We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.
Turi noneho that one of the events represented by the seven thunders ni msebenzi wa Christ wa kuhlanganisa abantu Bakhe okwesibili, lowo Aqala ukuwenza ngoJulayi, 2023. Umlando wamaMillerite uveza ukuthi lo msebenzi ufezwa lapho impi ye-Islam iyisizinda somlayezo.
The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.
Ujumbe huo ni Ufunuo wa Yesu Kristo, ambao unafunguliwa muhuri wake muda mfupi kabla ya muda wa rehema kufungwa, lakini ujumbe huo unabebwa na ujumbe wa ole ya tatu (yaani, unawekwa ndani ya muktadha wa ujumbe wa ole ya tatu). Wakati uleule ambapo Bwana alikuwa akiunyosha mkono Wake mara ya pili mwaka 1849, Dada White alikuwa akitoa maoni juu ya mtikisiko wa mataifa yenye hasira, ambao ni ishara ya Uislamu.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“1848-උ වර්ෂයේ දෙසැම්බර් 16 දින, සමිඳාණන් වහන්සේ ස්වර්ගීය බලයන්ගේ කම්පනය පිළිබඳ දර්ශනයක් මට දුන් සේක. මතෙව්, මාර්ක් සහ ලූක් විසින් ලියා තැබූ ලකුණු දීමේදී සමිඳාණන් වහන්සේ ‘ස්වර්ගය’ යැයි කී කල, උන්වහන්සේ අදහස් කළේ සැබවින්ම ස්වර්ගය බවත්, ‘පෘථිවිය’ යැයි කී කල, අදහස් කළේ පෘථිවිය බවත් මම දුටුවෙමි. ස්වර්ගීය බලයන් නම් සූර්යයා, චන්ද්රයා සහ තාරකාය. ඒවා ස්වර්ගයන්හි පාලනය කරති. පෘථිවීය බලයන් නම් පෘථිවිය මත පාලනය කරන ඒවාය. ස්වර්ගීය බලයන් දෙවියන් වහන්සේගේ හඬින් කම්පනයට පත් වනු ඇත. එවිට සූර්යයා, චන්ද්රයා සහ තාරකා ඔවුන්ගේ ස්ථානවලින් සළවා දමනු ලැබේ. ඒවා නැති වී නොයනු ඇත, එහෙත් දෙවියන් වහන්සේගේ හඬින් කම්පනයට පත් කරනු ලැබේ.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
ពពកងងឹត និងធ្ងន់បានឡើងមក ហើយប៉ះទង្គិចគ្នាទៅវិញទៅមក។ បរិយាកាសបានបែកចេញ ហើយរមៀលថយក្រោយ; បន្ទាប់មក យើងអាចមើលឡើងទៅតាមរយៈចន្លោះបើកនៅក្នុងអូរីយ៉ុន ជាទីដែលព្រះសូរសៀងរបស់ព្រះបានមកពីនោះ។ ទីក្រុងបរិសុទ្ធនឹងចុះមកតាមរយៈចន្លោះបើកនោះ។ ខ្ញុំបានឃើញថា អំណាចនានានៅលើផែនដីឥឡូវនេះកំពុងត្រូវបានកក្រើក ហើយព្រឹត្តិការណ៍ទាំងឡាយកើតឡើងតាមលំដាប់។ សង្គ្រាម និងពាក្យចចាមអារ៉ាមអំពីសង្គ្រាម ដាវ ទុរ្ភិក្ស និងជំងឺរាតត្បាត ជារឿងដំបូងដែលកក្រើកអំណាចនានានៅលើផែនដី; បន្ទាប់មក ព្រះសូរសៀងរបស់ព្រះនឹងកក្រើកព្រះអាទិត្យ ព្រះចន្ទ និងផ្កាយទាំងឡាយ ហើយផែនដីនេះផងដែរ។ ខ្ញុំបានឃើញថា ការកក្រើកនៃអំណាចទាំងឡាយនៅអឺរ៉ុប មិនមែនដូចដែលអ្នកខ្លះបង្រៀនថា ជាការកក្រើកនៃអំណាចទាំងឡាយនៃស្ថានសួគ៌ទេ ប៉ុន្តែវាជាការកក្រើកនៃប្រជាជាតិនានាដែលពោរពេញដោយកំហឹង។ Early Writings, 41.
The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.
1848-ukwami abembi b’amateka bemeza ko icyahungabanishaga amahanga y’i Burayi cyari ibikorwa by’ingabo z’Abayisilamu, kuko mu buryo bw’ubuhanuzi bashushanywa nk’ububasha burakaza amahanga. Mu buhamya bwa mbere bw’Uwiteka arambura ukuboko Kwe ubwa kabiri mu mateka ya 1840 kugeza 1844, ubutumwa bw’Induru yo mu Gicuku bwageze mu materaniro y’inkambi y’i Exeter. Kuva aho kugeza ku wa 22 Ukwakira 1844, ubwo butumwa bwakwirakwiye ku nkombe z’iburasirazuba za Leta Zunze Ubumwe za Amerika nk’umuhengeri ukomeye. Uwo mugendo wari warashushanyijwe mbere no kwinjira kwa Kristo i Yerusalemu mu buryo bw’intsinzi, kandi indogobe ni yo yahetse Kristo imujyana i Yerusalemu.
The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”
Uxokozelo lweSikhalo Saphakathi Kwebusuku lumele wonke umyalezo wesiprofetho weSambulo sikaJesu Kristu, kodwa leso Sambulo sibekwe phakathi komongo we-Islam wesishayo sesithathu othukuthelisa izizwe, ngokuba yi-Islam ethwala umyalezo oyiso iSambulo sikaJesu Kristu. UJesu uyiNgonyama yesizwe sakwaJuda, futhi uboshelwe emlayezweni “wembongolo.”
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, ngwa a bụ onye ụmụnne gị ga-eto: aka gị ga-adị n’olu ndị iro gị; ụmụ nke nna gị ga-akpọ isiala n’ihu gị. Yuda bụ nwa ọdụm: n’aka anụ ọ dọtara, nwa m, i siwo rigoo: o hulatara ala, o dinara dịka ọdụm, dịkwa ka ọdụm okenye; ònye ga-akpọlite ya? Mkpanaka eze agaghị esi n’aka Yuda pụọ, ọ gaghịkwa ekpe iwu n’etiti ụkwụ ya, ruo mgbe Shailo ga-abịa; ọ bụkwa n’ebe ya ka nchikọta nke ndị mmadụ ga-adị. Ọ na-ekekọta nwa ịnyịnya ibu ya n’osisi vaịn, na nwa ịnyịnya ibu nne-ya n’osisi vaịn kachasị mma; o ji mmanya saa uwe ya, jirikwa ọbara mkpụrụ vaịn saa uwe-nwuda ya: Anya ya ga-acha ọbara ọbara n’ihi mmanya, ezé ya ga-achakwa ọcha n’ihi ara ehi. Jenesis 49:8–12.
It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.
It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.
Nanshi ni uhukumu wa ulimwengu huu; sasa mkuu wa ulimwengu huu atatupwa nje. Nami, nitakapoinuliwa kutoka katika nchi, nitawavuta wote kwangu. Hayo alisema, akionyesha ni mauti gani atakayokufa. Yohana 12:31–33.
Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.
Umurimo wa Kristo wo kwikururira abantu bose kuri We ni inzira y’intambwe ebyiri, kuko abanza gukoranya “abirukanywe ba Isirayeli,” hanyuma akabikoresha nk’ibendera ryo gukurura izindi ntama ze.
I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.
Ndzi murisi lonene, naswona ndziwa tinyimpfu ta mina, na tona ta ndzi tiva. Kukota leswi Tatana a ndzi tivaka, na mina ndzi tiva Tatana; naswona ndzi nyikela vutomi bya mina hikwalaho ka tinyimpfu. Naswona ndzi ni tinyimpfu tin’wana, leti nga riki ta xibaya lexi; na tona ndzi fanele ku ti tisa, naswona ti ta yingisa rito ra mina; kutani ku ta va na ntlhambi wun’we ni murisi un’we. Yohane 10:14–16.
The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.
एक लाख चवालीस हज़ार वे “भेड़ें” हैं जो उसे जानती हैं। “अन्य भेड़ें” उसका वह झुंड हैं जो जब वे उस ध्वज को देखते और सुनते हैं, तब बाबुल से बाहर निकल आते हैं। वह अपना ध्वज, जो उसकी भेड़ें हैं, उठाए, उससे पहले वह पहले उन्हें दूसरी बार इकट्ठा करता है। पवित्र इतिहास की वह रेखा दानिय्येल अध्याय ग्यारह के तेरहवें से पंद्रहवें पदों के साथ मेल खाती है, और इसलिए चालीसवें पद के गुप्त इतिहास के साथ भी संरेखित है। यह सच्चे प्रोटेस्टेंट सींग की उस रेखा का प्रतिनिधित्व करती है जो धर्मत्यागी प्रोटेस्टेंट सींग, धर्मत्यागी रिपब्लिकन सींग, और सूर की वेश्या के आगमन के इतिहास के भीतर, इकतालीसवें पद के रविवार-विधि से ठीक पहले, चलती है। सच्चे प्रोटेस्टेंट सींग की रेखा उस इतिहास का भी, और उस संदेश का भी, प्रतिनिधित्व करती है जिसमें एक लाख चवालीस हज़ार पर मुहर लगाई जाती है।
The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.
“ئسڕائێلین دەرخستەکانی” وەک هێڵێک لە بەرامبەر “کۆڕی گاڵتەجاڕان” نوێنەرایەتی دەکەن، هەروەک ئەرەمیا ناساندویانی، یان وەک “کەنیشتەی شەیتان” چۆن یۆحەنا لە ئاشکراکردنەوە بەشەکانی دوو و سێدا ناساندویانی لەو شوێنەی کڵێسای سمیرنا و فیلادلفیا بانگەواز دەکرێن. فیلادلفیاییەکان نوێنەری “سەد و چل و چوار هەزار”ی ئاشکراکردنەوەی بەشی حەوتن، و سمیرنا “ئەو خەڵکە زۆرە”ی هەمان بەشە، کە ناتوانرێت ژمارە بکرێت. ئەو دوو چینە ڕزگارکراوەیەی ڕۆژانی کۆتایی لە ناکۆکی و ملمڵانێدان لەگەڵ ئەوانەی درۆ دەکەن، و لە کەنیشتەی شەیتاندان، و داوا دەکەن کە گەلی خودان بن، چونکە دەڵێن جولەکەن.
The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.
Mstari wa pembe ya kweli ya Kiprotestanti unahusu pambano lililopo kati yao wenyewe na watu wa agano wa zamani wanaopitwa wakati huo. Katika historia iyo hiyo, waaminifu pia wako katika pambano na mstari wa Uprotestanti ulioasi na wa Ukatoliki. Hivyo vyombo hivyo vitatu vya kidini vinamwakilisha joka, mnyama, na nabii wa uongo katika kiwango cha ndani ya mstari wa pembe ya kweli ya Kiprotestanti.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.
“Min dît ku dêrha bi navdêrî û Adventîstên bi navdêrî, wek Yehûda, ê me bidin destê Katolîkan da ku bandora wan bistînin û li dijî rastiyê werin. Hingê pîrozan dê gelêkî nezdîkî tarî bin, ku ji bo Katolîkan kêm têne naskirin; lê dêr û Adventîstên bi navdêrî yên ku ji baweriya me û adetên me agahdar in (ji ber Şemiyê ji me nefret dikirin, çimkî nikarîbûn wê betal bikin) dê pîrozan bidin dest û wan ji Katolîkan re wekî kesên ku sazkariyên gel piştguh dikin nîşan bidin; ango, ew Şemiyê digirin û Yekşemê piştguh dikin.” Spalding and Magan, 1, 2.
We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.
Twatufulidde dda ku kitundu kino emabegako, era mu kukikola twalaba nti enjogera “ekkanisa ey’erinnya obunnyini” n’enjogera “Omwadiventi ow’erinnya obunnyini” zandibadde n’amakulu n’enkozesa eby’enjawulo mu kiseera Sista White weyawandiikira ebigambo ebyo. Naye bannabbi baayogera nnyo ku nnaku ez’enkomerero okusinga bwe baayogera ku byafaayo byabwe bo, kyetuva tulaba nti mu kitundu kino ekkanisa ey’erinnya obunnyini mu nnaku ez’enkomerero yandibadde Obupolotesitante obwawukana ku mazima. Ekigambo “ey’erinnya obunnyini” kitegeeza “mu linnya lyokka.”
The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.
Kilizi eklezia ya Kiprotestanti ilikoma kuipinga Rumi katika mwaka 1844, walipoasi dhidi ya kuingia kwa imani ndani ya Patakatifu pa Patakatifu Sana, ambako wangeweza kutambua kwamba Sabato ya siku ya saba ndiyo siku sahihi ya ibada. Badala yake, waliendeleza ibada ya jua, ambayo ndiyo alama ya Ukatoliki. Haiwezekani “kuipinga” Rumi, ambalo ndilo tu fafanuzi la neno “Mprotestanti,” ikiwa mmeikubali ishara yake ya mamlaka, ambayo kanisa la Kirumi limetambulisha mara nyingi kuwa ndiyo mamlaka yake ya kubadili siku ya ibada katika Biblia kutoka Sabato ya siku ya saba hadi Jumapili.
“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.
ئەوانەی بە “ئەدڤێنتیستە ناونیشانییەکان” ناسراون، ئەوانەن کە بانگەشەی ئەوە دەکەن ئەدڤێنتیستی ڕۆژی حەوتەمن، بەڵام هەروەها وەک یەھودا ناسێنراون، کە هێمای قوتابییەکە کە خیانەتی بە دانپێدانانەکەی کردووە. کڵێسای ئەدڤێنتیستی ناونیشانیی ڕۆژی حەوتەم “پیرۆزان” قین لێدەکات، و ئەو پیرۆزانەش پاشان “دەبن بە گەلێکی نەناسراو.” ئەوان قین لەو پیرۆزە نەناسراوانە دەکەن، “لەبەر شەممەوە”، ئەو ڕاستییەی کە ناتوانن “ڕەتی بکەنەوە.” ڕاستیی شەممە لە مێژووی خوشک وایتدا شەممەی ڕۆژی حەوتەم بوو، بەڵام ئەوە نموونەی ڕاستیی شەممەی ڕۆژانی دواهەمە، کە ناتوانرێت ڕەتی بکرێتەوە، و ئەوە ئەو دۆکتڕینەیە کە یەکەم جار لەلایەن ئەدڤێنتیزمی لاودیکیای ڕۆژی حەوتەمەوە لە یاخیبوونیاندا لە ساڵی 1863 ڕەتکرایەوە. ئەو دۆکتڕینە یەکەم ڕاستیی بنەڕەتی بوو کە ویلیام میلەر دۆزییەوە، و نوێنەرایەتیی ئەو ڕاستییە بنەڕەتییانەی ئەدڤێنتیزم دەکات کە ئەدڤێنتیستە ناونیشانییەکان ڕازی نابن پێیدا بڕۆن، وەک لەلایەن ڕێگاکۆنەکانی یەرەمیا نوێنەرایەتی دەکرێت. ئەو ڕاستیی شەممەیە “حەوت جار”ی لاویان 26ە.
The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.
Omulongo gwa Obuprotestanti obw’amazima, ogugattwamu Filadelefiya ne Simula, gulyaamibwa abo abakiikirizibwa nga Yuda. Yuda yalagaana okuwaayo Yesu emirundi esatu, bwe kityo n’alaga obulyamu obw’emitendera egyeyongera, obwakulembera era ne busembayo ku musaalaba. Olunyiriri olw’ekkumi n’omukaaga olwa Danyeri kkumi n’omu lukiikirira etteeka lya Ssande, eryalagibwa nga kifaananyi n’omusaalaba. Kale nno, mu nnyiriri ezikulembera etteeka lya Ssande eryo eryo mu lunyiriri olw’ekkumi n’omukaaga, era nga lye tteeka lya Ssande eryo eryo mu lunyiriri olw’amakumi ana mu lumu, obulyamu obw’emitendera esatu buleetebwa ku batukuvu ab’ennaku ez’oluvannyuma. Obulyamu buno bubaawo mu kiseera Mukama lw’akuŋŋaanyizaamu omulundi ogw’okubiri akabonero Ke ak’ennaku ez’oluvannyuma.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.
Û di wê rojê de rehê Yêsayê dê hebe, yê ku dê ji bo gelan wek alamekê raweste; netewe dê li wî bigerin; û cihê aramiya wî dê bi rûmet be. Û di wê rojê de wê bibe ku Xudan dê careke din, cara duyemîn, destê xwe derêje bike da ku paşmayiya gelê xwe, ya ku mayî be, ji Aşûr û ji Misrê û ji Pathros û ji Kuş û ji Elam û ji Şînar û ji Hamat û ji giravên deryayê vegerîne. Û ew ê ji bo netewan alamekê bilind bike, û derxistiyên Israêlê kom bike, û belavbûyî yên Yêhudayê ji çar goşeyên erdê bicivîne. Hêrs û hesûdiya Efrayîmê jî wê rakeve, û dijberên Yêhudayê wê were qirbûn: Efrayîm dê li Yêhuda hesûd nebe, û Yêhuda dê Efrayîmê neêşe. Lê ew ê ber bi rojava ve li ser milên Filistiyan bifirin; ew ê bi hev re mal û milkê rojhilat talan bikin; ew ê destê xwe li ser Edom û Moab bidin; û zarokên Ammonê dê guh bidin wan. Îşaya 11:10–14.
Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.
Isaya akateerera omukaga gw’ebyafaayo ogw’ekitundu kino mu lunyiriri olw’ekkumi, ng’akozesa ebigambo, “ku lunaku olwo.” Noolwekyo “olunaku” olwo lwalagiddwa dda mu nnyiriri ezaasooka olunyiriri olw’ekkumi. Bwe tuddirira olunyiriri luno olw’obunnabbi okutuuka ku kigambo ekitusobozesa okumanya ddi “olunaku olwo” lwe luba, tutuuka ku lunyiriri olusooka olw’essuula ey’ekkumi.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Tokumu mya bo badiikya ebiragiro eby’obutali butuukirivu, era abawandiika obuyinike bwe bateekawo. Isaaya 10:1.
Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:
Mpangi wa kike White atambula ete “mobeko mwa butalaliki” wa muverse ou, i Sunday law yi lenda kwiza ntama ve:
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.
“සුරාගේ මූර්තිය දුරාගේ මැදුරු බිම්වල පිහිටුවනු ලැබූ ලෙස, මූර්තික සබත්ද පිහිටුවනු ලැබ ඇත. බැබිලෝනියේ රජු වූ නෙබුකද්නෙශර්, මේ මූර්තියට නැමී පූජා නොකරන සියල්ලන් මරනු ලැබිය යුතු යයි ආඥාවක් නිකුත් කළාක් මෙන්, ඉරිදා ආයතනය ගෞරව නොකරන සියල්ලන් සිරගත කිරීමෙන් හා මරණයෙන් දඬුවම් කරනු ලැබිය යුතු බව ප්රකාශයක්ද කරනු ලැබේ. මෙසේ ස්වාමීන්වහන්සේගේ සබත් පාදතලයට යට කරනු ලැබේ. එහෙත් ස්වාමීන්වහන්සේ ප්රකාශ කර ඇත: ‘අධර්මිෂ්ඨ නියෝග ප්රකාශ කරන, තමා නියම කර ඇති දුක්බර දේවල් ලියා තබන අයට අවාසනාව!’ [යෙසායා 10:1]. [ශෙපනියා 1:14–18]” Manuscript Releases, volume 14, 92.
The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.
Muuyo gwa Mukama okuŋŋaanya abantu Be omulundi ogwokubiri guteekebwa mu byafaayo eby’akaseera akasemberedde ak’akatyabaga k’etteeka lya Ssande; kubanga mu lunyiriri olw’ekkumi n’abiri olw’essuula ey’ekkumi, Isaaya ayogera ku Mukama ng’amaliriza omulimu wakati mu bantu Be nga tannaleeta musango Gwe ogw’okusembayo ku kiragiro ekitali kya butuukirivu, kye tteeka lya Ssande.
Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.
Eni noke, esakaku noól mes, nkolong o Tuhan afur mekerin ewi os netab ko Gunung Sion me os Yerusalem, kaak aku asangon buah ni ate ni raja Asyur o ngkaarat, me kemuliaan ni nteleb ni penengononon id omboh. Yesaya 10:12.
The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.
“Zioni na juu ya Yerusalemu” ile “kazi” ambayo Bwana “huifanya” kabla ya kuanza kwa adhabu ya upapa katika sheria ya Jumapili, ni kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Katika Ezekieli sura ya tisa, yule mtu mwenye kidau cha wino cha mwandishi hupita katikati ya Yerusalemu akiweka alama juu ya wale “wanaougua na kulia kwa sababu ya machukizo yanayofanyika katika nchi” na katika kanisa. Kazi hiyo inajumuisha mchakato wa Bwana kuwakusanya pamoja waliofukuzwa wa Israeli mara ya pili. Huwakusanya kutoka pande nne za dunia, nayo “pande nne za dunia” huwakilishwa na maeneo manane ya kijiografia. Nane ni ishara ya mchakato wa kujaribiwa wa sanamu ya mnyama, hivyo ikitambulisha kwamba mkusanyiko wa mwisho wa wale ambao wangekuwa bendera hufanyika katika kipindi ambapo jaribio la sanamu ya mnyama linatimizwa katika dunia.
The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.
“에브라임”이 “유다를 시기하지 아니하고, 유다”가 “에브라임을 괴롭게 하지 아니하는” 것으로 표상된 연합은, 유다의 대적들이 끊어질 때에 이루어진다. 예언적으로, 유다로 대표되는 옛 언약의 백성, 곧 사탄의 회당, 혹은 조롱하는 자들의 집회, 혹은 밀러파 역사에서의 프로테스탄트들, 혹은 그리스도의 역사에서의 유대인들은 첫 번째 실망 때에 “끊어짐을” 당한다. 예레미야가 바로 그 역사를 표상할 때, 그는 조롱하는 자들의 집회로 결코 다시 돌아갈 수 없도록 지시를 받았으나, 그들이 회개하기를 택한다면 그에게로 돌아올 수는 있었다.
From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.
Ku wa 18 Mukakaro 2020 gushika ku mategeko yo ku wa Mungu, Umwami akoranya ubwoko bwiwe bwo mu misi ya nyuma ubwa kabiri. Abukoranya abukuye impande zose z’isi, mu gihe ariko ararangiza umurimo wiwe wose kuri Yuda no kuri Yerusalemu. Muri ico gihe co gushirwako ikidodo, ubwoko bw’Imana bwo mu misi ya nyuma buzoba butazwi, ariko naho biri uko buzohura n’ishyirahamwe rigizwe n’ibice bitatu rirwanya umurimo wabwo.
Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.
Katolisisimu ni mnyama wa muungano wa pande tatu, na mmoja wa binti zake ni tabaka ambalo Dada White analitambua kuwa ni kanisa la jina tu. Hao wanamwakilisha nabii wa uongo. Waadventista wa Laodikia wa jina tu, wanaowakilishwa na Yuda, ndio yule joka katika uwakilishi huu. Uasi wa mwaka 1863 ulifanishwa kwa mfano na uasi wa Israeli ya kale katika Kadeshi ya kwanza, walipochagua kuukataa ujumbe wa Yoshua na Kalebu na kurudi Misri. Misri ni ishara ya joka.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ee mwana wa muntu, tandika obuso bwo okulwana ne Falaawo kabaka wa Misiri, era omulage okumuwakanya, n’okuwakanya Misiri yonna: Yogera, oyogere nti, Bw’ati bw’ayogera Mukama Katonda nti; Laba, ndi mulabe wo, ggwe Falaawo kabaka wa Misiri, ogusota olunene olugalamidde wakati mu migga gyalwo, eyayogera nti, Omugga gwange gwange nzekka, era nagwekolela nze mwene. Ezeekyeri 29:2, 3.
The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.
Ukhalo eKadeshi lwamela uvavanyo lweshumi kwinkqubo yokuvavanywa eyazisa ukwaliwa nokufa kwabantu abanyuliweyo ababekhutshelwe eYiputa, yaye lwafuzisela uvavanyo lokugqibela lwenkqubo yokuvavanywa eyaziswa phezu kwe-Adventismu yamaMillerite yaseFiladelfiya ngomhla wama-22 ku-Oktobha, 1844, yaza yagqitywa ngokhukho luka-1863. Ekupheleni kanye kwembali kaSirayeli wakudala, amaYuda “adanduluka esithi, ‘Msuseni, msuseni, mbethele emnqamlezweni.’ UPilato wathi kubo, ‘Ndiya kumbethela emnqamlezweni na uKumkani wenu?’ Ababingeleli abakhulu baphendula bathi, ‘Asinankumkani ngaphandle kukaKesare.’” Kukho ukhalo lokuqala nakukhalo lokugqibela abantu bangaphambili bomnqophiso bakhetha ukuzazisa ngophawu lwenyoka enkulu (iYiputa neRoma yobuqaba) njengokumkani wabo.
On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.
2020 թվականի հուլիսի 18-ին «Հուդայի հակառակորդները» «կտրվեցին», և հարյուր քառասունչորս հազարի տաճարը կանգնեցվեց։ Մնում էր միայն, որ տաճարը մաքրվեր՝ նախքան Ուխտի Պատգամաբերի հանկարծ Իր տաճար գալը։ Միլլերական պատմության տաճարը կանգնեցվեց քառասունվեց տարվա ընթացքում՝ 1798-ից մինչև 1844։ 1844 թվականի ապրիլի 19-ի առաջին հիասթափության ժամանակ բողոքականները կտրվեցին և դարձան Սատանայի ժողովարանի, ծաղրողների հավաքի, Հռոմի մի դստեր մասը։ Այդ պահից մինչև 1844 թվականի հոկտեմբերի 22-ը տեղի ունեցավ մաքրման մի գործընթաց՝ նախքան հավատարիմների՝ Քրիստոսին հետևելով, Սրբությունների Սուրբը մտնելը, որպեսզի Նա իրականացներ Իր Աստվածությունը նրանց մարդկությանը միացնելու գործը։
The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.
Ebyafaayo by’ehembe ly’Abaprotestanti erya nnamaddala, eryakuŋŋaanyizibwa omulundi ogwokubiri nga tekinnatuuka ddala etteeka ery’obutali butuukirivu, balyoke babe ekkubo lya Katonda ly’akozesa okuyita ekisibo Kye ekirala okuva mu Babulooni, bibaawo mu kiseera kye kimu omuyombo gwa Bapubulikaani n’Abaprotestanti abakyamye lwe baba nga beegatta wamu, nga bakola obwenzi obw’omwoyo, ne bafuuka omubiri gumu, oba yeekaalu emu, kye kifaananyi ky’ensolo. Mu kiseera kye kimu yeekaalu ya Katonda eri mu kukola ekifaananyi kya Kristo.
We will continue this study in the next article.
Tukateeka okwongera n’okunoonyereza kuno mu kiwandiiko ekiddako.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.
Bwana yakammwila Yeremia izwi ili, ati, Ima pa mulyango wa nyumba ya Yehova, ukabilile apo ili zwi, nokuti, Umfwe izwi lya Yehova, mwebonse baYuda abinjila mu mulyango ii ku mukomba Yehova. Efyo asosa Yehova wa mabumba, Lesa wa Israyeli, ati: Londololeni inshila shenu ne milimo yenu, elyo nkamuleka ukwikala muli pano. Mwilacetekela mu fyebo fya bufi, ukuti, Ing’anda yakwe Yehova, Ing’anda yakwe Yehova, Ing’anda yakwe Yehova, efi. Pantu nga mwalungamya bwino-bwino inshila shenu ne milimo yenu; nga mwapela bwino-bwino ubupingushi pakati ka muntu na mukwabo; nga tamulacusha umukwai, ne mfubefube, na namfwa, so tamulasuluka umulopa wa batacimfwa muli pano, so tamulakonka ba lesa bambi ku kulifulunganya kwenu: Elyo nkamuleka ukwikala muli pano, mu calo ico napele bashifwe, imyaka yonse. Lolesheni, mwacetekela mu fyebo fya bufi ifishingapela ubwakulisha. Bushe mukabepa, nokwipaya, nokucita ubucende, nokulapa ubufi, nokoca impepo kuli Baala, nokukonka ba lesa bambi abo mutaishiba; elyo mwaisa nokwima pa cinso candi muli iyi ng’anda, iyitwa ne shina lyandi, nokuti, Twapokololwa ukuti tucite ifi fyonse ifyakusebanya? Bushe iyi ng’anda, iyitwa ne shina lyandi, yalaba impanga ya bafuba mumaso yenu? Lolesheni, naine wine nacimona, efyo asosa Yehova.
But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.
Lakini enendeni sasa mpaka mahali pangu palipokuwa huko Shilo, nilipoliweka jina langu hapo kwanza, mkaone nilivyolifanya kwa sababu ya uovu wa watu wangu Israeli. Na sasa, kwa kuwa mmetenda matendo haya yote, asema Bwana, nami nalisema nanyi, nikiamka mapema na kusema, lakini hamkusikia; nami naliwaita, lakini hamkuitika; kwa hiyo nitatenda juu ya nyumba hii, inayoitwa kwa jina langu, mnayoitumainia, na juu ya mahali hapa nilipowapa ninyi na baba zenu, kama nilivyolitenda Shilo. Nami nitawatupa mtoke mbele ya uso wangu, kama nilivyowatupa ndugu zenu wote, yaani, wazao wote wa Efraimu. Basi, wewe usiwaombee watu hawa, wala usiwainulie kilio wala sala, wala usinisihi kwa ajili yao; maana sitakusikia. Je, huoni wanavyotenda katika miji ya Yuda na katika njia za Yerusalemu? Yeremia 7:1–17.