On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
2020 թուականի Յուլիսի 18-ին Աստուծոյ վերջին օրերու բարենորոգչական շարժումին համար առաջին յուսախաբութիւնը եկաւ։ Անիկա նշանաքար մը եղաւ երրորդ Վայ-ի պատմութեան մէջ, որ վերջին անձրեւին պատմութիւնն է, եւ նաեւ հարիւր քառասունչորս հազարի կնքման պատմութիւնը։ Այդ պատմութիւնը ներկայացուած է սուրբ պատմութեան իւրաքանչիւր բարենորոգչական շարժումով, իսկ աւելի յատուկ կերպով ներկայացուած է Միլլերական շարժումի պատմութեամբ, եւ պատկերացուած է տասը կոյսերու առակով, եւ կը ներկայացնէ այն մարգարէական պատմութիւնը, զոր իւրաքանչիւր մարգարէ բնորոշեց։
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
Julai 18, 2020, ni inawakilisha kukatishwa tamaa kwa kwanza kwa vuguvugu hili, na kwa hiyo huashiria kuwasili kwa wakati wa kukawia katika mfano wa wanawali kumi na katika Habakuki. Katika historia ya Wamileriti, ushahidi uleule uliowapelekea tangazo lao lenye kosa ulionekana kutambulisha tarehe ya kweli. Wakati wa kukawia wa mfano wa wanawali kumi ndipo ulionekana kuwa kweli ya wakati huu, na wakati huo wa kukawia ulikuwa ndio wakati uleule wa kukawia katika Habakuki mbili. Mfano wa wanawali kumi unarudiwa kwa herufi ileile kabisa, na uhalisi huo unatambulisha kwamba ni wale tu waliokuwa wamehusika katika kukatishwa tamaa ndio walio wagombea wa kuwa ama mwanawali mwenye hekima au mpumbavu.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Ekibiina ekinene eky’Obwadiventi obw’e Lawodikiya kyakeberwa olw’okutuuka okw’ekibonyoobonyo eky’okusatu ku nnaku z’omwezi gwa September 11, 2001, era bwe wayitawo okulagula okwafaliridde okwa July 18, 2020, Obwadiventi obw’e Lawodikiya bwalekerwa emabega okubongoota obubongooti nga buddayo eri Rooma, nga bwe kyali ne Bapolotesitante mu byafaayo bya Millerite.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Abakurimbuzi ba Milleri ntibamenye gusa ko igihe cyo gutinda cyari ugusohora k’umugani w’abakobwa cumi b’isugi, ahubwo banabonye ko muri Habakuki itegeko ryo gutegereza iyerekwa, nubwo ryatindaga, ryari rya kimenyetso cy’ubuhanuzi nyine. Nuko Habakuki yemeza ko iyerekwa ryari ryaratanzwe mu buryo butari bwo kandi rikaba ryarateye ugucika intege kwa mbere ari ryo yerekwa ryari “kuvuga” ku iherezo.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
ئەم بینینە هێشتا بۆ کاتێکی دیاریکراوە، بەڵام لە کۆتاییدا دەدوێت و درۆ ناکات؛ ئەگەر دواکەوت، چاوەڕێی بکە، چونکە بە دڵنیاییەوە دێت، دواتر ناکەوێت. حەبەقوق 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Mûdhe ya kuonja kwa mbere ilizalisha kukatishwa tamaa kwa kwanza ilikuwa ndiyo mûdhe huohuo uliopaswa kutambuliwa kuwa unatimizwa katika wakati wa karibu, lakini ulikuwa bado ni mûdhe uliotegemezwa juu ya hoja zile za kinabii za awali zilizotumiwa katika tangazo la kwanza lenye kosa.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Mu ibyabaye mu mateka y’Abamillerite, abantu b’isezerano rya mbere ni bo babanje kugeragezwa; hanyuma abantu b’isezerano rishya ni bo bageragejwe. Ikigeragezo cyatangiye ku Baporotesitanti igihe marayika wa mbere wo mu Ibyahishuwe 10 na marayika wa mbere wo mu Ibyahishuwe 14 (kuko ari marayika umwe), yamanukaga ku wa 11 Kanama 1840. Ikigeragezo cyabo cyasojwe no gucika intege kwa mbere no kuza kwa marayika wa kabiri wo mu Ibyahishuwe 14.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Mîjûya Milleriyan de, ceribandina ji bo Milleriyan bi hatina milyaketa duyemîn di naumedbûna yekem de dest pê kir û bi hatina Banga Nîvê Şevê bi dawî bû; ya ku Xwişk White wê wekî gelek milyaket nîşan dide, ku bi milyaketa duyemîn re tevlî dibin. Di bin hêza Ruhê Pîroz de, ew Millerî yên ku peyama Banga Nîvê Şevê nas kirin û qebûl kirin, paşê ji wan Milleriyan ku ew peyama ku li her alî li dora wan dadiket ne nas dikirin, hatin cudakirin. Di 22ê Cotmeha 1844an de, milyaketa sêyemîn hat û dîtina ku dereng mabû, paşê axivî.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
144,000 sealing ka kawalhi pah in, covenant mi phawng mi miphun cu hmasa bik in hneksak an si ih, cumi hnuah covenant thar mi miphun khal hneksak an si. Hneksaknak cu Laodicea Adventism hrang ah Thuphuan 18 ih vancungmi aw pahnih lole Thuphuan 14 ih vancungmi pathum nakin vancungmi pakhat te an si ruangah, September 11, 2001 ah a rungtum tikah a thok. An hneksaknak cu July 18, 2020 ih beidawnnak thleng ah a dong.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Ndzi yunza wa ntsumi ya vunharhu, ndzingo wa lava dzana na makume mune na mune wa magidi wu sungurile hi ku fika ka ku hela matimba ko sungula, naswona wu ta hela hi ku fika ka rungula ra Ndzandza wa Vusiku. Ehansi ka matimba ya Moya lowo Kwetsima, lava sweswi va vonaka naswona va amukela rungula ra Ndzandza wa Vusiku, kutani va hambanisiwa ni lava nga riki na vutlhari ni lava hombolokeke lava nga ri tivangiki rungula ro tala hi swiphemu leswi sweswi ri waka matlhelo hinkwawo ya vona.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Ku i Sande lje po vjen shpejt, flet “zëri” i dytë i engjëllit të Zbulesës tetëmbëdhjetë, që është gjithashtu vegimi që “u vonua” duke folur. Ai përfaqëson gjithashtu mesazhin e engjëllit të tretë që “fryhet” deri në thirrjen e fortë.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Ikirirabucu c’Igicugu gihagarariwe nk’abamarayika benshi bifatanya n’umumarayika wabanje. Ubutumwa bw’Ikirirabucu c’Igicugu bufise ibice vyinshi bifasha kuzuza ubutumwa bwose, kandi abamarayika ni ibimenyetso vy’ubutumwa. Mu mateka y’Abamillerite, umutsimvyi wa mbere yamenyekanye nk’uwabaye imbere mu kuzana hamwe ubutumwa bw’ukuri bw’Ikirirabucu c’Igicugu yari Samuel S. Snow. Muri ayo mateka vyanditswe neza ko ugutahura kwa Snow kw’ubutumwa bw’Ikirirabucu c’Igicugu kwateye imbere mu kiringo c’igihe.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Ūyo mũthenya ũcio urĩa wa kũrũgamĩrĩra andũ aingĩ na andũ aingĩ, nĩ gũcookwo nginya hamwe na ibuku rĩake ryothe; na ndũmĩrĩri ya gũkenia kwa mũthenya wa gĩtũmi wa gatikati ka ũtukũ wa mũico wa mũthia, nĩ ĩkũrũgama na kũmenyithwo harĩ andũ othe kuuma mũthenya wa mũico wa mweri wa mũgwanja wa mwaka wa 2023. Ti ndũmĩrĩri ya Uislamu tu, no o nayo ĩrĩ na ndũmĩrĩri ya kũigĩrwo ikimenyithia andũ magana moja na mirongo ĩna na ĩna ngiri ĩna. Ĩrĩ na ũfunuo atĩ hĩa ciĩrĩ cia nyamũ ya thĩ, cionthe igũraga na “gũkua na kũriũka”, o ta ũrĩa ciheanĩte hamwe na mũhianano wa nyamũ; ũcio nĩwe o mũthenyeni ũcio ũhonokagia rũgano rwa kĩrathi atĩ “wa kanyanya nĩ wa mũgwanja”. Ĩrĩ na hinya wa maũndũ marĩa marutanĩrĩire na “ũhoro ũrĩa wĩhithĩtio” wa Ngurumo Mũgwanja, na ĩhonokagia rũgano rwa kĩrathi rwa “rĩĩĩ” rĩrĩa rĩagiriirwo rĩgĩtuĩka “mũtwe wa mbarĩri”, o ũrĩa “mahinda mũgwanja” ma Alawi 26 mafunũrwo atĩ nĩmo mũgũnda ũrĩa ũtumanĩra maũndũ mothe ma Miller hamwe, hamwe na maũndũ ma ma atagĩrũirwo ihinda rĩa mũthia mwaka wa 1989. Mwandĩki wa Zaburi auga ũguo:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Ibhwe ilyakanywe ngabengi ni lyo lyaba ibhwe lyinhloko yengonge. Lokhu kwenziwe yiNkosi; kuyamangalisa emehlweni ethu. Lolu usuku olwenziwe yiNkosi; sizakuthokoza sithabe kulo. AmaHubo 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Bwe”, yo yari “ibuye ry’agaciro” rya mbere William Miller yavumbuye (kandi amabuye y’agaciro ni amabuye), ni “umunsi Uwiteka yakoze.” Mu nyandiko zabanje herekanywe ko imiterere n’amagambo by’itegeko ry’Isabato bihuye rwose n’imiterere y’umuzenguruko wera wa karindwi, nk’uko byashyizweho mu Balewi igice cya makumyabiri na gatanu. Kuruhuka ku munsi wa karindwi kwagereranyaga ubutaka buruhuka mu mwaka wa karindwi, kandi iyo ayo mategeko yombi afashwe muri ubu buryo, atanga ubuhamya ko mu buhanuzi bwa Bibiliya umunsi ugereranya umwaka.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Kandi ewa ka Miller ashiihile neendunge dyaKalunga kombinga “yomido iheyali” yondjimano yaye, mu Leviticus omulongo mbali na heyali, tai ulike ko ngeno “efiku limwe”; osheshi Omwene oye a ninga omutendo omuyapuki gwomido iheyali, ngaashi sha yela kutya Oye a shita eulu nepangelo momafiku hamano, ndele a pumulila kefiku etiheyali.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Yesu alipomaliza mfano wa shamba la mizabibu, aliwauliza Mafarisayo swali.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯂꯃꯖꯥꯏꯒꯤ ꯑꯄꯣꯛꯄ ꯑꯗꯨ ꯂꯥꯛꯄ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯂꯨꯄꯥ ꯃꯤ ꯑꯗꯨꯕꯨ ꯀꯔꯤ ꯇꯧꯒꯅꯤ? ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯇ ꯍꯥꯏ, ꯃꯍꯥꯛꯅ ꯑꯗꯨꯒꯨꯝꯕ ꯑꯔꯥꯟꯕ ꯃꯤ ꯑꯗꯨꯕꯨ ꯅꯨꯡꯉꯥꯏꯗꯅ ꯃꯥꯡꯍꯟꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯂꯃꯖꯥꯏ ꯑꯗꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯍꯟ ꯃꯇꯨꯡ ꯏꯅꯥ ꯑꯁꯦꯡꯕ ꯃꯍꯟꯁꯤꯡ ꯄꯤꯒꯅꯤ, ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯇ ꯃꯍꯜ ꯃꯇꯨꯡ ꯏꯅꯥ ꯃꯐꯝꯗ ꯐꯔꯒꯥ ꯍꯟꯒꯅꯤ। ꯌꯦꯁꯨꯅ ꯃꯈꯣꯏꯗ ꯍꯥꯏ, ꯅꯍꯥꯛꯈꯣꯏꯅ ꯂꯩꯔꯤꯛ ꯁꯦꯡꯂꯣꯟꯗ ꯃꯇꯝ ꯑꯃꯇꯥ ꯄꯥꯞꯄ ꯑꯗꯨ ꯄꯥꯕ ꯉꯝꯗ꯭ꯔꯕꯥ? ꯌꯨꯝ ꯁꯦꯝꯕ ꯃꯤꯁꯤꯡꯅ ꯌꯥꯔꯛꯄ ꯂꯣꯏꯅꯁꯤ ꯃꯁꯥꯗ ꯑꯃꯨꯛ ꯏꯃꯨꯡꯒꯤ ꯃꯄꯥꯟ ꯃꯔꯀꯀꯤ ꯃꯈꯣꯡ ꯑꯣꯏꯈ꯭ꯔꯦ; ꯃꯁꯤ ꯄ꯭ꯔꯚꯨꯒꯤ ꯊꯕꯛꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯤꯇꯇ ꯑꯉꯥꯡꯕ ꯑꯣꯏ? ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯑꯩꯅ ꯅꯍꯥꯛꯈꯣꯏꯗ ꯍꯥꯏ, ꯑꯇꯩꯕꯨ ꯂꯩꯉꯥꯛꯄꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯗꯨ ꯅꯍꯥꯛꯈꯣꯏꯗꯒꯤ ꯂꯧꯊꯣꯛꯂꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯍꯜ ꯄꯨꯊꯣꯛꯄ ꯌꯥꯕ ꯂꯩꯂꯤꯕ ꯖꯥꯇꯤ ꯑꯃꯗ ꯄꯤꯒꯅꯤ। ꯑꯃꯁꯨꯡ ꯀꯅꯥꯒꯨꯝꯕ ꯃꯤ ꯑꯁꯤ ꯂꯣꯏꯅ ꯑꯁꯤꯒꯤ ꯃꯊꯛꯇ ꯇꯥꯕꯗꯤ, ꯃꯍꯥꯛ ꯊꯨꯒꯥꯏꯔꯒꯅꯤ; ꯑꯗꯨꯕꯨ ꯀꯅꯥꯒꯨꯝꯕ ꯃꯤ ꯑꯃꯒꯤ ꯃꯊꯛꯇ ꯃꯁꯤ ꯇꯥꯕꯗꯤ, ꯃꯁꯤꯅ ꯃꯍꯥꯛꯄꯨ ꯎꯞꯃꯒꯤ ꯑꯃꯥ ꯑꯣꯏꯅ ꯅꯣꯡꯃꯥꯏ ꯃꯥꯡꯍꯟꯒꯅꯤ। ꯑꯃꯁꯨꯡ ꯃꯄꯨ ꯑꯑꯣꯏꯕ ꯄꯨꯖꯥꯔꯤꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯐꯔꯤꯁꯤꯁꯤꯡꯅ ꯃꯍꯥꯛꯀꯤ ꯄꯔꯥꯕꯜꯁꯤꯡ ꯇꯥꯕ ꯃꯇꯝꯗ, ꯃꯍꯥꯛꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯔꯝꯗ ꯋꯥ ꯍꯥꯏꯔꯤꯕ ꯑꯣꯏꯔꯦꯕꯁꯨ ꯃꯈꯣꯏꯅ ꯈꯪꯂꯦ। ꯃꯊꯤꯎ 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Mufananidzo wemunda wemizambiringa mufananidzo wokupfuurwa navanhu vaimbova vakasarudzwa, uye wokupiwa kwoushe kuvanhu vatsva vakasarudzwa. “Dombo” rakarambwa, maererano naJesu, ndiro “dombo” rinoponesa kana kuparadza, zvichienderana nokuti ragamuchirwa sei. “Dombo” iri rinofanira kuva chokwadi cheBhaibheri mumamiriro ezvinhu akashandiswa naJesu, nokuti rine simba rokubudisa chibereko chokururama, uye kururama kwaKristu kunongobudiswa chete muvarume navakadzi apo vanogamuchira Shoko rake rechokwadi.
Sanctify them through thy truth: thy word is truth. John 17:17.
Komutakatala kwa kweli yako: neno lako ni kweli. Yohana 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Bwe” ni mafundisho yanayoweza ama kukubaliwa ama kukataliwa, naye Yesu ndiye Neno; na katika kitabu cha Matendo ya Mitume, Petro humtambulisha “Bwe” kuwa ni Kristo.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Ji we hemû we û hemû gelê Îsraêlê re eşkere be ku ev mirov bi navê Îsa Mesîhê Nasıretî, yê ku we xaç kir, yê ku Xwedê ji nav miriyan rakir, li vir li pêş we sax û sihetmayî rawestiyaye. Ev ew kevir e ku ji aliyê we avakeran ve bê qîmet hate hesibandin, lê bû serê goşeyê. Û rizgariya di tu kesî din de tune ye; çimkî di bin ezmên de navê din ê ku di nav mirovan de hatiye dayîn tune ye, ku pêdivî ye em bi wî werin rizgar kirin. Karên Şandiyan 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Û paşê di 1 Peter de, ew sembola “kevir”ê hîn jî pêşdetir dibe, lê wê di heman çarçoveya derbasbûna gelê peymana berê û hilbijartina gelekî nû yê hilbijartî de dihêle; wekî ku ew dibêje, “ku di demên berê de ne gel bûn, lê niha gelê Xwedê ne: yên ku rehmet nedîtibûn, lê niha rehmet dîtine.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Kutali kwamwiza, nge cimuti camwe cwa mweo, nanga cakana ku bantu, lelo casalilwe na Lesa no kuba ca mutengo ukulu, na imwewine, nge matale ya mweo, mulekuilwa kuba ng’anda ya bumupashi, bupristi bwa busano, kupeleka milambu ya bumupashi, eyatambulikwa kuli Lesa ukupitila muli Yesu Kristu. Eico na mu Malembo mwalembwa ukuti, “Moneni, ndeika muli Sioni ibwe ilya pa ngodya ilikulu, ilyasalwa, ilya mutengo ukulu; kabili uwacetekela muli ena takasebwe.” Kanshi kuli imwe abacetekela, aba wa mutengo ukulu; lelo kuli balya abashumfwa, “ibwe ilyo abengi bamakulya bakalile, elyo line lyaba umutwe wa ngodya,” kabili, “ibwe lya kukuntwisha, ne cilibwe ca kukubusha,” ku balya abakuntwila pa cebo, pakuba abashumfwa; era ni kuli ico basontelwe. 1 Petulo 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Petro akulonga za anthu amene poyamba anasankhidwa, “kwa iwo osamvera, mwala umene omanga anamkana, umenewu wasanduka mwala wapakona waukulu, ndiponso mwala wokhumudwitsa, ndi thanthwe lokhumudwitsa, kwa iwo amene akhumudwa pa mawu, pokhala osamvera; ndipo ku chimenechi anasankhidwiranso.”
Jesus is represented by every sacred illustration of the foundation.
Yesu amewakilishwa katika kila kielelezo kitakatifu cha msingi.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
لەبەر ئەوەی هیچ کەس ناتوانێت بناغەیەکی دیکە دابنێت جگە لەوەی دانراوە، کە عیسی مەسیحە. 1 کۆرنسۆس 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Milleritleriň guran binýady Ebedilik Gaýasy (Daş) idi.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“ئاگادارکردنەوەکە هاتووە: نابێت هیچ شتێک ڕێگەی پێ بدرێت بێتە ناوەوە کە بنەمای ئەو باوەڕە بئاژووێنێت کە ئێمە لەسەر ئەوە درووست دەکردووینەوە هەر لەو کاتەوە کە پەیامەکە لە ساڵانی 1842، 1843، و 1844 هات. من لەم پەیامەدا بووم، و هەر لەو کاتەوە تا ئێستا لەبەردەم جیهاندا وەستاووم، دڵسۆز بەرامبەر ئەو ڕووناکییەی کە خودا پێی داوین. ئێمە مەبەستمان نییە پێی خۆمان لەو سەکۆیە هەڵبگرین کە لەسەری دانراوین، کاتێک ڕۆژ بە ڕۆژ بە نوێژی جددی داوای یەزدانمان دەکرد، بەدوای ڕووناکی دەگەڕاین. ئایا وا دەزانن کە بتوانم ئەو ڕووناکییە بەجێبهێڵم کە خودا پێی داوم؟ ئەو دەبێت وەک «تاشەبەردی سەردەمانان» بێت. هەر لەو کاتەوە کە پێم درا، ڕێنماییم کردووە.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Juweli ya kwanja Miller aligundua na kuwa sehemu ya msingi wa Wamillerite, ambao ni kama Mwamba wa Milele, ilikuwa ni “nyakati saba” za Mambo ya Walawi ishirini na sita, na “nyakati saba” hizo zilikuwa ndio ukweli wa kwanza wa msingi kuwekwa kando na wale waanzilishi wa Kimillerite ambao ndipo walikuwa wamejenga msingi wa Kimillerite. Walikuwa ni wajenzi waliopaswa kuukataa jiwe la msingi. “Jiwe” hilo, ambalo ni mfano wa Kristo, pia ni siku ile Bwana aliyoifanya, kwa maana aliifanya siku ya saba kuwa siku ya mapumziko, na mwaka wa saba kuwa mwaka ambao nchi ingepumzika. Mwaka 1863, jiwe la msingi lilikataliwa, lakini litafanywa kuwa “jiwe kuu la pembeni” na “jiwe la kujikwaza” kwa wasiotii.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Balɛ́si ya Isilamu ya ole wa tatu ni kiini cha mwendo wa matengenezo wa wale laki moja na arobaini na nne elfu, na mchakato wa kupimwa ulianza wakati malaika wa Ufunuo kumi na nane alishuka, huku majengo makubwa ya Jiji la New York yakitupwa chini mnamo Septemba 11, 2001. Waadventista walikaa kimya kuhusu utambulisho wa kinabii kwamba Septemba 11, 2001, ulikuwa kuwasili kwa “siku ya upepo wa mashariki.” Tarehe 18 Julai, 2020, waliachwa nyuma wakati mashahidi wawili wa Ufunuo sura ya kumi na moja walipouawa katika mitaa ya mji ule mkubwa. Jaribio la Uadventista lilikuwa limekwisha, na jaribio kwa wale waliokuwa wamekiri kutambua ujumbe wa Uislamu lilikuwa linaendelea.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
لە دوای ئەوەی تا کۆتایی مانگی تەمموزی ٢٠٢٣ مردوو لە شەقامەکاندا کەوتبوون، ئێسکی مردوو و وشکەکان پاشان بە یەکەم پەیامی حەزقیال هەستانەوە. پەیامی دووەمی حەزقیال پەیامی چوار باکەی ئیسلامی وای سێیەمە، کە نوێنەرایەتی کردنەوەی پلەبەپلەی کردنەوەی مۆری پەیامی هاوارە نیوەشەو دەکات، ئەوەی کە هەمان بینینە دوواکەوتووە، و بابەتی سەرتاسەری ماوەی هەموو بزووتنەوەکەیە. لەو کاتەدا ڕاستییە جۆراوجۆرەکان کرانەوە، چونکە پەیامی هاوارە نیوەشەو پەیامێکی فرەڕووە. یەکەم ڕاستییەکەی ڕووبەڕووی ئێسکی مردوو و وشکەکان بوو، هەمان یەکەم ڕاستییە بوو کە ئادڤێنتیزمی لاودیکیا ڕەتی کرد، و نوێنەرایەتی ئەو ڕاستییە دەکات کە گواستنەوەی لاودیکیا بۆ فیلادلفیا نیشان دەدات.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Okuwa amazima bwe butumwa obw’okuteekako akabonero, era kyetaagisa okunywezebwa mu magezi era n’omu mwoyo. Tekimala kutegeera nti ekiseera ababaka ababiri lwe baali bafudde mu luguudo kabonero ka kusaasaana okw’“emirundi musanvu”; era kyetaagisa n’okukkiriza amazima ago mu bulamu obw’okuyitamu.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Milera vya mutitima, vivyo vikilangilila ukweli ula vikafunulwa pa kipindi kya mwisho mu 1798, vikawa lyeso lya kujaribu kwa wanawali va siku vya mwisho. Uzoefu wa kukomaa mu ukweli “kiroho” ukilangililwa ni mutitima gwa kwanza gwa Milera, na “kimaadili” kukomaa mu ukweli ukilangililwa ni ujumbe gwa Uislamu gwa ole gwa tatu. Mwito gwa toba na ungamo, ula ukilangililwa ni “nyakati saba,” ukitambulisha kazi ila ikitendwa kwa kuungana na Kristo mu Patakatifu pa Patakatifu Sana, na ukilangililwa ni maono ga “mareh”.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
“Woe” ya tatu ya Uislamu inawakilishwa na ono la “chazon” la uelewa wa “kiakili,” na yote mawili yanahitajika kwa wale watakaotiwa muhuri. Mwaka 1863, Uadventista wa Laodikia ulichagua kuijenga upya Yeriko, na ukaiacha kazi yake ya kuurejesha Yerusalemu. Yeriko ni ishara ya ukwasi, kama inavyowakilishwa pia na upofu wa Laodikia.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Egihugu kimwe mu bikomerezwa cyane byari muri icyo gihugu—umujyi munini kandi ukize wa Yeriko—wari ubashyize imbere, ariko uri nko ku ntera nto uvuye ku nkambi yabo i Gilugali. Uri ku mupaka w’ikibaya cyera cyane, cyari cyuzuye umusaruro mwinshi kandi utandukanye w’ibice by’ubushyuhe bwinshi, ingoro zawo n’insengero zawo bikaba byari ubuturo bw’ubwiza bwo kwinezeza n’ubwonone, uwo mujyi wiraraga, wihishe inyuma y’inkike zawo zikomeye, wasuzuguraga Imana ya Isirayeli. Yeriko yari imwe mu ntebe zikuru z’ugusenga ibigirwamana, by’umwihariko yeguriwe Asitaroti, imanakazi y’ukwezi. Aha ni ho hari hateraniye ibibi byose byari bibi kurusha ibindi kandi bisuzuguza cyane byari mu idini ry’Abanyakanāni. Abisirayeli, mu bitekerezo byabo hakiri bishya ingaruka ziteye ubwoba z’icyaha cyabo i Beti-peyori, bashoboraga kureba uwo mujyi w’abapagani gusa babyumvana umunabi n’ubwoba.” _Abakurambere n’Abahanuzi_, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
Ibuye “ibwe” wajenzi walilolikataa mwaka 1863, walipokuwa wakiijenga upya Yeriko, ilikuwa ni “nyakati saba” ambazo katika siku za mwisho zingekuwa kweli (johari), ambayo huwa “jiwe kuu la pembeni”, kwa maana ndiyo kweli inayofuma pamoja mwanzo wa Uadventista katika vuguvugu la Wamilleri, na mwisho wa Uadventista katika vuguvugu la wale mia moja arobaini na nne elfu. Johari hiyo, ambayo ni “nyakati saba,” pia ndiyo “siku aliyoifanya Bwana”, nayo ni Kristo mwenyewe, kwa maana Yeye ndiye Neno, naye ndiye “Kweli.” Mada ya Uislamu ndiyo kiini kinacholeta utakaso wa watu wote wawili waliochaguliwa, wa kwanza na wa mpya, na utakaso huo wa namna mbili ulianza tarehe 11 Septemba, 2001, ambayo ilikuwa “siku ya upepo wa mashariki”. Katika siku hiyo walinzi walipaswa kuimba wimbo uleule kabisa ambao Kristo aliimba, alipoutangaza mfano wa shamba la mizabibu. Wale mia moja arobaini na nne elfu huimba wimbo wa Musa (“nyakati saba”), na wimbo wa Mwana-Kondoo.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Nanje mbona ikimeze nk’inyanja y’ibirahure ivanze n’umuriro; kandi abanesheje ya nyamaswa n’ishusho yayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze kuri iyo nyanja y’ibirahure, bafite inanga z’Imana. Kandi baririmba indirimbo ya Mose, umugaragu w’Imana, n’indirimbo y’Umwana w’Intama, bavuga bati: Ibikorwa byawe birakomeye kandi biratangaje, Mwami Mana Ishoborabyose; inzira zawe zirakiranuka kandi ni iz’ukuri, wowe Mwami w’abera. Ibyahishuwe 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“ਗਿੱਧਾ” ਮਸੀਹ ਹੈ ਜੋ ਵਧ ਕੀਤਾ ਗਿਆ ਸੀ, ਅਤੇ ਉਹ ਦੋ ਹਜ਼ਾਰ ਪੰਜ ਸੌ ਵੀਹ ਦਿਨਾਂ ਦੇ ਵਿਚਕਾਰ ਵਧ ਕੀਤਾ ਗਿਆ; ਇਸ ਪ੍ਰਕਾਰ ਉਸ ਨੇ ਆਪਣੇ ਜੀਵਨ ਅਤੇ ਲਹੂ ਦੀ ਬਲੀਦਾਨੀ ਗਵਾਹੀ (ਜਿੱਥੇ ਉਸ ਨੇ ਵਾਅਦੇ ਨੂੰ ਪੱਕਾ ਕੀਤਾ) ਨੂੰ, ਲੇਵੀਆਂ ਦੀ ਪੁਸਤਕ ਛੱਬੀ ਵਿੱਚ ਮੂਸਾ ਦੇ “ਉਸ ਦੇ ਵਾਅਦੇ ਦੇ ਝਗੜੇ” ਨਾਲ ਜੋੜ ਦਿੱਤਾ। ਮੂਸਾ ਅਤੇ ਗਿੱਧੇ ਦਾ ਗੀਤ ਭਵਿੱਖਬਾਣੀਕ ਇਤਿਹਾਸ ਦੇ chazon ਦਾ ਗੀਤ ਹੈ ਅਤੇ ਉਸ ਦੀ “ਪ੍ਰਤੀਤੀ” ਦੇ mareh ਦਾ ਗੀਤ ਹੈ। ਇਹ ਬੁੱਧਿਕ ਅਤੇ ਆਤਮਿਕ ਸਮਝ ਦਾ ਗੀਤ ਹੈ, ਜਿਵੇਂ ਕਿ ਦਾਨੀਏਲ ਅਧਿਆਇ ਅੱਠ ਦੀਆਂ ਦੋ ਦਰਸ਼ਨਾਵਾਂ ਦੁਆਰਾ ਪ੍ਰਤਿਨਿਧਿਤ ਕੀਤਾ ਗਿਆ ਹੈ। ਇਹ ਇੱਕ ਵਾਅਦੇ ਵਾਲੀ ਕੌਮ ਦੇ ਨਿਆਂ ਕੀਤੇ ਜਾਣ ਅਤੇ ਉਨ੍ਹਾਂ ਤੋਂ ਲੰਘ ਜਾਣ ਦਾ ਗੀਤ ਹੈ, ਜਦਕਿ ਇੱਕ ਨਵੀਂ ਚੁਣੀ ਹੋਈ ਕੌਮ ਚੁਣੀ ਜਾਂਦੀ ਹੈ। ਚੋਣ ਦੀ ਪ੍ਰਕਿਰਿਆ, ਅਤੇ ਇਸ ਲਈ ਇਹ ਗੀਤ, 11 ਸਤੰਬਰ 2001 ਨੂੰ ਆਰੰਭ ਹੋਇਆ।
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Ab’ava kuYakobo ekusimba emizi; Isiraeri alarya amalabyo n’okutanta, era alijjuza ensi yonna ebibala. Yamukuba nga bwe yakuba abo abaamukuba? Oba attiddwa ng’okuttibwa kw’abo abattiddwa ye? Mu kigero, bwe kiruuka, olikiwakanya nakyo; aziyiza empewo ye enkambwe ku lunaku olw’empewo ey’ebuvanjuba. Noolwekyo obutali butuukirivu bwa Yakobo bulimaribwako; era kino kye kibala kyonna eky’okuggya ekibi kye; bw’alifuula amayinja gonna ag’ekiweebwayo okuba ng’amayinja ga kaaki agamenyeseamenyeseddwa, ensuku z’ebifaananyi n’ebifaananyi tebiriyimirira. Naye ekibuga ekiriko bbugwe kirisigala matongo, n’ekifo eky’okubeeramu kirirekebwawo, ne kisigalawo ng’eddungu: eyo ennyana eririira, era eyo erigalamira wansi, n’eriisa amatabi gaakyo. Amatabi gaakyo bwe galiwotoka, baligamenyaako: abakazi balijja, ne bagookya n’omuliro: kubanga ggwanga eritalina kutegeera: noolwekyo oyo eyabakola talibasaasira, era oyo eyababumba talibalaga kisa. Era olulituuka ku lunaku olwo, Mukama alikunta okuva ku mugga okutuuka ku kagga ka Misiri, nammwe mulikuŋŋaanyizibwa omu ku omu, mmwe abaana ba Isiraeri. Era olulituuka ku lunaku olwo, ekkondeere eddene lirifuuwa, era balijja abaali banaatera okubula mu nsi ya Bwasuli, n’abagobebwa mu nsi ya Misiri, era balisinza Mukama ku lusozi olutukuvu e Yerusaalemi. Isaaya 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Fungusisibwa mu buryo bukwiriye, aya mirongo arerekana itariki ya 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru riri hafi kuza. Umurongo wa gatandatu werekana amateka yose uko yakabaye, ugaragaza intangiriro y’igihingwa gishora imizi, hanyuma kigakura indabo n’udushishe, maze amaherezo kikuzuza isi imbuto. Imbuto zuzuza isi zibikora mu gihe cy’“isaha,” ari cyo kibazo cy’itegeko ryo ku Cyumweru. Mu gihe icyo gihe Kristo arimo gukoranya imbuto ze mu kigega cye, ni na bwo kandi azana urubanza kuri Babuloni. Urubanza rubaho mu gihe isi yuzuzwa imbuto rugaragazwa mu murongo wa karindwi, aho ibibazo bibiri bibazwa ngo: “Yamukubise nk’uko yakubise abamukubise? Cyangwa yishwe hakurikijwe ubwicanyi bw’abishwe na we?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Hanyuma mu murongo wa munani, kumijagira kw’imvura y’itumba ya nyuma kurangwa n’aya majambo ngo: “mu rugero.” Igituma ibimera bishoromoka ni imvura, kandi ubwo itangira ry’imvura y’itumba ya nyuma riranzwe, rirangwa nk’iritangira “mu rugero, igihe bishoromotse.” Iyo imvura y’itumba ya nyuma itangiye, isukwa “mu rugero”, kuko idasukwa itagira urugero niba umusaruro ari uruvange rw’ukuri n’ikinyoma.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Ndụ nile ọ bụla e gbanwere n’eziokwu ga-enwe agụụ siri ike iweta ndị ọzọ site n’ọchịchịrị nke njehie banye n’ìhè dị ebube nke ezi omume Jisọs Kraịst. Nnukwu ịtụpụ nke Mmụọ nke Chineke, nke na-eme ka ụwa dum na-enwu n’ebube ya, agaghị abịa ruo mgbe anyị nwere ndị e mere ka ha ghọta ìhè, ndị maara site n’ahụmahụ ihe ọ pụtara ịbụ ndị na-arụkọ ọrụ na Chineke. Mgbe anyị nwere nraranye zuru ezu, nke obi dum, nye ozi Kraịst, Chineke ga-amata eziokwu ahụ site n’ịtụpụ Mmụọ ya n’enweghị tụọ; ma nke a agaghị eme mgbe akụkụ kasịnụ nke nzukọ-ekpere adịghị arụkọ ọrụ na Chineke. Chineke apụghị ịtụpụ Mmụọ ya mgbe ịchọ onwe onye na irijuru onwe onye afọ pụtara ìhè otu a; mgbe mmụọ na-achị nke, ọ bụrụ na e tinye ya n’okwu, ga-ekwupụta azịza ahụ nke Ken,—‘Abụ m onye nche nwanne m?’ Ọ bụrụ na eziokwu maka oge a, ọ bụrụ na ihe ịrịba ama ndị na-aba ụba n’aka niile, ndị na-agba akaebe na ọgwụgwụ nke ihe niile adịla nso, ezughị iji kpọtee ume na-arụsi ọrụ ike nke ndị na-ekwupụta na ha maara eziokwu ahụ, mgbe ahụ ọchịchịrị nke hà nhata n’ogo na ìhè nke nọ na-enwu ga-adakwasị mkpụrụ obi ndị a. Enweghị ọbụna ọdịdị nke ihe ngọpụ ọ bụla maka enweghị mmasị ha nke ha ga-enwe ike iweta n’ihu Chineke n’ụbọchị ukwu nke ikpeazụ ikpe. Agaghị enwe ihe kpatara ya a ga-enye banyere ihe mere ha ji ghara ịdị ndụ ma jee ije ma rụọ ọrụ n’ìhè nke eziokwu nsọ nke okwu Chineke, ma si otu a mee ka ụwa nke mmehie emewo ka ọ gbaa ọchịchịrị hụ, site n’omume ha, ọmịiko ha, na ịnụ ọkụ n’obi ha, na a pụghị ịgọnahụ ike na ezi-okwu nke ozi ọma.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Sister White akatukanya omutwe ogu ng’ensonga omumalayaika ow’Okubikkulirwa gy’akka, kubanga agamba nti, “okufukibwa okw’amaanyi okw’Omwoyo gwa Katonda, okwolesa ensi yonna n’ekitiibwa kye.” Mu kitundu ekirala kye tutera okukozesa mu biwandiiko bino, yatukanya nti bwe kiba nti “ebizimbe ebinene eby’e New York” “bisuulibwa wansi,” “Okubikkulirwa essuula ey’e kkumi n’omunaana, ennyiriri emu okutuuka ku ssatu binaatuukirizibwa.”
We will continue these thoughts in the next article.
Tuzozoza mawazo haya katika makala inayofuata.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Basi ndemba kuimba kwa ajili ya mpendwa wangu wimbo wa mpenzi wangu kuhusu shamba lake la mizabibu. Mpendwa wangu alikuwa na shamba la mizabibu juu ya kilima chenye rutuba tele. Akalizungushia ua, akaondoa mawe yake, akalipanda kwa mzabibu ulio bora kabisa, akajenga mnara katikati yake, tena akatengeneza ndani yake shinikizo la divai; naye akatazamia kwamba lingezaa zabibu, lakini likazaa zabibu-mwitu. Na sasa, enyi wenyeji wa Yerusalemu, nanyi watu wa Yuda, tafadhalini hukumu baina yangu na shamba langu la mizabibu. Ni nini zaidi kilichoweza kutendwa kwa shamba langu la mizabibu nisichokifanya ndani yake? Mbona, nilipotazamia kwamba lingezaa zabibu, likazaa zabibu-mwitu? Na sasa basi, nitawaambieni nitakalolitenda kwa shamba langu la mizabibu: nitaliondolea ua wake, nalo litaliwa; nitabomoa ukuta wake, nalo litakanyagwa chini. Nami nitaliifanya ukiwa; halitapogolewa, wala halitalimwa; bali miiba na michongoma vitaota ndani yake; tena nitayaamuru mawingu yasinyeshe mvua juu yake. Kwa maana shamba la mizabibu la Bwana wa majeshi ndilo nyumba ya Israeli, na watu wa Yuda ndio mmea wake wa kupendeza; naye alitazamia hukumu, lakini tazama, ukandamizaji; alitazamia haki, lakini tazama, kilio. Isaya 5:1–7.