Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
Udadisi White amanyisye yuko igihe inyubako nini zo mu mujyi wa New York zari kuzahanurwa hasi, Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, byari kuzasohozwa.
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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Na baada ya hayo naliona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu; nayo dunia ikaangazwa kwa utukufu wake. Naye akalia kwa nguvu kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka; tena umekuwa makao ya pepo, na ngome ya kila roho mchafu, na kifungo cha kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote yamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamezini naye, na wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake. Ufunuo 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Ka Septemba 11, 2001, “bahosi” ba lefasi ba se ba dirile bootswa le kereke ya Roma. Morago ga Ntwa ya Bobedi ya Lefatshe, Moporesidente Harry S. Truman, la ntlha, ka 1951, o ne a tlhoma moemedi kwa Vatican. Maiteko a gagwe a go bopa kamano ya dipolotiki le bopapa a ne a ganediwa ka tlhamalalo ke Kongrese ya United States, mme go ne go se jalo fa, masome a dingwaga moragonyana, Moporesidente Ronald Reagan, ka 1984, a tlhoma moemedi kwa Vatican. Ka 2001, ditšhaba tsotlhe di ne di dirile bootswa le Vatican ka go tlhoma kamano ya boemedi jwa dipolotiki le seaka sa Ture.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Ku Septemba 11, 2001, “amahanga” yose yari yanyoye vino y’uburakari bw’ubusambanyi bwe. Vino ya Babuloni ishushanya ibinyoma bitandukanye byose bitangwa n’ubupapa, ariko ubwoko bumwe bwihariye bwa vino bugaragazwa muri iyi mirongo ni vino y’uburakari bw’ubusambanyi bwe. Uburakari bw’ubupapa ni ukurenganya abo butemeranya na bo. Ubwo burenganya bubusohoza bukoresheje ububasha bwa leta kugira ngo buyikoreshe imirimo yabwo yanduye. Vino y’uburakari bwabwo ni icupa ryabwo ryihariye ry’ubuyobe rishushanya igikorwa cyo gukoresha leta kurwanya abo bubona ko ari abahakanyi.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Abarha August 11, 1840 kuhika October 22, 1844, Millerite Adventism, yaga yahemege karekara mu Mabara ga Mwirima, kandi yaga yatandukanire n’amakanisa y’Abaporotesitanti ayo hanyuma yabaye abakobwa ba Roma, ni yo rero yabaye ihembe ry’ukuri ry’Abaporotesitanti ku nyamaswa y’isi yari imaze kuhagera. Petero agaragaza ibiranga abo bantu bashya batoranyijwe b’Imana nk’ihanga.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Nye muri uruvyaro rwatoranijwe, ubuherezi bwa cami, ihanga ryera, abantu b’iharwe; kugira ngo mwerekane amashimwe yiwe yabahamagaye abakura mu mwiza akabinjiza mu muco wiwe utangaje: kera ntimwari abantu, ariko none muri abantu b’Imana; kera ntimwari mwararonse imbabazi, ariko none mwararonse imbabazi. 1 Petero 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
کۆمەڵگەی ئادڤێنتیستی ڕۆژی حەوتەم تا ڕۆژی ١١ی سێپتەمبەر ٢٠٠١ پێشتر هەبوو، و زۆرجار لە پێکهاتەی سیاسیی حکومەتی وڵاتە یەکگرتووەکانی ئەمریکا بەکارهێنا بۆ هێرشکردنە سەر ئەوانەی کە بە هەرێتیک دەزانین. زۆر پێش ساڵی ٢٠٠١، ئادڤێنتیستەکان پێشتر لەو شەرابی تایبەتی بابلی خواربوونەوە کە نیشانەی بەکارهێنانی هێزی دەوڵەتە بۆ هێرشکردنە سەر ئەوانەی کە بە هەرێتیک دەزانین.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
ئێفرایم هێمای یاخیبوونی یەروبعام و شانشینی باکووری ئیسرائیلە، و ئیشایا بە دەستپێکردنی بەشی بیست و هەشت، کڵێسای ئادڤێنتیستی حەوت ڕۆژە بە مەستەکانی ئێفرایم بانگ دەکات.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
Ole ka hanohano no ka lei o ka haʻaheo, no ka poʻe ʻona o ʻEperaima, nona ka nani hoʻonani he pua mae wale nō, e kau ana ma luna o ke poʻo o nā awāwa momona o ka poʻe i lanakila ʻia e ka waina! Aia hoʻi, he mea ikaika a mana ko ka Haku, e like me ka makani pāhili huahekili a me ka ʻino luku, e like me ke kaiakahinalii o nā wai ikaika e kahe pālahalaha ana, nāna nō e kiola i lalo i ka honua me ka lima. ʻO ka lei o ka haʻaheo, ʻo nā poʻe ʻona o ʻEperaima, e hehi ʻia lākou ma lalo o nā wāwae; a ʻo ka nani hoʻonani, e kau ana ma luna o ke poʻo o ka awāwa momona, e lilo ia i pua mae wale nō, a e like me ka hua mua i oʻo koke ma mua o ke kauwela; a ʻike ka mea e nānā aku ana iā ia, ʻoiai aia nō ia ma kona lima, ʻai koke ihola nō ia iā ia. I kēlā lā, e lilo nō ʻo Iēhova o nā kaua i lei nani a i pāpale aliʻi hoʻonani no ke koena o kona poʻe kānaka, a i ʻuhane hoʻokolokolo no ka mea e noho ana ma ka noho hoʻokolokolo, a i ikaika no ka poʻe e hoʻohuli ana i ke kaua a hiki i ka puka pā. Akā, ua ʻauwana nō hoʻi lākou ma ka waina, a ma ka mea inu ʻona ua hele hewa lākou; ua ʻauwana ke kahuna a me ke kāula ma ka mea inu ʻona, ua luku ʻia lākou e ka waina, ua hele hewa lākou ma ka mea inu ʻona; ua ʻauwana lākou ma ka hihiʻo, ua kūkū lākou ma ka hoʻokolokolo ʻana. No ka mea, ua piha nā papaʻaina a pau i ka luaʻi a me ka pelapela, ʻaʻohe wahi maʻemaʻe. ʻIsaia 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Woe ya tatu ilifika mnamo Septemba 11, 2001, nayo ilifika juu ya “taji,” likiwakilisha uongozi wa “walevi wa Efraimu.” Haikushambulia makao makuu ya kanisa huko Maryland kwa ndege iliyojaa mafuta, bali iliashiria kutoweza kwao kutambua kwamba kuwasili kwa Uislamu wa Woe ya tatu kulikuwa mwanzo wa ujumbe wa mvua ya masika ya mwisho wa malaika wa tatu. Mwanzo wa ujumbe wenyewe kabisa na kazi ambayo wanakiri kuwa waliinuliwa kuitangaza. Wanatambuliwa si tu kama taji, linalowakilisha uongozi, bali kama “taji ya kiburi,” hivyo wakitambulisha mojawapo ya makundi mawili ya waabuduo ambayo yalitolewa na yanaendelea kutolewa katika mjadala wa Habakuki sura ya pili. Mnamo Septemba 11, 2001, walinzi wa Habakuki walichukua vituo vyao katika vita langoni.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Yerusalem’un kapıları, Yerusalem halkının karşılıklı ilişkilerinin yürütüldüğü yerlerdir. Kapılardaki savaş, doğu rüzgârının gününde (İslâm’ın gününde) başlamış olan, Yeşaya’nın önceki bölümündeki “münazara”yı temsil etmektedir. Metindeki Habakkuk tapınanlarının iki sınıfı, iki taç ile temsil edilmektedir. O noktada, sapkın saydıkları kimselere karşı kendi tartışmalarını kazanmak için devletin gücünü zaten kullanmış olan Efrayim’in ayyaşları, orduların Rabbi’nin tacı ile karşıtlık içinde sunulmaktadır. Mesih orduların Rabbi olarak temsil edildiğinde, bu, O’nun ordusunun önderi olarak yürüttüğü işin simgesidir. Kapıdaki savaş, gerçek ve sahte ilahiyat üzerindeki münazarayla temsil edilen harp halidir.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Bakonzi b’Olukungana Olukulu si bo bonka abaragibwa ng’abasinzi b’Efuraimu; naye n’abaherezabwaka (obuherezabwaka obw’abasumba), n’abalanzi (abateologiya n’abegesa) nabo baviye mu nzira olw’ekinyoonyi eky’amaani. Nga Isaaya bw’agamba mu nnyiriri ezisooka ez’obunnabbi bwe, kye kkanisa yonna.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Saîya’nın, Amos’un oğlu, Yahuda kralları Uzziah, Yotam, Ahaz ve Hizkiya günlerinde, Yahuda ve Yeruşalim hakkında gördüğü görüm. Dinleyin, ey gökler, kulak ver, ey yeryüzü; çünkü RAB söyledi: “Çocuklar yetiştirdim, onları büyüttüm, ama onlar bana karşı başkaldırdılar. Öküz sahibini bilir, eşek efendisinin yemliğini tanır; ama İsrail bilmez, halkım anlamaz. Vay günahlı ulusa, fesatla yüklü halka, kötülük edenlerin zürriyetine, bozgunculuk eden çocuklara! RAB’bi terk ettiler, İsrail’in Kutsalı’nı öfkelendirdiler, geri dönüp uzaklaştılar. Niçin daha fazla vurulasınız? Daha da çok isyan edeceksiniz. Bütün baş hastadır, bütün yürek bitkindir.” İşaya 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Igihugu cy’icyaha kirarwaye, kandi cyarenze igihe cyose cyashoboraga kugenerwamo umuti wahindura umutima n’ibitekerezo byacyo. Yesaya agaragaza ko abanywi b’inzoga bavuye mu nzira, kandi Yeremiya agaragaza ko iyo nzira ari “inzira za kera.” Ku wa 11 Nzeri 2001, imvura y’itumba rya nyuma yatangiye kugwa, kandi Yeremiya agaragaza ko ari igihe tugendera mu nzira za kera, ari yo “nzira” abanywi b’inzoga bavuyemo, ari bwo tubona uburuhukiro bw’iyo mvura y’itumba rya nyuma.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Eri Mukama ayogera nti, Muyimirire mu makubo, mulabe, mubuuze ku nzira ez'edda, eri ludda wa ekkubo eddungi, mutambulirenga omwo, nammwe munaafunanga okuwummula eri emyoyo gyammwe. Naye ne boogera nti, Tetujja kulitambuliramu. Era nateeka abakuumi ku mmwe, nga njogera nti, Muwulire eddoboozi ly’ekkondeere. Naye ne boogera nti, Tetujja kuwulira. Kale muwulire, mmwe amawanga, omanye, ggwe ekibiina, ebiri mu bo bwe biri. Wulira, ggwe ensi: laba, ndireeta akabi ku bantu bano, kwe kubala kw’ebirowoozo byabwe, kubanga tebawulidde bigambo byange, so n’amateeka gange baagagaana. Yeremiya 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Efraimuvi o mateni ni dautolu era sa lako tani ena ika 11 ni Sepiteba, 2001, ka ra sa gole “lesu ki muri,” ena 1863, ni ra tekivutaka na cakacaka ni cakitaki ni “gaunisala makawa.” Ena “gaunisala makawa” ga e kune kina na vakacegu kei na vakabulabula ni uca taumada ni gauna e muri, ka a tekivu na uca oya ena gauna vata ga a vakacavui kina vei ira na “Oi kemudou sa leqa.” Na ikatolu ni “Oi kemudou sa leqa” ni Isilama e sega ni kilai rawa vei na isala ni dokadoka i Efraimu, ni ra sa cakitaka vakamalua tiko yani na dina taumada era vakatakila na itavi i Isilama ena parofisai. E vakaraitaka o Jeremaia ni ena gauna oya sa vakatubura cake kina na Turaga e so na dauvakatawa, o ira na dauvakatawa i Apakuki, ka ra kacivaka vei ira na mateni ni Efraimu ena valu mai na matamata ni koro ni sa dodonu mera vakarorogo ki na domo ni davui. Na ikatolu ni “Oi kemudou sa leqa” ka yaco mai ena ika 11 ni Sepiteba, 2001, oya na ikavitu ni Davui.
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Aisaia avuga ko “barayobye bitewe n’igikoma gikaze; barayoba mu iyerekwa, bagatsitara mu rubanza. Kuko ameza yose yuzuye ibirutsi n’umwanda, ku buryo nta hantu hasukuye hasigaye.” Ayo meza y’impimbano, yazanywe mu 1863, akuraho “ibihe birindwi,” kandi agasaba agatabo gasobanura ngo kajyane na yo, agereranya impimbano y’ameza yombi ayera ya Habakuki; ariko “ameza” y’impimbano ayo abasindyi bakoresheje yuzuye ibirutsi, kandi bayoba mu iyerekwa. Abarinzi bo muri Habakuki na Yeremiya babwiwe ko, mu mpaka zerekeye uburyo bukoreshwa, bagombaga kwandika “iyerekwa” ku “meza,” ariko ameza y’impimbano y’umusinzi atanga iyerekwa ry’ibinyoma.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Uko kutari iyerekwa, abantu bararimbuka; ariko uwitondera amategeko, arahirwa. Imigani 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Efraim’in ayyaşları Tanrı’nın yasasını reddetmişlerdir; fakat “çekişme”nin, kapıdaki savaşın bağlamı, birinci ve üçüncü meleklerin hareketinde tesis edilen yöntemle temsil edildiği üzere, Tanrı’nın peygamberlik yasasıdır. Yeşaya, yirmi sekizinci bölümün ilk sekiz ayetinde çerçeveyi ortaya koyduktan sonra, son yağmur olan yöntemi tanımlar ve ayyaşları özellikle “Yeruşalim”de “hükmeden alaycı adamlar” olarak belirtir.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ni nani atakayemfundisha maarifa? Naye ni nani atakayemfanya aelewe mafundisho? Je, ni wale walioachishwa maziwa, na kuondolewa vifuani? Kwa maana amri juu ya amri lazima iwepo, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; kwa kuwa kwa midomo ya kigugumizi, na kwa lugha nyingine, atasema na watu hawa. Ambao aliwaambia, Hapa ndipo mahali pa kustarehesha ambapo mwaweza kumstarehesha aliyechoka; na hapa ndipo mahali pa kuburudisha; lakini hawakutaka kusikia. Lakini neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka kinyumenyume, na kuvunjika, na kunaswa, na kukamatwa. Kwa hiyo lisikieni neno la Bwana, enyi watu wenye dharau, mnaowatawala watu hawa waliomo Yerusalemu. Kwa sababu ninyi mmesema, Tumeagana na mauti, na kufanya mapatano na kuzimu; mapigo ya gharika yatakapopita, hayatatufikia sisi; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejificha; kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembeni lenye thamani, msingi ulio imara; yeye aaminiye hatafanya haraka. Nami nitaifanya hukumu kuwa kipimo, na haki kuwa timazi; na mvua ya mawe itapeperusha mbali kimbilio la uongo, na maji yatafurika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatadumu; mapigo ya gharika yatakapopita, ndipo mtakapokanyagwa chini nayo. Isaya 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
“Mbembe” e mebong meyidʉm me “n ndi a ka tʉm mʉt ngeb? n ndi a ka tʉm mʉt asuñ nyiñ?” “N ndi” e yi mebong mʉt ba bésa bésʉgʉl, nde mban a mebong e yi me asuñ nyiñ, yi yi ngeb. Eteb e Daniel e kʉlʉlʉm, e bʉn ngeb e ngwɛlɛl, e yel mʉt asuñ e ngwɛlɛl ya meban me Mvúlâ me Nyambe. Dii “doctrine” e yi me nsang mʉt abel, miken, maligen, to mɛlɛgɛ, ma a bɔm mʉt ndap nyiñ ya mban to nzun mʉt ngeb. Nsuñ “doctrines” za Biblia e bɔŋ mʉt mɛsɛŋ ma Biblia me ndam nzun mʉt ngeb.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Rongwa ivi ndizvo zvinozivikanwa sokuti, “murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma.” Rongwa rwakazivisa September 11, 2001 sokusvika kwe“Nhamo” yechitatu rwakavakirwa pakuunza pamwe chete mutsetse wechiporofita we“Nhamo” yokutanga nomutsetse wechiporofita we“Nhamo” yechipiri, izvo zvinopa zvapupu zviviri zvomutsetse we“Nhamo” yechitatu. Rongwa urworwo ndirwo muedzo we“nharo” unobudisa mapoka maviri avanamati, nokuti “shoko raJehovha rakanga riri kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vapwanywe, vateyiwe, uye vabatwe.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Yerusalemu ebalamulila abasajja ab’enyoomebwa ettaano zikiikirira abawala ettano ab’obusirusiru. Enkola eno mu lwatu ya kugezesebwa; kubanga abatamiivu ba Efulayimu baagaana amakubo amadala ga Yeremiya, ne bagaana okuwulira okulabula okw’ekkondeere kw’abakuumi, ne bakola emmeeza ez’ebicupuli, ne bakola endagaano n’okufa; mu kiseera kye kimu ddala ng’abo abaayambala engule ya Mukama w’eggye mu lutalo olw’omulyango baali bakola endagaano ey’obulamu.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
Kahe 11, 2001, mvua ya mwisho, ambayo ndiyo raha na kuburudishwa, ilianza kunyesha, na kutiwa muhuri kwa wale elfu mia moja na arobaini na nne kulianza. Hilo lilianzisha mabishano juu ya mbinu ya wale walevi wa Efraimu, na mbinu inayowakilishwa na mjumbe Eliya. “Wengi” wataanguka pamoja na walevi, lakini wale wachache watakaochaguliwa ni wale wanaomngoja Bwana.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Bwana alinisemeza hivi kwa mkono wa nguvu, akinionya nisiende katika njia ya watu hawa, akisema, Msiseme, Shirikisho, juu ya wote ambao watu hawa watasema, Shirikisho; wala msiogope hofu yao, wala msifadhaike. Mtakaseni Bwana wa majeshi yeye mwenyewe; naye awe hofu yenu, naye awe kitisho chenu. Naye atakuwa mahali patakatifu; lakini atakuwa jiwe la kujikwaa na mwamba wa kuangusha kwa nyumba zote mbili za Israeli, mtego na tanzi kwa wakaaji wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kutegwa, na kukamatwa. Ufunge ushuhuda, ukaitie muhuri sheria kati ya wanafunzi wangu. Nami nitamngojea Bwana, aifichaye uso wake na nyumba ya Yakobo, nami nitamtazamia. Isaya 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
ئەگەر بێگومان ئیشایا لەگەڵ قسەکانی خۆی هاوڕایە، ئەوا ئەو زۆرانەی کە لە بەشی بیست و هەشتدا دەکەون، هەمان ئەوانەن کە لە بەشی هەشتدا دەکەون. لە بەشی هەشتدا دەبینین کە کەوتنیان لە کاتی مۆرکردندا ڕوودەدات، ئەو کاتەی کە لە 11ی سپتامبری 2001 دەستی پێکرد. ئاگادارکردنەوەی بەشی هەشت ئەوەیە کە لە “ڕێگای” ئەم گەلەدا مەڕۆن، چونکە ئەوان ئەوانەن کە ڕەتکردنەوەیان کرد لە ڕۆیشتن بە ڕێگای یەرمیا بۆ ڕێگاکۆنەکان، لەوێی پەیامی بارانی دواهەم هەیە. ئەوانەی لە بەشی هەشتدا دەکەون، ئەوانەن کە متمانە بە هاوپەیمانییەک دەکەن کە نوێنەرایەتی شەرابی تایبەتی بابڵ دەکات، ئەوەی کە هاوپەیمانییەکی کڵێسا و دەوڵەت بۆ مەبەستی بەرهەڵستکاری لە دژی ئەوانەی بە بیدعەتگوزار دادەنرێن، نیشان دەدات. ئەوەی وایان لێدەکات لە بەشی هەشتدا هەڵبکەن، بەردی هەڵکەوتنە، کە نوێنەرایەتی یەکەمین ڕەتکردنەوەی ڕاستییە بنەڕەتییەکان دەکات لە ساڵی 1863، واتە “حەوت جار”ی لاویان 26، کە لەلایەن “بیناکەرەکان”ەوە لە 1863 ڕەتکرایەوە. لەو ڕەتکردنەوەیەدا، گەڕانەوە بۆ میتۆدی پرۆتستانتیی گومڕابوو بۆ ئەوەی پەیامەکە ڕەت بکەن کە لەلایەن فریشتەکانەوە بە ویلیام میلەر درابوو.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Mwitwi gwa makumi abili na munane, kulemwa kwa jiwe kuleleta hukumu ya mjeledi unaofurika, ulio ishara ya kibiblia ya alama ya mnyama, inayoanza katika sheria ya Jumapili nchini Marekani, kisha ikaifurika dunia yote. Katika sheria ya Jumapili agano ambalo kanisa la Waadventista limefanya na “mauti” na “kuzimu” litafagiliwa mbali. Katika kuwafagilia mbali walevi wa Efraimu pamoja na agano lao na mauti, “kimbilio lao la uongo” litaondolewa. “Kimbilio la uongo” limewakilishwa na mtume Paulo kuwa ndilo uongo unaoleta upotevu mkuu wa akili; na upotevu huo mkuu wa akili unaomiminwa juu ya watu wenye dharau wanaoitawala Yerusalemu ni jibu kwa chuki yao dhidi ya kweli.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Naye uyo, ambaye kuja kwake ni kwa kadiri ya utendaji wa Shetani, kwa nguvu zote na ishara na maajabu ya uongo, na kwa udanganyifu wote wa udhalimu ndani yao wanaopotea; kwa sababu hawakuipokea pendo ya kweli ili wapate kuokolewa. Na kwa sababu hiyo Mungu atawapelekea upotovu wenye nguvu, ili wauamini uongo; kusudi wahukumiwe wote ambao hawakuiamini kweli, bali walipendezwa na udhalimu. Lakini imetupasa sisi kumshukuru Mungu daima kwa ajili yenu, ndugu mliopendwa na Bwana, kwa sababu Mungu tangu mwanzo aliwachagua mpate wokovu katika utakaso wa Roho na imani ya kweli; ambamo aliwaita kwa injili yetu, mpate kuupata utukufu wa Bwana wetu Yesu Kristo. Basi, ndugu, simameni imara, mkazishike mapokeo mliyofundishwa, ama kwa neno, ama kwa waraka wetu. 2 Wathesalonike 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
“Obubudamo obw’ebisuba,” obwaleeta “obukyamu obw’amaanyi,” ku nkomerero buleeta ekibonerezo eky’etteeka ly’olunaku lwa Sande olijja mangu. Omutume Pawulo alaga ekibiina ky’abo abatagala mazima, n’ekibiina ekitukuzibwa amazima, bw’atyo ng’ajuliza ebibiina ebibiri mu mpaka eziri mu Kkabbuku essuula ey’okubiri. Mu ssuula ey’amakumi abiri mu mwenda, Isaaya atandika ng’addamu ekigambo Arieli emirundi ebiri, ekyo nga linnya eddala ery’e Yerusaalemi.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
哀哉，亚利伊勒，亚利伊勒，大卫所居住的城！你们只管年复一年，让他们宰献祭牲。以赛亚书29:1
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
“एरिएल” (येरुशलेम नगर) को प्रतीकात्मक रूपमा दोहोर्याइनु फेरि एकपल्ट “हाय” द्वारा निन्दित गरिएको छ। “वर्षदेखि वर्षसम्म” बलिदानहरू मारिनु ले सन् 1863 मा आरम्भ भएको क्रमशः बढ्दो विद्रोहलाई प्रतिनिधित्व गर्दछ। निम्न पदहरूले आइतबारको व्यवस्था-संकटको अवधिमा सेभेन्थ-डे एडभेन्टिस्ट कलीसियामाथि आउने न्यायको रूपरेखा प्रस्तुत गर्छन्। पद नौमा एउटा “आश्चर्य” चिन्हित गरिएको छ, जसले कार्यविधिसम्बन्धी विवादलाई जोड दिन्छ, र साथै एडभेन्टिज्मको विद्रोही अवस्थालाई मध्यरातको पुकारको सन्देशको एउटा तत्त्वका रूपमा पनि चिन्हित गर्दछ, जुन पहिलो पदमा “एरिएल” को दोहोरो प्रयोगद्वारा प्रतिनिधित्व गरिएको दोस्रो स्वर्गदूतसँग पनि सम्बन्धित छ।
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Eikúghemunu, mwitikulie; lélenu kwa sauti, naam, lélenu: wameleweshwa, lakini si kwa divai; wanayumba-yumba, lakini si kwa kileo. Kwa maana Bwana amewamiminia roho ya usingizi mzito, naye amefumba macho yenu; manabii na watawala wenu, waonaji, amewafunika. Nayo maono ya yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humpa mwenye elimu, wakisema, Tafadhali, soma hiki; naye asema, Siwezi; maana kimetiwa muhuri. Na kitabu hicho humpwa yeye asiye na elimu, wakisema, Tafadhali, soma hiki; naye asema, Sina elimu. Kwa hiyo Bwana akasema, Kwa kuwa watu hawa hunikaribia kwa vinywa vyao, na kwa midomo yao huniheshimu, lakini wameuepusha moyo wao mbali nami, na kumcha kwao kwangu ni maagizo ya wanadamu waliyofundishwa; kwa hiyo, tazama, nitaendelea kufanya kazi ya ajabu kati ya watu hawa, naam, kazi ya ajabu na ya kushangaza; kwa maana hekima ya wenye hekima wao itapotea, na ufahamu wa watu wao wenye busara utafichwa. Isaya 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
Mu “mpaka” uwo wandikishijwe mu gice cya makumyabiri na karindwi, kandi ugashushanya impaka z’uburyo bw’ukuri bwo gukora ibintu zihabanye n’uburyo bw’ibinyoma, ubusinzi bw’abo bagabo b’abasuzugura bategeka Yerusalemu bugaragazwa nk’ubuhumyi bubuza ubuyobozi bw’Abadiventisiti gusobanukirwa igitabo gifatanishijwe ikimenyetso. Ibitabo bya Daniyeli n’Ibyahishuwe ni cyo gitabo kimwe, kandi igice cy’icyo gitabo gikurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa ni Ibyahishuwe bya Yesu Kristo. Kirimo urujijo rw’“uwa munani ukomoka muri ba barindwi.” Gishushanywa n’“ibanga” Daniyeli yahawe gusobanukirwa mu gice cya kabiri. Ni “amateka ahishwe” y’Inkuba Ndwi. Ni ubutumwa bwa Isilamu bw’“Bara” ya gatatu, kandi ni ubutumwa bw’“Gutaka kwa Saa Sita z’ijoro.”
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Daniel na Ufunuo, kilicho kitabu kimoja, kimetolewa kwa wale walioonyeshwa na Sanhedrini katika wakati wa Kristo, ambao ni mfano wa mfumo wa uongozi unaodai kushikilia na kutetea kweli ya Mungu, lakini hatimaye hushiriki katika kusulibiwa kwa ile Kweli. Mfumo uliowakilishwa kwa mfano na Sanhedrini ndio watu wenye dharau wanaoutawala Yerusalemu. Wao hupewa kile kitabu kilichotiwa muhuri, na jibu lao lenye hadhi, la kielimu na la kimasomo kuhusu maana ya kitabu hicho ni kwamba hawawezi kukisoma, kwa maana kimetiwa muhuri. Kisha kundi ambalo limefundishwa kuwafuata tu wale waliowekwa kando kuwa viongozi, hupewa kitabu hicho hicho, na jibu lao ni kwamba watakielewa tu, ikiwa watu wenye dharau wanaoutawala Yerusalemu, yaani Sanhedrini ya siku za mwisho, watawaambia maana yake.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
William Miller에게 주어졌고, 그 후 Future for America에게 주어진 그 방법론은 예언 역사의 이정표이다. 그것은 생명과 죽음을 가르는 시금석이 되는 질문을 식별하는 이정표이다. 올바른 방법론이 없이는 늦은 비의 기별이 “봉한 책의 말”과 같게 된다. 늦은 비의 기별이 없이는, 그 기별이 산출하는 경험을 얻는 것이 불가능하다. 그 방법론은 여기 성경에서, 또 저기 성경에서, 예언의 선 위에 예언의 선을 가져오는 과정이다. 방법론에 관한 논쟁은 마지막 날들의 시작과 끝의 역사 양편에서, 첫 번째 기별이 능력을 받았을 때 시작되었다.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Ku mfiɛase abakɔsɛm mu wɔ Millerfo nkɔso no mu no, akyinnyehyɛ no fii ase wɔ August 11, 1840, na wɔsan yɛɛ no saa abakɔsɛm no awiei bere a Filadelfiafo Millerfo kuw no refi mu akɔ Laodikeafo Millerfo kuw no mu no. Akyinnyehyɛ no san fii ase bio wɔ Laodikeafo kuw a ɔyɛ ɔbɔfo a ɔto so abiɛsa no abakɔsɛm mu wɔ September 11, 2001, na wɔsan yɛ no bio wɔ saa kuw no awiei bere a Laodikeafo kuw a ɔyɛ ɔbɔfo a ɔto so abiɛsa no refi mu akɔ Filadelfiafo kuw a wɔyɛ apem ɔha aduanan anan no mu no. Wɔ Millerfo sɔhwɛ no mfiase mu ne Millerfo sɔhwɛ no awiei mu no, na sɔhwɛ no gyina hɔ ma Elia ɔsomafo no kwan a ɔfa so yɛ adwuma no. Yesu, sɛ Alpha ne Omega no, da awiei adi bere nyinaa denam mfiase no so.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Awọ́n ìlànà fífi ìlà kún ìlà ni a óò wá lò báyìí bí a ṣe máa gbé ìfọ̀kànsìn wa lé Dáníẹ́lì orí kẹrin àti karùn-ún nínú àpilẹ̀kọ tí ó tẹ̀lé.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Ɨmʉndʉ ʉrʉ na ʉjumbe wa kweli wa kupanga wakati ambao Kristo atakuja au hatakuja. Mwe na hakika kwamba Mungu hampi mtu ye yote mamlaka ya kusema kwamba Kristo anaahirisha kuja Kwake kwa miaka mitano, miaka kumi, au miaka ishirini. ‘Nanyi iweni tayari: kwa maana katika saa msiyodhani Mwana wa Adamu huja’ (Mathayo 24:44). Huu ndio ujumbe wetu, ujumbe wenyewe ambao wale malaika watatu warukao katikati ya mbingu wanauhubiri. Kazi ipasayo kufanywa sasa ni ya kupaza sauti ujumbe huu wa mwisho wa rehema kwa ulimwengu ulioanguka. Uhai mpya unakuja kutoka mbinguni na kuwamiliki watu wote wa Mungu. Lakini migawanyiko itakuja katika kanisa. Pande mbili zitaendelezwa. Ngano na magugu hukua pamoja hata mavuno yatakapofika.”
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Omulimo gulyeyongera okugenda mu buziba era gulyeyongera okubeera gwa bwegendereza ennyo okutuusa ddala ku nkomerero y’ebiseera. Era bonna abakolera awamu ne Katonda banaalwanirira nnyo ddala okukkiriza okwatuusibwa omulundi gumu eri abatukuvu. Tebalikyusibwa okuva ku bubaka obuliwo kaakano, obumaze dda okumulisiza ensi n’ekitiibwa kyabwo. Tewali kirina muwendo gwa kulwanirirwa okuggyako ekitiibwa kya Katonda. Olwazi lwokka oluliyimirira ge Mabbaale aga Emirembe n’Emirembe. Amazima nga bwe gali mu Yesu kye kiddukiro mu nnaku zino ez’obulimba….”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Utabiri umekuwa ukitimilika, mstari juu ya mstari. Kadiri tunavyosimama imara zaidi chini ya bendera ya ujumbe wa malaika wa tatu, ndivyo tutakavyoelewa kwa uwazi zaidi unabii wa Danieli; kwa maana Ufunuo ni nyongeza ya Danieli. Kadiri tunavyoikubali kwa ukamilifu zaidi nuru iliyowasilishwa na Roho Mtakatifu kupitia watumishi wa Mungu waliojiweka wakfu, ndivyo kweli za unabii wa kale zitakavyoonekana kuwa za kina zaidi na za hakika zaidi, thabiti kama kiti cha enzi cha milele; nasi tutathibitishwa kwamba watu wa Mungu walinena wakiongozwa na Roho Mtakatifu. Ili kuyaelewa matamko ya Roho kupitia manabii, watu wenyewe hawana budi kuwa chini ya uvuvio wa Roho Mtakatifu. Ujumbe huu haukutolewa kwa ajili ya wale waliotamka unabii huo, bali kwa ajili yetu sisi tunaoishi katikati ya matukio ya kutimilika kwake.
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Nguvwa yami yéyi kulembejeka pamo ne vantu ava, nga Tate Kalesa kaana peshile mulimo ou kuami ku kuwenza. Kuli na vakwavo, shiwe vene, kabili kaveshi umo nangu vabili fye to, abo nga iwe batontonkanya ukuti bali ne lubuto lupya, kabili bonse bali abaiteyanya uku lupela ku bantu. Lelo cikamusekesha Lesa ukuti bona bemukile ku lubuto lwalipelwa kale no kutambulikila mulo, no kushindika ukwetelelo lwabo pa Malembo, ayo ashininkisha imyanda yakwe abako bantu ba Lesa babelengamo imyaka iingi. Imbila nsuma ya pe na pe ilingile ukushimikilwa ku bantu. Tulingile ukulisha amafunde ya bangelo abalelangwa nga abalepupuka pakati ka myulu, ne ceambo ca kulekelela ca kuleya ku calo cawile. Nga tatwaipushiwa ukulanda ubusesemo, twaipushiwa ukucetekela ubusesemo, no kubomba pamo na Lesa mu kuleta ulubuto ku mano ya bambi. Eci eco tuleesha ukwenza.” Selected Messages, book 2, 113, 114.