In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.
Mu mwaka wa 1844, Abaprotestanti bo muri Leta Zunze Ubumwe za Amerika bavuye mu rugendo rwa Millerite maze bafata umwanya wabo w’ubuhanuzi nk’umukobwa wa Babuloni, nk’uko byagereranyijwe na Yerobowamu ubwo yashingaga gahunda y’impimbano yo kuramya igihe amoko ye cumi yo mu majyaruguru yatandukanyaga n’ubwami bw’amajyepfo bwa Yuda. Inyana ebyiri za zahabu za Yerobowamu, imwe mu murwa wa Beteli (bisobanura “inzu y’Imana”/Itorero), n’indi i Dani (bisobanura urubanza/Leta), zagereranyaga gahunda y’ikinyoma y’Itorero na Leta iranga Leta Zunze Ubumwe za Amerika. Ibice byose bigize gahunda y’impimbano ya Yerobowamu y’itorero na leta byari byarashushanyijwe hakurikijwe imiterere nyine yashyizweho mu kwigomeka kwa Aroni. Bityo rero, gahunda y’impimbano ya Yerobowamu yo kuramya yari ishusho ya gahunda y’impimbano ya Aroni yo kuramya.
Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.
Mfumo wa kughushi wa Yeroboamu uliwakilisha mfumo wa ibada ambao Uprotestanti uliushikilia ulipojitenga na mwendo wa malaika wa kwanza na kuwa binti, au mfano wa mnyama wa Kirumi wa upapa. Katika kuanzishwa hasa kwa mfumo wa kughushi wa Yeroboamu, nabii kutoka Yuda aliikabili madhabahu yake na mfumo wake wa uongo wa ibada. Mwaka 1844, katika mwanzo hasa wa wajibu wa Uprotestanti ulioasi wa kuanzisha mfumo wa ibada uliowakilishwa kama binti wa Rumi, Wamileriti, kwa imani, waliingia Patakatifu pa Patakatifu pa patakatifu pa mbinguni na kuitambua Sabato, na hivyo wakawakilisha karipio la kinabii kwa binti za Rumi, ambao walichagua kuendelea kushika alama ya mamlaka ya Rumi—ibada ya Jumapili.
The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.
Umuhanuzi w’u Buyuda wahanganye na Yerobowamu, aho ngaho ako kanya ahita atangaza ubuhanuzi.
And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.
Ane akalilila juu ya madhabahu kwa neno la Bwana, akasema, Ee madhabahu, madhabahu, BWANA asema hivi: Tazama, mtoto atazaliwa katika nyumba ya Daudi, jina lake Yosia; naye juu yako atawatoa sadaka makuhani wa mahali pa juu wanaokufukizia uvumba, na mifupa ya wanadamu itateketezwa juu yako. Naye akatoa ishara siku iyo hiyo, akisema, Hii ndiyo ishara aliyonena BWANA; tazama, madhabahu itapasuka, na majivu yaliyo juu yake yatamwagika. 1 Wafalme 13:2, 3.
The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.
Ubuhanuzi huo ulijumuisha kurudiwa mara mbili kwa neno “madhabahu.” Kurudiwa mara mbili kwa neno au kishazi katika unabii huwakilisha ishara ya ujumbe wa malaika wa pili, hivyo kutambulisha mwaka 1844, wakati malaika wa pili alipofika na Uprotestanti ukaanguka, ukawa binti wa Babeli. Wakati huohuo nabii alitoa ishara, sawa na vile Wamillerite walivyotambua mwaka 1844 ishara ya Sabato. Kama Yeroboamu alivyomtishia nabii katika aya zinazofuata, mkono wake ulipooza, hivyo kurejelea alama ya Babeli inayolazimishwa juu ya kipaji cha uso au mkono, na ambayo inapopokelewa kiroho humfanya mtu kuwa kilema milele.
For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.
Mwa ajili ya utafiti huu, tunazingatia unabii ambao nabii aliutoa, ukitambulisha kwamba “mtoto atazaliwa kwa nyumba ya Daudi, jina lake Yosia; na juu yako atawatoa sadaka makuhani wa mahali pa juu wachomao uvumba juu yako, na mifupa ya watu itachomwa juu yako.” Yosia humaanisha “msingi wa Mungu”, naye anawakilisha misingi ya Uadventista iliyojengwa katika historia yenyewe iliyofananishwa na kuanzishwa kwa Yeroboamu kwa mfumo wake wa uongo wa ibada. Juu ya mfumo wa uongo wa ibada uliowekwa na Yeroboamu, Yosia angewatia adhabu makuhani walioongoza katika ibada hiyo bandia.
The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.
Omuhanuli akakengelela omukonko gwa Mukama ogw’okutagaruka mu njira eyi yaramizemo aho yaza aha kutahoho kwa Yeroboamu, kandi n’okutalya n’obu kunywa omu Beseri. Ku yalire ebyokulya by’omuhanuli w’ebisuba ow’omu Beseri, akateerwaho kuba akabonero k’okufa okwakutahoho abo abaatandika 1844, abakwecweramu kugaruka kandi okulya enyegyesa n’enkora z’obuhanuli ez’ebisuba ez’Obuporotesitante obwakyahuka, nk’oku kimekanyirizibwa obujeemu bwa 1863. Ekitanda ky’okufa ky’abo abaajeemire omu 1863 kyandibaire nikyo kimwe n’ekitanda ky’okufa ky’omuhanuli w’ebisuba ow’omu Beseri. Ekitanda ky’okufa ky’Obuporotesitante obwakyahuka kikaba kiri ebyafaayo by’Ogusita 11, 1840 okuhika 1844, obu bo—abantu ba Ruhanga abaabandize okulondebwa—baasigwaho, kandi bahinduka abahara ba Rooma. Ekitanda ky’okufa ky’Obwadiventi bwa Laodikea nakyo kiriba hagati y’itariki ei maraika ow’amaani yashuubukirehohoho omu Sebutemba 11, 2001, nk’oku yakikozire omu 1840, n’esaaha y’omutingito omukuru, ekirikumanyisa etteeka rya Sande eriri haihi kuija.
On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.
2001 muiyemvia 11-ari, uvasilo wa elfu mia moja na arobaini na nne waanzile, na malaika waanzile kutambuka Yerusalemu akiika alama pa kipaji cha uso cha avo vasusumira na kulila kwa sababu ya machukizo gatendwago katika inchi (United States), na katika kanisa (Uadventista wa Laodikia). 2001 muiyemvia 11-ari, zambi za mase, zasimamiwago na machukizo gane ga Ezekieli, zikaluka kweli za kujaribu za wakati uwo katika mchakato wa uvasilo uwo waanzile.
The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.
1863年၏ စမ်းသပ်ခြင်းသည် 1863 ခုနှစ်တွင် ပယ်ချခံခဲ့ရသော လေဝိဝတ္တု အခန်း ၂၆ ပါ “ခုနစ်ကာလ” ဖြင့် ကိုယ်စားပြုထားသည့် Millerite လှုပ်ရှားမှု၏ အခြေခံအုတ်မြစ်များနှင့် သက်ဆိုင်ခဲ့သည်။ ထိုစမ်းသပ်ခြင်းတွင် နောက်မိုး၏ ငြိမ်သက်ခြင်းကို ရှာဖွေတွေ့ရှိရန် ယေရမိ၏ ရှေးဟောင်းလမ်းခရီးများသို့ ပြန်လည်သွားလာလိုစိတ်ရှိခြင်း သို့မဟုတ် မရှိခြင်း ပါဝင်ခဲ့သည်။ 1888 ခုနှစ်၏ စမ်းသပ်ခြင်းမှာ Elder Jones နှင့် Waggoner တို့က ယူဆောင်လာခဲ့သော လာအိုဒိကိ အသင်းတော်အတွက် သတင်းစကားဖြစ်ပြီး၊ ယင်းသည် ယုံကြည်ခြင်းအားဖြင့် ဖြောင့်မတ်ခြင်း၏ သတင်းစကားလည်း ဖြစ်သည်။
In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.
لە ساڵی 1856دا، پەیامی بۆ لاودیکیا یەکەمجار گەیشتە ناو بزووتنەوەی میلێریتەکان، و لەگەڵ ڕووناکیی زیادەی «حەوت جار»دا هات؛ بەڵام هەردوو ئەو ئەزموونەی کە بە چارەسەرەکانی ناو پەیامی بۆ لاودیکیا نیشاندرابوو، و هەروەها پەیامی مێژووی پێغەمبەرانە، لە ساڵی 1863دا ڕەتکرانەوە. ئەو ئەزموونە بە بینینەوەی (mareh)ی «دەرکەوتن» نیشاندرابوو، و بینینەوەی (chazon)ی «مێژووی پێغەمبەرانە»ش هەروەها ڕەتکرانەوە. هەردوو ئەو بینینەوانە تەواوبوونی خۆیان لە 22ی ئۆکتۆبری 1844دا دۆزیبووەوە، و نۆزدە ساڵ دواتر هەردووکیان ڕەتکرانەوە، چونکە عیسا هەمیشە کۆتایی بە سەرەتاکە دەناسێنێت.
On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.
ថ្ងៃទី១១ ខែកញ្ញា ឆ្នាំ២០០១ ការសាកល្បងនៃការបះបោរឆ្នាំ១៨៦៣ និងឆ្នាំ១៨៨៨ បានក្លាយជាសេចក្តីពិតសម្រាប់សាកល្បងម្តងទៀត ពីព្រោះទាំងពីរនោះបានជាប់ទាក់ទងនឹងផ្លូវបុរាណនៃយេរេមា។ នៅកាលបរិច្ឆេទនោះ សារភ្លៀងចុងក្រោយបានមកដល់ ហើយការសាកល្បងនៃឆ្នាំ១៩១៩ ក៏បានមកដល់ដែរ ពីព្រោះនៅឆ្នាំ១៩១៩ ដំណឹងល្អក្លែងក្លាយអំពីព្រះគ្រីស្ទមួយអង្គដែលខ្វះអត្ថន័យព្យាករណ៍ទាំងស្រុង ត្រូវបានលើកឡើងជាសារ «សន្តិភាព និងសុវត្ថិភាព» ក្លែងក្លាយ។ នៅពេលទេវតាដ៏មានឫទ្ធានុភាពនៃវិវរណៈ ជំពូក១៨ បានចុះមកនៅថ្ងៃទី១១ ខែកញ្ញា ឆ្នាំ២០០១ ខទាំង១ ដល់៣ បានសម្រេច ហើយខទាំង១ ដល់៣ តំណាងឲ្យសារនៃ «សំឡេងទីមួយ»។
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ndizha iza iryi jambo ko natangaje yuko New York igiye guhanagurwa n’umuraba ukomeye w’amazi? Ibyo sinigeze mbivuga. Icyo navuze ni uko, ubwo narebaga inyubako nini zari zirimo kuzamurwa yo, igorofa hejuru y’igorofa, naravuze nti: ‘Mbega ibintu biteye ubwoba bizabaho igihe Uwiteka azahaguruka kugira ngo anyeganyeze cyane isi! Ubwo ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohozwa.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku birebana n’ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe inyubako nini zaho zizahirikwa n’uguhindukiza no guhinyagura kw’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, gukozwa kumwe kw’imbaraga ze zikomeye, kandi ayo mazu y’igitinyiro azagwa. Ibintu bizabaho biteye ubwoba ku buryo tudashobora kubwiyumvisha.” Review and Herald, July 5, 1906.
With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.
Okubwera kwa mngelo wa Chivumbulutso 18, mvula yakugwa m’mbuyo inayamba kugwa pang’ono-pang’ono, ndipo “mtsutsano wa uneneri” woimiridwa m’chaputala chachiwiri cha Habakuku unayamba. Mtsutsanowo unali wokhudza njira ziwiri zomvetsetsera uneneri wa Baibulo, ndi uthenga wabodza ndi weniweni wa mvula yakugwa m’mbuyo. Mtsutsanowo umatha pamene “liwu lachiwiri” la Chivumbulutso 18 lifika ndi kuzindikiritsa chiyambi cha chiweruzo chachiphamaso cha Mulungu pa Babulo wa masiku ano, ndipo limaitanira gulu lina la Mulungu kutuluka mu Babulo. Kufika kwa liwu lachiwiri kumasonyeza mapeto a mbiri ya kusindikizidwa kwa zikwi zana limodzi ndi makumi anayi ndi zinayi, zomwe zimaimiridwa ndi chonyansa chachinayi, chomwe nachonso chimaimira m’badwo wachinayi ndi womaliza wa Chiadiventisti cha Laodikaya monga kugwadira dzuwa, pa lamulo la Sabata la Lamlungu lomwe layandikira kubwera.
The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.
Akufa embeddelo lya Bupolotesitante obwasaliziddwa, wakati w’okukka kw’omumalaika n’omulyango ogwaggwaawo ogwa 1844, kwalaga akufa embeddelo lya Obwadiventi obwa Laodikiya wakati w’okukka kw’omumalaika n’omulyango ogwaggwaawo ogw’etteeka lya Ssande eriri kumpi okujja. Nnabbi eyava mu Yuda yaziikibwa mu ntaana y’emu ne nnabbi ow’obulimba ow’e Beseri, era kabaka Yosiya bwe yatandika enkyukakyuka ye, yayimirira mu maaso g’entaana eyo yennyini. Enkyukakyuka ya kabaka Yosiya, erinnya lye eritegeeza “emisingi gya Katonda”, yatandika Katonda bwe yatandika okukulembera abantu Be ab’ennaku ez’oluvannyuma okuddayo eri emisingi nga September 11, 2001. Enkyukakyuka ye yali yatandise omulimu ogw’okuzzaawo yeekaalu bwe gwatwalibwa mu ngalo.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.
Na ikatokea katika mwaka wa kumi na nane wa mfalme Yosia, mfalme akamtuma Shafani mwana wa Asalia, mwana wa Meshulamu, mwandishi, kwenda nyumbani mwa Bwana, akisema, Panda kwa Hilkia kuhani mkuu, ili ahesabu fedha zilizoletwa nyumbani mwa Bwana, walizozikusanya walinzi wa mlango kutoka kwa watu; nao na wazitie mkononi mwa watenda kazi, wenye usimamizi wa nyumba ya Bwana; nao na wawape watenda kazi walio katika nyumba ya Bwana, ili kutengeneza palipobomoka pa nyumba; kwa mafundi seremala, na wajenzi, na waashi, na kwa kununua mbao na mawe ya kuchongwa ili kuikarabati nyumba. Lakini hawakuhesabiana nao kwa habari ya fedha zilizotiwa mikononi mwao, kwa sababu walitenda kwa uaminifu. Hilkia kuhani mkuu akamwambia Shafani mwandishi, Nimekiona kitabu cha torati katika nyumba ya Bwana. Hilkia akampa Shafani kile kitabu, naye akakisoma. Shafani mwandishi akamwendea mfalme, akamletea mfalme habari tena, akasema, Watumishi wako wameikusanya fedha iliyopatikana nyumbani, nao wameitia mikononi mwa watenda kazi, wenye usimamizi wa nyumba ya Bwana. Kisha Shafani mwandishi akamwonyesha mfalme, akisema, Hilkia kuhani amenipa kitabu. Shafani akakisoma mbele ya mfalme. Ikawa, mfalme aliposikia maneno ya kitabu cha torati, akayararua mavazi yake. Mfalme akamwamuru Hilkia kuhani, na Ahikamu mwana wa Shafani, na Akbori mwana wa Mikaia, na Shafani mwandishi, na Asaya mtumishi wa mfalme, akisema, Enendeni, mkamwulize Bwana kwa ajili yangu, na kwa ajili ya watu, na kwa ajili ya Yuda yote, kuhusu maneno ya kitabu hiki kilichopatikana; kwa maana ni kuu hasira ya Bwana iliyowaka juu yetu, kwa sababu baba zetu hawakusikiliza maneno ya kitabu hiki, ili kutenda sawasawa na yote yaliyoandikwa juu yetu. 2 Wafalme 22:3–13.
The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.
Ubuhanuzi bw’uko umwana yari kuzavuka akitwa Yosiya, bugaragaza itariki ya 11 Nzeri 2001, ubwo marayika ukomeye yamanukaga maze akayobora ubwoko Bwe bwo mu minsi y’imperuka gusubira mu nzira za kera. Uko kumanuka kwari kwaragizwe ikigereranyo mbere n’ukumanuka k’uwo marayika nyine ku wa 11 Kanama 1840. Uko kumanuka kwombi kwaranzwe n’ugusohora k’ubuhanuzi buvuga kuri Islamu. Umuntu wo mu mateka izina rye rifitanye isano no kumenya mbere y’igihe, no gutangaza mbere y’igihe ubuhanuzi bw’igihe buvuga kuri Islamu buboneka mu Byahishuwe igice cya cyenda umurongo wa cumi na gatanu, ni Yosiya.
In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.
Okuburuka kwombi kw’omumalayika ow’omu Okubikkulirwa essuula ey’ekkumi oba ey’ekkumi n’omunaana, erinnya “Yosiya” liteekebwako akabonero. Josiah Litch yaleeta obubaka bwa Obusiraamu obwatuukirizibwa nga Agusito 11, 1840, era nga Ssebutemba 11, 2001 obunnabbi obw’okuzaalibwa kw’omwana ayitibwa Yosiya, obwali bwanjulwa nnabbi atawulira mu byafaayo bya Yerobowaamu, bwatuukirizibwa mu Adventism ya Lawodikiya, ng’omumalayika akulembera abantu Be ab’ennaku ez’oluvannyuma okuddayo mu byafaayo eby’omusingi, omwatuukirizibwa okwo obwolekanyi bwa nnabbi atawulira ne Yerobowaamu bwe bwali busisinkanidde. Obujulizi obw’Ebyawandiikibwa bwalaga okutegeeza okw’omuntu ayitibwa Yosiya ajja okujja, era ebyafaayo ebifaananyizibwa nnabbi atawulira bwe byaddamu mu 1844, okutegeeza kwe okw’erinnya ne kuddamu nate okuteekebwa mu mboozi ey’obunnabbi.
On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.
Mweri wa ngabu ya Yuda, pa Septemba 11, 2001, akatongozya andu ake a muthenya wa mwisho kucokera ku njira sya kala sya Yeremia, iria syamwelesyaga myaka mirongo inya na itaano na itandatũ, iyo Mũthumwa wa Lirĩka aatethesya hekaru, nĩguo eze ghafula kuri yo pa Oktoba 22, 1844. Yosia aakũlya mũthĩnyo wa Musa hingo ĩrĩa aambĩrĩrie wĩra wa kũtonya hekaru. Wĩra wa andũ mia imwe na mĩongo ĩna na ĩna nĩ Isaya awumwĩkĩtie ta wĩra wa kũcookesya.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Vẽe vàkakora tale na veika dravudravua makawa, vẽe vàtara cake tale na veika sa lala tu eliu, ka vẽe vàvakavinakataka na veikoro sa rusa, io, na veika lala ni vuqa na i tabatamata. Aisea 61:4.
The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.
힐기야와 요시야가 성전을 수리하고 회복한 일은, 이사야가 하나님의 마지막 날의 백성이 이루는 일로 제시하는 바로 그 일이다. 이는 모든 선지자들이 자신들이 살던 시대보다 마지막 날들에 대하여 더 많이 말하기 때문이다. 그 일은 또한 에스라 시대에 바벨론에서 나왔던 자들에 의해서도 예표되었다.
For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.
Nokuti twali bazike; naye Katonda waffe tatulekanga mu bunyage bwaffe, naye atugoloddeko ekisa mu maaso ga bakabaka ba Buperusiya, okutuweereza okuzzibwamu amaanyi, okuyimirizaawo ennyumba ya Katonda waffe, n’okuddaabiriza amatongo gaayo, era n’okutuwa olukomera mu Yuda ne mu Yerusaalemi. Ezera 9:9.
The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.
Miti yizezebi yi kalukile lulwila Ezra yikamalukile pano vabafumine mu Babilona, kabiji yilembulula mulimo wa kubwezha Tempele waikalangako Yoshia, mulimo watongolwa na Isaya wa bantu ba Lesa ba moba a mwisho, kabiji watendekele pa 11 Sitenbala, 2001. Mu Kusokolola, Yohane naye watongola uwo mulimo.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.
Û dengê ku min ji ezmên bihîst, dîsa bi min re axivî û got: “Here, wê pirtûka piçûk a ku li destê wî milyaketî yê li ser deryayê û li ser axê radiweste vekirî ye, bigire.” Û ez çûm cem milyaketî û min jê re got: “Wê pirtûka piçûk bide min.” Û wî ji min re got: “Wê bigire û bixwe; ewê zikê te tal bike, lê di devê te de wê wek hingiv şîrîn be.” Û min wê pirtûka piçûk ji destê milyaketî girt û xwar; û di devê min de wek hingiv şîrîn bû, lê gava ku min xwar, zikê min tal bû. Û wî ji min re got: “Divê tu dîsa li ber gelek gelan û neteweyan û zimanan û padîşahan pêxemberî bikî.” Û qamîşek wek darikê destê min hat dayîn; û milyaket rawesta û got: “Rabibe, Perestgeha Xwedê, û gorîgehê, û wan ku tê de perestî dikin bipîve. Lê hewşa ku li derveyî Perestgehê ye derxîne û wê nepîve, çimkî ew ji neteweyên bêxwedê re hatiye dayîn; û ew ê bajarê pîroz çil û du meh bin lingan bidin.” Û ezê hêzê bidim her du şahidên xwe, û ew ê hezar û dused û şêst rojan pêxemberî bikin, cilên xwe ji palazê kirpîç kirine. Peyxam 10:8–11:3.
In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”
Muri iki gice, Yohana ahagarariye aba-Millerite bari bariye ubutumwa bwari mu kuboko kw’umumarayika ubwo yamanukaga ku wa 11 Kanama 1840, ariko kandi bakaba baranasogongewe no gucika intege gukomeye k’umubabaro kwo ku wa 22 Ukwakira 1844. Ahagaze kuri uko gucika intege gukomeye kwa 1844, Yohana yabwiwe ko we, nk’ikimenyetso cy’abantu b’Imana bo mu minsi y’imperuka, agomba kongera kunyura mu nararibonye yashushanyijwe n’igihe cyo kuva mu 1840 kugeza mu 1844, bityo akerekana mbere y’igihe ku wa 11 Nzeri 2001 no ku itegeko ryo ku Cyumweru rigiye kuza vuba. Yabwiwe ati: “Ukwiriye kongera guhanura imbere y’amoko menshi, n’amahanga, n’indimi, n’abami,” ibyo bikaba bihagarariye ko isi yose imurikirwa igihe umumarayika amanuka mu Ibyahishuwe igice cya cumi n’umunani, igihe amateka y’Ibyahishuwe igice cya cumi asubiwemo—“umurongo ku murongo.”
In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.
ꞌAndendwa na kumanyisha historia ambayo ingerudiwa wakati watu wa Mungu wa siku ya mwisho wangetabiri tena, Yohana aliambiwa “asimame na kupima” hekalu la Mungu. “Kupima” kwake kulitambulishwa kwa namna ya pekee, kwa maana alikuwa amewekwa katika mwaka wa 1844, ambako tumbo lake lilifanywa kuwa chungu kwa kukatishwa tamaa kwa Oktoba 22. Aliambiwa kupima hekalu, lakini auache ua wa nje, ambalo aliambiwa lilikuwa linawakilisha wakati wa Mataifa, watakapolikanyaga ua huo kwa miaka elfu moja mia mbili sitini. Miaka hiyo elfu moja mia mbili sitini iliisha mwaka wa 1798. Yohana alipaswa kuanza kupima kwake katika 1798, na kuacha ile miaka elfu moja mia mbili sitini iliyotangulia, ambapo hekalu la kiroho na Yerusalemu wa kiroho vilikuwa vimekanyagwa chini. Alikuwa amesimama katika kukatishwa tamaa kwa 1844, basi kutoka 1798 hadi 1844, ni miaka arobaini na sita. Hiyo miaka arobaini na sita inawakilisha hekalu.
When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:
Yohana, jinsi watu wa Mungu wa siku za mwisho walivyopaswa kutoa unabii tena, kama walivyofanya kuanzia 1840 hadi 1844, wangeanza wakati malaika alishuka katika utimilifu wa unabii kuhusu Uislamu. Kazi yao ya kutoa unabii tena ingehitaji kazi ya kupima hekalu, nayo kazi hiyo ingewakilisha uchunguzi wa “njia za kale,” yaani historia iliyowakilishwa na “hekalu,” iliyoanza wakati wa mwisho mwaka 1798, na kuishia kwa mshangao mkuu wa 1844. Walipoanza kazi yao ya kuchunguza njia za kale za Yeremia, ambazo ndizo “hekalu la miaka arobaini na sita” la Yohana, laana ya Musa ilionekana katika kifusi kilichotapakaa kote katika hekalu, na utabiri wa Yosia ajaye ukatimizwa. Kazi ya Yosia pia inatambulishwa tena na Isaya:
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Kandi bena baaku bakatunga mahali pa kale palibomolewa; ukainua misingi ya vizazi vingi; nawe utaitwa, Mkarabati wa boma lililobomoka, Mrejeshaji wa njia za kukaliwa. Isaya 58:12.
God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.
Luhya lya tsing’ani ta Nyasaye ba njiri b’a masiku ka mwisho baali kugarura “inzila z’okwikhalamo,” eziri “inzila za kale” za Yeremia. Baali kwombeka kandi ebisika ebyakafunzikha ebyakale, nga abakhuzi mu mboozi za Yosia nende Ezra baali bakhuyitsang’a. Baali kukolesa enjala ya “olulimi khululimi,” mana shibaalikha obusa “okukhwitsa” obulamu bw’imbali ya musingi ya Uadiventi, obumanyikhana nende hekaalu ya emyaka mirongo ina nende sita, halali mu kukhola batyo baali “okukhwitsa emisingi ya emilongo mingi.” Baali kumanya mbu buli mukhono kwa kulong’okha khumanyikha omulimo gwa musingi, mbu “olulimi khululimi” lumanyisia emisingi ya masiku ka mwisho okuva mu 1798 okhula mu 1844. Baali kulong’okha “oluvunu,” mana oluvunu lumanyisia okhukabuka khwa mbere mu shibya oba mu lukumba, olufungulilanga inzila ya amalwa mangi kandi. “Oluvunu” olw’ali lulong’okhwe lwali obuhikani bwa 1863.
When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.
Yosia alipowasili tarehe 11 Septemba 2001, watu wa Mungu wa siku za mwisho walirudi kwenye njia za kale za Yeremia na kuanza kupima historia ya Wamillerite. Waligundua “pengo.” Waliitambua kweli ya vito vya ndoto ya Miller walipokuwa wakijenga “mahali pa zamani palipoharibika.” Waligundua “nyakati saba,” kama Yosia alivyofanya, nao wakarejesha kweli ya Mambo ya Walawi ishirini na sita, na hivyo wakainua “mahali pa ukiwa wa zamani.” Waliporejesha maangamizo ya “kwanza” na ya “mwisho” ya Mambo ya Walawi ishirini na sita, ndipo walipotambua kwamba moja lilimalizika mwaka 1798 na lingine mwaka 1844. Hivyo basi, kazi yao ya kuinua mahali pa ukiwa wa zamani ndiyo ilikuwa hasa ile “fimbo” aliyopewa Yohana iliyomwezesha kulipima hekalu.
The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.
Yuda qabilasining Arsloni O‘z xalqini qadimgi yo‘llarga qaytarib olib bordi, toki ular keyingi yomg‘ir xabarini topa olsinlar; va keyingi yomg‘ir xabari uchinchi voyga oid Islom xabaridir. Ular oxir-oqibat Habakkukning ikki muqaddas lavhasini — 1843 va 1850-yillardagi kashshoflik jadvallari orqali ifodalanganidek — kashf etganlarida, poydevor Vahiy kitobining sakkizinchi bobidagi “uch voy”ni o‘z ichiga olganini, hamda ikkinchi voy Millerchilar ma’badi bunyod etilgan poydevor tarixida yakunlanganini ko‘rdilar. Shundan so‘ng ular bashoratlarning uch karra tatbiq etilishi qoidasining tushunchasi Yuda qabilasining Arsloni tomonidan avvaldan o‘rnatib qo‘yilganini angladilar, toki ular Yeremiyoning qadimgi yo‘llariga qaytganlarida, “orom va tetiklik”ni tanib olsinlar; bu esa uchinchi voyning keyingi yomg‘ir xabari bo‘lib, birinchi va ikkinchi voylarning ikki guvohi bilan aniqlanib, mustahkamlangan.
We will continue this study in the next article.
Tutokomeza funzo hili katika makala inayofuata.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Dijmin hewl dide ku hiş û birûskên bira û xwişkên me ji xebata amadekirina gelê ku di van rojên dawî de bisekinînin, bidivêre. Sofîstîkayên wî ji bo vê yekê hatine çêkirin ku hişan ji metirsî û erkên vê demê dûr bixin. Ew ronahiyê ku Mesîh ji ezmên hate da ku ji bo gelê Xwe bide Yûhenna, wek tiştekî bê qîmet dihesibînin. Ew fêr dikin ku dîmenên ku niha li pêşiya me ne, ewqas girîng nînin ku baldarîyek taybet werin dayîn. Ew rastiya ku ji esmanî ye bê bandor dikin û gelê Xwedê ji ezmûna wan a berê dizinin, û li şûna wê zanistekî derewîn didin wan.
“‘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.
“‘Bwana asema hivi, Simameni njiani, mkaone, mkaulizie mapito ya kale, ilipo njia iliyo njema, mkaitembee.’ 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.
“Ka pyndon uwei ruh ban pyut noh ïa ki nongrim jong ka jingngeit jong ngi—ki nongrim kiba la buh ha ka jingïathuhlypa jong ka kam jong ngi da ka jingpule ba ainguh bad ba duwai ïa ka Ktien bad da ka jingpynpaw. Ha kine ki nongrim ngi la tei naduh ki sanphew snem kiba la leit noh. Ki briew ki lah ban mut ba ki la shem ïa ka lynti kaba thymmai bad ba ki lah ban buh ïa u nongrim uba kham skhem ban ïa uta uba la dep buh. Hynrei kane ka long ka jingshukor kaba khraw. Ym don mano mano ruh ban buh ïa uwei pat u nongrim hynrei tang ïa uta uba la dep buh.”
“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.
“Ẽ myaka ya ũtangi, aingĩ nĩmaringite gwaka wĩtĩkio ũmwe mweru, na gũthikwo kwa mĩhianano mipya. No nyũmba yao yaarĩ kũhĩa nginya rĩ? O na itaikũma, nĩyagwĩte, nĩ ũndũ tiyathikĩtwo igũrũ rĩa Rũaro.
“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.
“Abigishwa ba mbere ntibagombaga guhura n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, hanyuma, bamaze gukora byose, bagahagarara badatsimbarara, bavuga bati: ‘Nta wundi musingi umuntu ashobora gushyiraho, uretse uwashyizweho’? 1 Abakorinto 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.
“Se tukwate ku bukosefu bwetu bwa ntendekelo ne ku bwakukosa kufika ku mpela. Ebyambo bya maka byatumwa na Leza kandi na Kristo kuli bano bantu, ukubafumya mu nsi, cintu ku cintu, ukwingila mu musana uwaboneka bwino uwa cine ca lelo. Na milomo yakwe yalengezebwe no mulilo wa mushilo, ababomfi ba kwa Leza babiliile ubutumwa. Ishiwi lya bulesa lyabikile icitemwiko calyo pa bwine bwa cine icabililwe.” Testimonies, voliyumu 8, 296, 297.