The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Kumyaka musanju egy’okulabula okuva mu 63 okutuuka ku mwaka gwa 70, ezaalangirirwa omusajja eyatambula “waggulu ne wansi mu nguudo za Yerusaalemi, ng’alangirira ebizibu ebyali bigenda okujja ku kibuga,” zaali zaafaananyizibwa okulabula okwaweebwa Yerusaalemi okumala emyaka esatu n’ekitundu, okusooka mu buweereza bwa Kristo, era oluvannyuma emyaka esatu n’ekitundu mu buweereza bw’abayigirizwa. Ebiwandiiko ebyasooka byamala dda okulaga nti okuzikirizibwa kwa Yerusaalemi kwandiyinzizza okuleetebwa ku musaalaba, oba oluvannyuma ku kukubibwa amayinja kwa Siteefano, naye obugumiikiriza bwa Katonda obw’ebbanga eggwanvu bwalyosa okusala kwe ku kibuga n’abantu baakyo.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ne ni kwanisa kũgũa igũrũ rĩa mũndũ o wothe, nĩikamũhũthia na kumũgĩa ihũri.” Andũ arĩa maaregire Kristũ nĩ maikarĩrwo na ihinda rĩa kuona mũciĩ wao na taifarĩao rĩgĩthukũka. Riiri wao nĩ wagĩaga kũmenyeka, na warĩrĩkaga ta rũvũri mbere ya rũhuho. Na nĩ kĩĩ gĩatũmire Ayahudi mahũthike? Nĩ rĩaĩ rĩrĩa, angĩkorwo nĩ marĩraakyũa igũrũ rĩake, rĩngĩakorwo nĩ rĩo rĩrĩ mũrango wao wa kwigania. Nĩ wega wa Ngai ũrĩa wanyaritwo, na ũthingu ũrĩa watikirĩirwo, na tha ũrĩa wanyihitirwo. Andũ nĩmeeyumbĩte kurwana na Ngai, na kĩrĩa gĩothe kĩrĩa gĩangĩakorwo ũhonokio wao gĩgĩcokerwo gĩtuĩka mũthĩnyo wao. Gĩothe kĩrĩa Ngai aarathanire kĩa muoyo bo nĩmakionire gĩa gĩkuũ. Mũtharaba-inĩ kwa Kristũ kũrĩa Ayahudi maamũkomerire, nĩ kwarĩ na ũhũthio wa Jerusalemu. Thakame iria yathirikirio Kalivari nĩ yo yarĩ ũritũ ũrĩa wamaheire kũthira na kũũgũa mbaara-inĩ ya ũniinĩ ũyũ na ya ũniinĩ ũrĩa ukwĩza. O ta ũguo nĩguo gũkaakorwo mũthenya ũrĩa mũnene wa mũth mwisho, hĩndĩ ĩrĩa ciira ĩgũa igũrũ rĩa arĩa maarega wega wa Ngai. Kristũ, ihiga rĩao rĩa gũtũma makorwo na gũikarania, nĩagakena kũbonanĩria kwao ta gĩkũyũ kĩa kũhoreria. Riiri wa ũthiũ wake, ũrĩa kũrĩ arĩa athingu ũrĩ muoyo, kũrĩ arĩa aũru ũgatuĩka mwaki ũrĩa ũrĩa. Nĩ ũndũ wa wendani ũrĩa waregĩtwo, na wega ũrĩa wanyaritwo, mwĩhia nĩagathira.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Na mifano mingi na maonyo ya kurudiwa-rudiwa, Yesu alionyesha matokeo ambayo yangewapata Wayahudi kwa kumkataa Mwana wa Mungu. Katika maneno hayo alikuwa akiwaelekeza wote katika kila kizazi wanaokataa kumpokea Yeye kuwa Mkombozi wao. Kila onyo ni kwa ajili yao. Hekalu lililotiwa unajisi, mwana asiiyetii, wakulima wa uongo, wajenzi wenye dharau, vina mfano wake katika uzoefu wa kila mwenye dhambi. Asipotubu, hukumu ambayo mambo hayo yalikuwa kivuli chake itakuwa yake.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Muda wa miaka saba ambao katika huo yule mtu aliushuhudia Yerusalemu, uligawanywa wakati wa mazingiwa ya kwanza katika vipindi viwili vilivyo sawa vya siku elfu moja mia mbili na sitini. Miaka hiyo saba iliwakilisha kuangamizwa kwa Yerusalemu, na miaka saba ya huduma za Kristo na za wanafunzi iliwakilisha mwanzo wa kuangamizwa kwa Yerusalemu, naye Yesu daima huonyesha mwisho kwa mwanzo. Miaka hiyo saba pia ilifananishwa kwa mfano na “nyakati saba” dhidi ya ufalme wa kaskazini, ambazo ziligawanywa katika vipindi viwili vilivyo sawa vya miaka elfu moja mia mbili na sitini.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Kino Roma ya kisasa ikirudia historia ya Roma ya kipagani na ya kipapa ya kulikanyaga Yerusalemu halisi na ya kiroho, na kino Roma ya kisasa ikirudia historia mbili za vipindi viwili vya onyo vilivyotolewa na yule mtu tangu mwaka wa 63 hadi mwaka wa 70, na wakati Roma ya kisasa inaporudia historia iliyowakilishwa na vipindi viwili ambavyo Kristo na wanafunzi walitembea wakiingia na kutoka Yerusalemu kwa miaka mitatu na nusu, vipindi viwili tofauti vitaonyeshwa, ijapokuwa katika siku za mwisho, “wakati haupo tena.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Mya nyuma ya vipindi hivyo viwili ni ile miezi arobaini na miwili ya kiishara ambayo ndani yake Roma ya Kisasa hutekeleza mateso yake ya mwisho dhidi ya waaminifu, baada ya jeraha lake la mauti kuponywa katika sheria ya Jumapili iliyo karibu kuja. Hiyo miezi arobaini na miwili ya kiishara ni ya pili kati ya vipindi viwili, nayo ndiyo kipindi cha hukumu ya utekelezaji ya Roma ya kisasa. Kipindi hicho hutanguliwa na hukumu ya uchunguzi ya walio hai katika Uadventista wa Laodikia.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Omuntu eyayanjulira Yerusaalemi eyennyini okulabula yafiira mu kuzingiza kwa Tito. Teyafiira mu kuzikirira kwennyini, wabula mu kuzingiza okwakukulembera okuzikirira okwo, kubanga tewaafaayo Mukristaayo n’omu mu kuzikirira kwa Yerusaalemi.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Kwa muda wa miaka saba mtu mmoja aliendelea kwenda juu na chini katika mitaa ya Yerusalemu, akitangaza ole zilizokuwa zikiujia mji huo. Mchana na usiku aliimba maombolezo hayo ya kutisha: ‘Sauti kutoka mashariki! sauti kutoka magharibi! sauti kutoka kwa pepo nne! sauti juu ya Yerusalemu na juu ya hekalu! sauti juu ya bwana-arusi na juu ya bibi-arusi! sauti juu ya watu wote!’—Ibid. Kiumbe huyu wa ajabu alifungwa gerezani na kupigwa mijeledi, lakini hakuna malalamiko yaliyotoka midomoni mwake. Kwa matusi na dhuluma alijibu tu: ‘Ole, ole kwa Yerusalemu!’ ‘ole, ole kwa wakaaji wake!’ Kilio chake cha onyo hakikukoma mpaka alipouawa katika mazingiwa aliyokuwa ameyatabiri.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Omul a murit în timpul asediului, dar nu la nimicirea finală, iar nimicirea finală reprezintă închiderea timpului de probă și cele șapte plăgi de pe urmă. Prin urmare, omul este un simbol al soliei de a părăsi Ierusalimul la primul asediu. Atunci creștinii au fugit, iar în primii trei ani și jumătate, omul era un simbol al unui grup care nu moare în Ierusalim, iar în cei de-ai doilea trei ani și jumătate el este un simbol al ultimilor creștini care mor înainte de închiderea timpului de probă. În prima perioadă el îi identifică pe cei o sută patruzeci și patru de mii, iar în a doua perioadă de trei ani și jumătate el reprezintă marea mulțime care moare în timpul celei de-a doua perioade.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Mwanamume yule ujumbe wake uliandikwa na mwanahistoria, nao uliwakilishwa kwa sauti sita. Hapo mwishowe alipofungwa gerezani, ujumbe wake wa saba na wa mwisho ulikuwa “ole, ole” juu ya Yerusalemu na wakaaji wake. “Sauti” ya kwanza iliyoandikwa ilikuwa “sauti kutoka mashariki,” na ujumbe wake wa mwisho ulikuwa “ole.” Kipengele cha kwanza cha ujumbe wake na kipengele cha mwisho cha ujumbe wake kilikuwa ishara ya kibiblia inayowakilisha Uislamu, kwa maana Uislamu ni watoto wa “mashariki” katika Biblia, nao wanawakilishwa na “upepo wa mashariki.” Kurudiwa mara mbili kwa neno “ole” katika ujumbe wake wa mwisho kunaakisi mwisho wa Babeli ya Kisasa, wakati wafalme wa dunia wanalia mara tatu, “Ole, ole mji ule mkuu.” Neno la Kigiriki lililotafsiriwa kuwa “ole” katika mistari ile mitatu ya Ufunuo sura ya kumi na nane, limetafsiriwa kuwa “ole” katika sura ya nane, mstari wa kumi na tatu.
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.
ئەن من دیم و گوه بیستەوە کە فریشتەیەک بە ناوەڕاستی ئاسماندا دەفڕی و بە دەنگێکی بەرز دەیگوت: وای، وای، وای بە سەر نیشتەجێوانی زەوی، بەهۆی ئەو دەنگانەی دیکەی کەڕنای سێ فریشتەکە، کە هێشتا نەژاوەن! مکاشفە ٨:١٣
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Kuwatangaza kwa mtu yule kwa kusema, “ole, ole,” kunawakilisha matumizi ya mara tatu ya mikosi ile mitatu; kwa maana vipengele vya Mkosi wa kwanza, vikijumlishwa pamoja na vipengele vya Mkosi wa pili “amri juu ya amri,” vinavitambulisha vipengele vya Mkosi wa tatu, kama vile maonyesho yale matatu ya “ole, ole” ya wafalme wa dunia katika sura ya kumi na nane yanavyowakilisha Mkosi wa tatu, kama ilivyothibitishwa na Mikosi ya kwanza na ya pili. Mwanzo na mwisho wa ujumbe wa mtu yule uliufananisha kwa mfano ujumbe wa Uislamu wa Mkosi wa tatu.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Ubusobanuro bwa mbere bw’ubutumwa bwe bwari ijwi ryaturukaga mu “burasirazuba,” kandi “uburasirazuba” ni ikimenyetso cya Isilamu, ariko kandi ni n’ikimenyetso kiranga marayika ushyiraho ikimenyetso uva iburasirazuba.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Mbeti panzi ya mambo hayo nikaona malaika wanne wamesimama katika pembe nne za dunia, wakiizuia pepo nne za dunia, ili upepo usivume juu ya dunia, wala juu ya bahari, wala juu ya mti wowote. Kisha nikamwona malaika mwingine akipanda kutoka mashariki, naye alikuwa na muhuri wa Mungu aliye hai; akalia kwa sauti kuu kuwaambia wale malaika wanne, waliopewa kuidhuru dunia na bahari, akisema, Msiidhuru dunia, wala bahari, wala miti, hata tutakapokwisha kuwatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Nami nikaisikia hesabu ya hao waliotiwa muhuri; nao walikuwa mia moja arobaini na nne elfu, waliotiwa muhuri, kutoka katika kabila zote za wana wa Israeli. Ufunuo 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Ku nkuru ya Eliya ku Musozi Karumeli, igihe yarebaga ku nyanja akabona igicu, yari areba iburengerazuba, kuko Umusozi Karumeli uherereye hafi y’Inyanja ya Mediterane.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
Na ikawa mara ya saba, akasema, Tazama, wingu dogo linatokea baharini, mfano wa kiganja cha mkono wa mtu. Naye akasema, Kwea juu, mwambie Ahabu, Tandika gari lako, ukashuke, mvua isikuzuie. 1 Wafalme 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
Elia angekuwa ameelekea upande wa magharibi, kuelekea Bahari ya Mediterania. Katika Luka sura ya kumi na mbili, Kristo anasema kwamba ujumbe Wake ni ujumbe wa mgawanyiko.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
Ndzi lo ndzi tele ku: Xana mi ehleketa leswaku ndzi tile ku tisa ku rhula emisaveni? Ndzi mi byela ndzi ku, Ee; kambe ematshan’weni ya kona, ku avana: hikuva ku sukela sweswi ku ta va ni vanhu va ntlhanu endlwini yin’we, va avanyetiwile, vanharhu va lwa ni vambirhi, ni vambirhi va lwa ni vanharhu. Tata u ta avana ni n’wana wa yena wa jaha, ni n’wana wa jaha a avana ni tata wa yena; manana ni n’wana wa yena wa nhwanyana, ni n’wana wa nhwanyana ni manana wa yena; mana wa nuna ni makoti wa yena, ni makoti ni mana wa nuna wa yena. A tlhela a byela vanhu a ku, Loko mi vona papa ri huma evupela-dyambu, hi ku hatlisa mi vula mi ku, Ku ta na mpfula; naswona swi va tano. Naswona loko mi vona moya wa dzonga wu ba, mi vula mi ku, Ku ta va ni ku hisa; naswona swi humelela tano. N’wina vakanganyisi, mi kota ku twisisa xivumbeko xa tilo ni xa misava; kambe swi njhani leswi mi nga kotiki ku twisisa nkarhi lowu? Luka 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Ujumbe wa mjumbe kwa Yerusalemu unabeba saini ya Alfa na Omega, kwa maana mwanzo na mwisho humtambulisha Uislamu wa Ole wa tatu, na kwa sauti ya “mashariki” wakati huohuo hutambulisha ujumbe wa Uislamu kuwa ni ujumbe wa kutiwa muhuri. “Sauti ya pili” kutoka “magharibi” hutambulisha mvua ya vuli, ambayo ndiyo mvua ya mwisho, na manabii wote wanazungumza juu ya siku za mwisho. Ujumbe wa “magharibi” ni ishara ya ujumbe wa mvua ya vuli, ambao huzalisha makundi mawili ya waabuduo. Kundi moja haliwezi kuutambua ujumbe wa mvua ya vuli, kwa maana “hawautambui wakati huu.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
ئەو توخمەی دواتری نامەی پەیامنێر، دەنگی «چوار با»کانە، کە هەمان کات هەم پەیامی مۆرکردنەکەیە و هەم پەیامی ئەسپە تووڕەکەی ئیسلام، وەک لە لایەن سێیەم وای بەڵا نیشان دراوە. توخمەی دواتر لە دژی ئۆرشەلیم و پەرستگاکەیە؛ بەمەش پەیامی هەموو پێغەمبەران دیاری دەکرێت، کە پۆلێک خەڵک ناساندن دەکات کە بەجێ دەهێڵدرێن، چونکە بانگەوازی ڕزگارییان نە لە مەسیحدا بنیات ناوە، بەڵکو لە پەرستگا و لە میراتی خۆیان وەک گەلی هەڵبژێردراوی خودا. ئەوانەن لە سەرانسەری مێژووی پیرۆزدا کە وەک ئەوانە نوێنەرایەتی دەکرێن کە بانگەشە دەکەن: «پەرستگای یەزدان، پەرستگای یەزدان ئێمەین.» پەیامی دژی ئۆرشەلیم و پەرستگا، پەیامی لاودیسیاییە.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“कलीसिया पवित्र आत्मा की सामर्थ्य से जीवित नहीं की जाती, इस पर आश्चर्य करने की कोई आवश्यकता नहीं है। पुरुष और स्त्रियाँ उस शिक्षा को एक ओर रख रहे हैं जो मसीह ने दी है। क्रोध और लोभ विजय प्राप्त कर रहे हैं। आत्मा-मन्दिर दुष्टता से भरा हुआ है। मसीह के लिए कोई स्थान नहीं है। मनुष्य अपने ही कुटिल मार्गों पर चलते हैं। वे उद्धारकर्ता के वचनों पर ध्यान नहीं देते। वे अपने को अपने ही हाथों में सौंप देते हैं, और ताड़ना तथा चेतावनियों को अस्वीकार करते रहते हैं, यहाँ तक कि दीपाधार अपने स्थान से हटा दिया जाता है, और आत्मिक विवेक मानवीय विचारों के कारण भ्रमित हो जाता है। यद्यपि वे सेवा में न्यून हैं, तौभी वे अपने को यह कहते हुए धर्मी ठहराते हैं, ‘यहोवा का मन्दिर, यहोवा का मन्दिर हम हैं।’ वे परमेश्वर की व्यवस्था को अलग रख देते हैं, ताकि अपनी ही कल्पना के प्रकाश का अनुसरण करें।” Review and Herald, April 8, 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Mutumwa mwandima akazamura izwi ry’ubutumwa bwe bwo kuburira, aribwira abakwe n’abageni, nk’ikimenyetso cy’uburyo bwa “umurongo ku wundi murongo”; kuko umurongo w’ubuhanuzi wo mu minsi y’imperuka uzaba nk’uko umurongo w’ubuhanuzi wari uri mu minsi ya Nowa, igihe bahaga kandi bagashyingirwa mu gihe nyir’izina umwuzure wo kurimbura wari ugiye kurengerera ibyifuzo byabo by’isi n’imigambi yabo.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
“Muandiko wa Leza ulumbula ukuti mu nshiku sha kulekelesha abantu bakaba abalefwilwa sana ku fintu fya pano nse, ku kusekelela no kufwaya impiya. Bakaba impofu ku bushinka bwa muyayaya. Kristu atila, ‘Nga filya inshiku shakwa Noa shaali, efyo no kwisa kwa Mwana wa muntu kukaba. Pantu nga mu nshiku ishaali ilyo ubushiku bwa mu mafula tabulaisa, baali ukulya no kunwa, ukuupa no kupelwa mu cupo, ukufika ku bushiku ubwaingililepo Noa mu bwato; kabili tabaishibe nangu panono ukufika ilyo aaya amenshi yaisa no kubasenda bonse; efyo no kwisa kwa Mwana wa muntu kukaba.’ Mateo 24:37–39.”
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Nivy’ukya lelo. Abantu balebutukila mu kulonda inyungu no mu kwikunda okwabo, nk’aho ata Mana iriho, ata juru, kandi ata buzima bw’inyuma y’ubu. Mu minsi ya Nowa, imburi y’umwuzure yararungitswe kugira ngo ihahamure abantu mu bugome bwabo kandi ibahamagare ukwihana. Uko ni ko n’ubutumwa bw’ukuza kwa Kristo kwegereje bwateguriwe gukangura abantu bakava mu kwibanda ku bintu vy’isi. Bugenewe kubakangura ngo bamenye ivy’ukuri vy’ibihe bidashira, kugira ngo bitabire ubutumire bwo ku meza y’Umwami.”
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“Looñg yii waññi ci xibaar bu baax bi mooy ñu ko jox àddina bépp—‘ci bépp xeet, ak giir, ak làmmiñ, ak xeet wu nekk ci nit ñi.’ Peeñu Yàlla 14:6. Bàyyi-bés bi mujj ci artu ak yërmande war na leerël suuf sépp ak ndam-lëram. War na jot ci nit ñépp ci seen xeeti bopp, ku bare alal ak ku néew alal, ku kawe ak ku suufe. ‘Demleen ci yoon yu mag yi ak ci wàll yi,’ la Kirist nee, ‘te gaawleen leen ñu dugg, ngir sama kër man a fees.’” Léebooni Kirist, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Endi ey’okulabula esembayo essa kimu ku nsonga mu kitundu ekyakulembera. Obubaka obukiikiriziddwa ng’eddoboozi erivuganya “abantu bonna”, bwe Bujulizi Obulamu Emirembe n’Emirembe, obulaga obwetaavu okutuukiriza ebyetaagisa eby’Enjiri olw’okulokolebwa. Ekyetaagisa ekisooka eky’Enjiri ey’emirembe n’emirembe kwe kutya Katonda, era okutya okwo kusinziira ku mazima nti ebibi byaffe bye byateeka Kristo, Omwana wa Katonda omulamu, ku musaalaba.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Ubutumwa bwose bw’uwari intumwa i Yerusalemu mu myaka irindwi y’umurimo we bwagereranyaga ubutumwa bwiza bw’iteka ryose, ari bwo butumwa bwiza bumwe rwose bwatanzwe mu myaka irindwi Kristo yahamije isezerano na benshi kuva mu mwaka wa 27 kugeza mu mwaka wa 34. Kandi ni na bwo butumwa bwiza bw’iteka ryose butangazwa mu bihe bibiri bya nyuma by’iminsi y’imperuka, kandi bufitanye isano yihariye n’ubutumwa bw’imvura y’itumba, bukaba ari ubutumwa bwa Isilamu bwo “Bara ya gatatu.” Bugaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane, itandukanywa ry’ingano n’urumamfu, imimerere ya Lawodikiya y’urumamfu, n’imikoreshereze y’ubuhanuzi mu buryo butatu nk’ikimenyetso cy’uburyo bw’imikorere bw’imvura y’itumba, ari bwo “umurongo ku wundi murongo.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Meseji ya myaka irindwi muri ayo mateka yashyizwe mu buryo bw’ubuhanuzi mu “minsi yo kwihorera” yari igice cy’ivugwa rya mbere rwose ry’ubutumwa bwa Kristo n’umurimo We, kandi ubutumwa Bwe n’umurimo We bigomba kuzongera gusubirwamo mu minsi y’imperuka n’ibihumbi ijana na mirongo ine na bine. Bityo bazamenyekanisha ubutumwa bwabo mu rwego rw’ubuhanuzi rw’“iminsi yo kwihorera kw’Imana”. Muri Bibiliya harimo ibyitegererezo bibiri by’“kwihorera” kw’Imana bihagarariwe mu Ijambo Ryayo: ukwihorera kwayo ku bwoko bwayo, ndetse n’ukwihorera kwayo ku banzi bayo.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
“nyakati saba” za Mambo ya Walawi ishirini na sita zinaonyesha kisasi cha Mungu juu ya watu Wake waasi, na kisasi hicho kinajumuisha kukanyagwa halisi na kiroho kwa patakatifu na jeshi. Ndani ya ishara ya kukanyagwa kwa patakatifu na jeshi, ishara ya kisasi cha Mungu juu ya adui Zake nayo pia inawakilishwa. Katika siku za mwisho kisasi cha Mungu dhidi ya watu Wake kinawakilishwa kama kutapikwa nje kwa Uadventista wa Laodikia katika sheria ya Jumapili inayokaribia kuja. Katika alama hiyo ya njia kisasi Chake juu ya Babeli ya Kisasa nacho pia huanza.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Laodicean Adventism-ийн ဒိဋ္ဌဇီဝိတရှိသူများအပေါ် ပြုလုပ်သည့် စုံစမ်းစစ်ဆေးရေးတရားစီရင်ခြင်းနှင့်၊ ထိုအရာနောက် ဆိုးညစ်သော တိုင်ရုမြို့၏ ပြည့်တန်ဆာမိန်းမနှင့် သူမ စီးနင်း၍ အုပ်စိုးလျက်ရှိသော သားရဲအပေါ် ပြုလုပ်သည့် အကောင်အထည်ဖော်တရားစီရင်ခြင်းတို့သည်၊ ရူပါရုံတိုင်း၏ အကျိုးသက်ရောက်မှု ပြည့်စုံအကောင်အထည်ဖော်လျက်ရှိသော နောက်ဆုံးကာလ၏ ပရောဖက်ပြုသမိုင်းဖြစ်သည်။ ရူပါရုံတိုင်းကို ထိုပရောဖက်ပြုကာလနှစ်ခု၌သာ အသုံးချရမည်ဖြစ်သည်၊ အကြောင်းမှာ နောက်မိုး၏ နည်းစနစ်သည် ပရောဖက်ပြုလိုင်းပေါ်၌ ပရောဖက်ပြုလိုင်းကို အသုံးချခြင်းဖြစ်သောကြောင့်ဖြစ်သည်။ ထိုသမိုင်းနှစ်ခု၏ အစတွင် ယေရှုသည် ထိုအချိန်တွင် အသက်ရှင်လျက်ရှိသူများသည် ကမ္ဘာမြေသမိုင်း၏ နောက်ဆုံးမျိုးဆက်အတွင်း ရှိကြသည်ကို သက်သေပြသော “နိမိတ်လက္ခဏာ” တစ်ရပ်ကို ဖော်ထုတ်သတ်မှတ်တော်မူခဲ့သည်။
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Ukahulo wa ntete waalombweleho panze ukutimbilila kwa baana ba pa maelufu umwanda umo na makumi yane na bane pa Septemba 11, 2001. Muli iyo waymark ni mo mwaikishilwe “echishininkisho” icho Kristi aishile mu Luka 21.
We will continue this study in the next article.
Katika makala inayofuata tutaendelea na somo hili.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“ਹੁਣ, ਹੇ ਭਰਾਵੋ, ਪਰਮੇਸ਼ੁਰ ਚਾਹੁੰਦਾ ਹੈ ਕਿ ਅਸੀਂ ਉਸ ਮਨੁੱਖ ਦੇ ਨਾਲ ਆਪਣੀ ਥਾਂ ਲਵੀਂਏ ਜੋ ਲਾਲਟੈਨ ਢੋ ਰਿਹਾ ਹੈ; ਅਸੀਂ ਆਪਣੀ ਥਾਂ ਉੱਥੇ ਲੈਣੀ ਚਾਹੁੰਦੇ ਹਾਂ ਜਿੱਥੇ ਚਾਨਣ ਹੈ, ਅਤੇ ਜਿੱਥੇ ਪਰਮੇਸ਼ੁਰ ਨੇ ਤੁਰਹੀ ਨੂੰ ਇੱਕ ਨਿਸ਼ਚਿਤ ਧੁਨ ਦਿੱਤੀ ਹੈ। ਅਸੀਂ ਤੁਰਹੀ ਨੂੰ ਇੱਕ ਨਿਸ਼ਚਿਤ ਧੁਨ ਦੇਣੀ ਚਾਹੁੰਦੇ ਹਾਂ। ਅਸੀਂ ਉਲਝਣ ਵਿੱਚ ਰਹੇ ਹਾਂ, ਅਤੇ ਅਸੀਂ ਸੰਦੇਹ ਵਿੱਚ ਰਹੇ ਹਾਂ, ਅਤੇ ਕਲੀਸਿਆਵਾਂ ਮਰਨ ਨੂੰ ਤਿਆਰ ਹਨ। ਪਰ ਹੁਣ ਇੱਥੇ ਅਸੀਂ ਪੜ੍ਹਦੇ ਹਾਂ: ‘ਅਤੇ ਇਨ੍ਹਾਂ ਗੱਲਾਂ ਤੋਂ ਬਾਅਦ ਮੈਂ ਇੱਕ ਹੋਰ ਦੂਤ ਨੂੰ ਸੁਰਗ ਤੋਂ ਹੇਠਾਂ ਉਤਰਦਾ ਵੇਖਿਆ, ਜਿਸ ਕੋਲ ਵੱਡਾ ਅਧਿਕਾਰ ਸੀ; ਅਤੇ ਧਰਤੀ ਉਸ ਦੀ ਮਹਿਮਾ ਨਾਲ ਪ੍ਰਕਾਸ਼ਿਤ ਹੋ ਗਈ। ਅਤੇ ਉਸ ਨੇ ਬਲਵਾਨ ਸੁਰ ਨਾਲ ਜੋਰ ਨਾਲ ਪੁਕਾਰ ਕੇ ਕਿਹਾ, ਮਹਾਨ ਬਾਬੁਲ ਡਿੱਗ ਪਿਆ, ਡਿੱਗ ਪਿਆ ਹੈ, ਅਤੇ ਉਹ ਭੂਤਾਂ ਦਾ ਨਿਵਾਸ, ਹਰ ਅਸ਼ੁੱਧ ਆਤਮਾ ਦਾ ਅੱਡਾ, ਅਤੇ ਹਰ ਅਸ਼ੁੱਧ ਅਤੇ ਘਿਨਾਉਣੇ ਪੰਛੀ ਦਾ ਪਿੰਜਰਾ ਬਣ ਗਿਆ ਹੈ’ [ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ 18:1, 2]।
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Ndzi ri ke, xana hi ta swi tivisa ku yini hi ta ku yini hi rungula rero loko hi nga ri eka xiyimo xo lemuka nchumu na wun’we wa ku vonakala ka le tilweni loko ku fika eka hina? Naswona hi ta hatla hi amukela vuxisi lebyi nga bya munyama lowukulu loko byi fika eka hina hi munhu loyi a pfumanaka na hina, loko hi nga ri na xiphemu ni xin’we xa vumbhoni leswaku Moya wa Xikwembu hi wona wu n’wi rhumeke. Kreste u te, ‘Ndzi ta hi vito ra Tatana wa mina, kambe a mi ndzi amukeli’ [vona Yohane 5:43]. Kutani, wona lowo hi wona ntirho lowu wu yaka emahlweni laha ku sukela enhlanganweni wa le Minneapolis. Hikuva Xikwembu xi rhumela rungula hi vito ra xona leri nga pfumalaniki ni mianakanyo ya n’wina, hikwalaho [mi gimeta hi ku vula leswaku] a ri nge vi rungula leri humaka eka Xikwembu.” Sermons and Talks, volume 1, 142.