.