As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Aisaia akamwambulira omubaka ogukiikiriddwa emyaka nkaaga mu etaano (essuula ey’omusanvu, olunyiriri olw’omunaana), eri omukulembeze omubi owa Yerusaalemi, yakikola ng’ayimiridde ku “nnimiro ey’omwozi w’engoye” ne ku “nkomerero y’omukutu gw’amazzi ogw’ekidiba eky’engulu,” mu mwaka 742 BC. 742 BC ekiikirira 1863, kubanga Yesu bulijjo alaga enkomerero ng’asinziira ku ntandikwa. Okwewaggula okw’omu 1863 nakwo kukiikirira etteeka lya Ssande mu Amerika, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’asinziira ku ntandikwa y’ekintu. 1863 gwe gwali omwaka ogw’entandikwa y’ekkanisa y’Abadiventiya ey’e Lawodikiya eyawandiikibwa mu mateeka, era ekkanisa eyo ererekebwa nga temuli muntu ku “kunkumuka kw’ensi okunene” okw’etteeka lya Ssande. Kkampuni etwalibwa mu mateeka gavumenti (so si ekkanisa okufuga gavumenti), esobola etya okweyongera okuyimirizaawo Ssande y’olunaku olw’omusanvu, mu kiseera gavumenti eyo yennyini lwe ebeera mu mateeka eziyiza okusinza ku lunaku olw’omusanvu?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Kristo pa milpuunan ay pamagwakas nin kaniyang ministeryo, nilinis niya an templo. Sa enot na paglinis kan templo, ipinakilala ni Kristo na ginibo kan mga pinuno an “harong kan saiyang Ama” na sarongan nin mga tulisan; alagad sa huring paglinis kan templo, ipinakilala niya na an “saindang harong” pinabayaan sa sainda na wasak asin tiwangwang. An daang Israel inulad kan makabagong Israel. Itinindog asin nilinis niya an templong Millerite sa pamugtak kan Adventismo, alagad sa huring paglinis, an paglinis kan sarong gatos asin kapatnapat na libo, an Laodicean na Adventismo isinusuka hale sa saiyang nganga, asin an “saindang harong” pinababayaan nang tiwangwang.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Yesaya aali mu nsalo ya omulimu gw’omwozi bw’ayolekagana ne kabaka Akazi. Omulimu gw’omwozi guukiikirira okutukululwa okwakolebwa Omubaka ow’Endagaano, ajja mu kkanisa ye amangu, era n’atukulula batabani ba Leevi nga bw’akozesa “ensabbuuni ey’omwozi.” Okutukululwa kuno kwatuukirizibwa ku ntandikwa y’Obwadiventi, era kutuukirizibwa nate ku nkomerero.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Binêre, ez ê peyamberê xwe bişînim, û ew ê rê li pêş min amade bike; û Xudanê ku hûn lê digerin, ji nişkê ve dê were perestgeha xwe, ango peyamberê peymanê, yê ku hûn jê kêfxweş in: binêre, ew dê were, Xudanê artêşan dibêje. Lê kî dikare roja hatina wî ragire? û kî dê dema ew xuya bibe bisekine? çimkî ew wek agirê paqijker e, û wek sabûna şûştvanan e: Û ew dê wek paqijker û paqijkerê zîv rûne; û ew dê kurên Levî paqij bike, û wan wek zêr û zîv safî bike, da ku ew ji bo Xudan pêşkêşiyek bi rastdariyê pêşkêş bikin. Hingê pêşkêşiya Yehûda û Orşelîm dê li ba Xudan xweş be, wek di rojên kevnar de, û wek di salên berê de. Malakî 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Isaya akakumana ndi Ahazi, pamodzi ndi chizindikiro cha mwana wake wamwamuna, amene dzina lake likuyimira kuti m’masiku otsiriza “otsala adzabwerera.” Otsalawo ndi amene “abwerera.” Isaya akakumana ndi mfumu yoipa Ahazi m’mbiri ya kuyeretsedwa kwa kachisi, imene inayamba m’mbiri ya a Millerite mu 1844, ndipo inafikitsidwa kumapeto chifukwa cha kusamvera mu 1863. M’masiku otsiriza kuyeretsako ndi mbiri ya kusindikizidwa kwa anthu zikwi zana limodzi makumi anayi ndi zinayi. A Millerite akadatsatira chisamaliro chotseguka cha Mulungu chimene chinatsatira 1844, akadamaliza ntchitoyo.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Nîger Adventîstan, piştî bêhêvîbûna mezin a sala 1844-an, bi baweriya xwe ve sax mabana û bi yekgirtî di pêşbirka vekirî ya Xwedê de bişopandana, peyama milyaketê sêyem qebûl kiribana û bi hêza Ruhê Pîroz ew ji cîhanê re ragihandibana, ew ê xilasbûna Xwedê dîtibana, Xudanê me bi hêzek mezin bi hewildanên wan re kar kiribûya, kar ê hatibû temamkirin, û Mesîh heta niha hatibû ku gelê xwe ji bo xelata wan werbigire. Lê di dema guman û nezelaliyê de ku piştî wê bêhêvîbûnê hat, gelek ji bawermendên adventî baweriya xwe berdan.... Bi vî awayî kar hate astengkirin, û cîhan di tariyê de hate hiştin. Heger hemû laşê Adventîstî li ser fermanên Xwedê û baweriya Îsa yekgirtî bibûya, dîroka me çiqas berbiçav cuda dibû!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
“Nyasaye aheewa kaluole kalala mu kuvumbuliwa kw’obulole bwaye” ukulema, kwabaleetera okwingira mu mbeho ya Laodikea mu mwaka gwa 1856, era obujeemu obwaddirira mu 1863, bwateekawo entandikwa y’okubunga mu ddungu okwoleseddwa Isiraeri ow’edda bwe baalemwa ekigezo kyabwe eky’ekkumi era eky’enkomerero, ne balyoka basalirwa omusango gw’okufiira mu ddungu mu myaka amakumi ana egyaddirira.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
کورِ ئیشایا ئەو بەڵێنە دابین دەکات کە لە پاککردنەوەی کۆتایی پەرستگای ڕۆژانی دواوەدا «پاشماوەیەک دەگەڕێتەوە.» ئەم «گەڕانەوە»یەیان بە یەرمیا وێنا کراوە، کە پێی بەڵێن درا ئەگەر «بگەڕێتەوە،» دەبێتە چاودێری خودا. سەد و چل و چوار هەزارەکە ئەوانەن کە لە ناڕەزایەتییەکەوە گەڕاونەتەوە.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Avo ve ova ni vei 144,000 era sa sotava na veivakacalai ka waraka na nodra Turaga. Era sa vakatakarakarataki ena kedra italanoa na goneyalewa yalomatua ena itukutuku vakaitukutuku ni Millerite, ka ena rua ruarua na itekitekivu kei na itinitini ni veitabagauna ni talanoa, e rua na kau sa vakaduavatataki me dua ga na matanitu, ena gauna ni sovaraki ni Yalo Tabu ena gauna ni Kaci ni Lomaloma ni Bogilevu.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Umwami omubi Ahazi agereranya ubuyobozi bw’u Buyuda buzaba bwarumvise ubutumwa, nyamara bukanga ubutumwa bwatanzwe na Yesaya; kandi mu kubigenza butyo “bazasitara, bagwe, bamenagurwe, bafatwe mu mutego, kandi bafatwe.” Abo ni bo “bashaka abavugana n’imyuka y’abapfuye, n’abapfumu bavuga buhoro, bakongorera,” bikagereranya ubunararibonye bw’ubupfumu n’ubupfumu bw’imyuka bemeramo uko bakira ubuyobe bukomeye bwo muri 2 Abatesalonike. Ukwanga kwa Ahazi ubutumwa bwa Yesaya mu wa 742 Mbere ya Kristo guhuje na 1863, igihe ubutumwa bwa Miller bwangwaga. Yesaya agereranya Miller, kandi ubutumwa bwa Yesaya na Miller bwombi bwari bushingiye kuri “inshuro ndwi,” zifite aho zishingiye mu murongo wa munani w’igice cya karindwi cya Yesaya. Umwana wa Miller (umwana wa Yesaya) agereranya urug movement rw’Umuhanuzi Eliya ruza mu minsi y’imperuka.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Ukukōnshwa okwamelene lo-Ahazi ngenxa yokwala kwakhe kwakuhlanganisa lesiprofetho sokuthi uzanqotshwa yinkosi yasenyakatho, eyathi ezinsukwini zokucina iyinyunyana ephindwe kathathu yeRoma yesimanje, ebuswa bupapa.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Bwana akasema nami tena, akisema, Kwa kuwa watu hawa wanakataa maji ya Shiloha yanayokwenda polepole, nao wanamfurahia Rezini na mwana wa Remalia; basi sasa, tazama, Bwana analeta juu yao maji ya mto, yenye nguvu na mengi, yaani, mfalme wa Ashuru, na utukufu wake wote; naye atafurika juu ya mifereji yake yote, na kuvuka kingo zake zote; naye atapita katika Yuda; atafurika na kupita juu, atafika hata shingoni; na kutanuka kwa mabawa yake kutaijaza upana wa nchi yako, Ee Imanueli. Isaya 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Yisaya alikutana na mfalme mwovu Ahazi penye mwisho wa mfereji wa birika la juu; na ijapokuwa miongoni mwa wanahistoria wa Biblia na wanaakiolojia kuna kutokuwa na uhakika ikiwa birika la juu lilikuwa ndilo birika lilelile la Siloamu katika wakati wa Kristo, muktadha wa unabii wa Yisaya huondoa shaka yote, kwa maana Yisaya anaonyesha kwamba mfalme wa kaskazini angekuja juu ya Ahazi, kwa sababu alikuwa amekataa maji ya Shiloa yateremkayo kwa upole. “Shiloa” ndilo jina la Agano la Kale la “Siloamu” katika Agano Jipya.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Siloam’in havuzunda İsa kör adamı iyileştirdi; kötü kral Ahaz ise hem 1863’te, hem de yakında gelecek Pazar yasasında iyileştirilmeyi reddeden kör Laodikya önderliğini temsil eder. “Şiloah” ve “Siloam” her ikisi de “gönderilmiş” anlamına gelir; Baba’dan Oğul’a bir mesaj gönderildi, O da onu Cebrail’e ve kutsal meleklere verdi; onlar da bunu Yeşaya’ya ilettiler; Yeşaya da gökten “gönderilmiş” olan mesajı kör bir Laodikya önderine getirdi.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Umuyoboro uva ku kidendezi cyo hejuru, aho Yesaya yatangiye ubutumwa, ugereranya ahantu imvura y’Umwuka Wera inyuzwa ikagezwa ku bwoko bw’Imana, nk’uko nanone bigereranywa n’imiyoboro ya zahabu yo mu iyerekwa rya Zekariya, cyangwa urwego rwo mu nzozi za Yakobo.
“That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“EnciA mAnu D mAceA noArA, nInA nnA ZecariA, O 3 wI O 4, nA 4:12–14 mA a yi ni: ‘nA mA tA cI yiA mA, nA mA yi waA i mA, nI yiA mA, A mAnA mAsi zaitiA kAdA niA ini, mA nAsiA mAsiA kAnA zAbA kAdA yiA, mA mAsiA mAsiA zAriA mAyiA nA kAnA zAbA yiA nA kAbA iA? nA O tA cI yiA mA nA yi waA i mA, E cA yiA nA ini? nA mA yi waA iA, nAyi, ya Ubangijina. nA O yi waA, Ini cA mA, yiA mAsiA cI kAdA niA, mA yi tsAriA gAbA Ubangiji na duniA dukaA.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Bwana amejawa na rasilimali. Yeye hana upungufu wa vifaa wala njia. Ni kwa sababu ya upungufu wa imani yetu, ya kuushikamana kwetu na mambo ya dunia, ya maneno yetu mepesi, ya kutokuamini kwetu, kunakodhihirishwa katika mazungumzo yetu, ndipo vivuli vya giza hukusanyika kutuzunguka. Kristo hadhihirishwi katika neno wala katika tabia kama Yeye aliye wa kupendeza kabisa, na Mkuu kuliko elfu kumi. Roho inapotosheka kwa kujiinua yenyewe kwa ubatili, Roho wa Bwana hawezi kuifanyia mengi. Maono yetu mafupi huona kivuli, bali hayawezi kuuona utukufu ulio ng’ambo yake. Malaika wanazizuia pepo nne, zinazowakilishwa kama farasi mwenye hasira atafutaye kujinasua na kwenda mbio juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
「永遠の世界のまさに間際にいながら、われわれは眠っていてよいのであろうか。鈍く、冷たく、死んだようであってよいのであろうか。ああ、われわれの教会において、神の御霊と息吹とがその民のうちに吹き込まれ、彼らが自分の足で立ち、生きる者となるように。われわれは、その道が狭く、門が細いことを知らなければならない。しかし、われわれがその狭き門を通るとき、その広がりは限りがない。」『Manuscript Releases』第20巻、216、217頁。
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Rûnê zêrîn,” peyamên Ruhê Xwedê ne ku ji hewza jorîn têne xwarê bi rêça wê kanalê ku ew du boriyên zêrîn in, ku ew du şahidên Kitêba Pîroz û Ruhê Pêxemberiyê ne, an jî Peymana Kevin û Peymana Nû ne, an jî qanûn û pêxember in, an jî Mûsa û Îlyas in.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abo basingirwe amavuta bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa nk’ikirubi gitwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho ridahwema n’abatuye isi. Amavuta ya zahabu ashushanya ubuntu Imana ikomeza kugemurira amatara y’abizera, kugira ngo adacumba ngo azime. Iyo bitaba ko ayo mavuta yera asukwa avuye mu ijuru binyuze mu butumwa bw’Umwuka w’Imana, imbaraga z’umubi zari kugira ubutegetsi bwuzuye ku bantu.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Kuvala kiye, Mulungu ahononwa apo tutampokelele yayi mauthenga agho wakutitumizira. Ntheura tikukana mafuta ghagolide agho wangathira mu mizimu yithu kuti ghaŵikenge kwa awo ŵali mu mdima. Para kuyowoya kwiza, ‘Wonani, mkwati wakwiza; fumani mukakumane nayo,’ awo ŵandapoke mafuta ghatuŵa, awo ŵandasunge mu mitima yawo chisomo cha Khristu, ŵazamkusanga, nga ni virgo viheni, kuti ŵandanozgekele kukumana na Fumu yawo. Iwo ŵalije, mwa iwoŵene, nkhongono yakusangira mafuta, ndipo umoyo wawo wanangika. Kweni usange Mzimu Mutuŵa wa Mulungu wapempheka, usange tapempha mwakulomberera, nga umo Mozesi wakachitira, ‘Nirongore uchindami winu,’ chitemwa cha Mulungu chizamuthiririka mu mitima yithu. Kwizira mu mipope yagolide, mafuta ghagolide ghazamuperekekera kwa ise. ‘Ntchifukwa cha nkhongono yayi, nesi chifukwa cha mphamvu yayi, kweni chifukwa cha Mzimu wane, wakuti Yehova wa mizinda.’ Pakupokera kuŵara kwakuwala kwa Dazi la Urunji, ŵana ŵa Mulungu ŵakuŵala nga ni maunenesko mu charu.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
پەیامی ئەوەی ئەحاز ڕەتی دەکردەوە، هەمان پەیامی هاوارەی نیوەشەو بوو، کە ئەگەر سەرکردایەتیی لائودیکیا ئەو پەیامەی بۆ لائودیکیا لە ساڵی 1856 «نێردرا» بۆیان وەربگرتایە، ئەوا دەگەیشتە لووتکەی هاتنەوەی دووەمی مەسیح. پاشان ئەو پەیامە گەورەتر دەبووەوە تا ببێتە هاوارێکی بەرز، و گەلی خودا کارەکەیان تەواو دەکرد و لە ئاشتیدا دەبوون. بەڵام لەبری ئەوە، بۆ ئەو قیەیە گەڕانەوە کە لێی ڕزگار کرابوون.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Yesaya na Ahazi vameonyeshwa kuwa katika mchakato wa utakaso wa shamba la mfulia-nguo, ambao hutimizwa na Mjumbe wa Agano katika sura ya tatu ya Malaki. Kwa namna ya kiishara wamewekwa mahali ambapo “mafuta” (ujumbe) yanamiminwa katika njozi ya Zekaria, na katika siku za mwisho, ujumbe wa Yesaya kwa Ahazi ndio ujumbe wa Uislamu wa Ole wa tatu; ndio ujumbe wa historia iliyofichwa ya ngurumo saba; ndio ujumbe kwamba yule wa nane ametoka katika wale saba; ndio ujumbe wa shamba la mizabibu; ndio ujumbe wa “Kweli,” ambavyo vyote ni vipengele vya Ufunuo wa Yesu Kristo, ambao katika siku za mwisho huleta utakaso unaowakilishwa na shamba la mfulia-nguo.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
“saba nyakati” ulikuwa na bado ndio ujumbe pia, ambao hubadilika kutoka jiwe la msingi la Miller, na kuwa jiwe kuu la pembeni, kwa maana ulikuwa ukweli wa kwanza, na kwa hiyo ni lazima uwe ukweli wa mwisho. Mwaka 1863 uliashiria hitimisho la mchakato wa utakaso ulioanza kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844, na hatimaye ukafikia nuru ya “saba nyakati” mwaka 1856. Mwaka 1844 nuru ya miaka elfu mbili mia tatu iliashiria mwanzo uliosababisha mwisho uliowekwa alama na miaka elfu mbili mia tano na ishirini. Hata hivyo, upofu wa Laodikia katika mwanzo na mwisho, unakataa kuona uhusiano wa maono hayo mawili. Mwaka 1863 unawakilisha hitimisho la mchakato wa utakaso ambao hutukia daima ujumbe unapofunuliwa, na ujumbe wa malaika wa tatu ulifunuliwa tarehe 22 Oktoba 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
1844-ൽ മുദ്രവിച്ഛേദിക്കപ്പെട്ട മൂന്നാം ദൂതന്റെ വെളിച്ചം ഏകാകിയായ ഒരു വെളിച്ചമല്ലായിരുന്നു; അത് സിസ്റ്റർ വൈറ്റ് “മൂന്നാം ദൂതന്റെ പുരോഗമിക്കുന്ന വെളിച്ചം” എന്ന് പരാമർശിക്കുന്നതായിരുന്നു. മൂന്നാം ദൂതന്റെ ഈ പുരോഗമിക്കുന്ന വെളിച്ചം 1844-ൽ ആരംഭിച്ചു; പരീക്ഷാകാലം അവസാനിക്കുന്നതുവരെ അത് പുരോഗമിച്ചു കൊണ്ടിരിക്കുന്നു. എന്നാൽ അത് ആദ്യം വന്നപ്പോൾ തന്നെയും, ഒടുവിൽ അവസാനിക്കുമ്പോഴും, മൂന്നാം ദൂതനോടു ബന്ധപ്പെട്ട ഒരു പ്രത്യേക പരിശോധനാകാലം ഉണ്ട്. ആരംഭത്തിലും അവസാനത്തിലും ഉള്ള ആ പരിശോധനാകാലങ്ങൾ, ദാനിയേൽ “അറിവിന്റെ വർധന” എന്ന് പ്രതിനിധീകരിക്കുന്ന ഒരു പരിശോധനാ പ്രക്രിയയെയും പ്രതിനിധീകരിക്കുന്നു; അതും മൂന്നാം ദൂതന്റെ പുരോഗമിക്കുന്ന വെളിച്ചം തന്നെയാണ്.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
مَحَجیڠن پڠوجين ڤد ڤرموﻻأن برمولا ڤد تاهون 1844، دان ترڠ يڠ سمکين مَجُو ايت برتامبه دالم ڤنڬتاهوان هيڠݢ مچڤاي کسيڤولنه ڤد تاهون 1856. ترڠ ڤرموﻻأن دان ترڠ ڤڠاخيران باݢي تمڤوه ڤڠوجين ايت اياله دوا ڤڠlihatan دالم دانيال fasal lapan، ayat tiga belas dan empat belas، يڠ ملوݢمبارکن اساس دان تيڠݢق اوتام ادڤينتيسمه.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Muda wa kujaribiwa wa malaika wa kwanza ulianza tarehe 11 Agosti 1840 na ukaisha katika kuvunjika moyo kwa kwanza tarehe 19 Aprili 1844. Kisha muda wa kujaribiwa wa malaika wa pili ulianza, nao ukaendelea hadi tarehe 22 Oktoba 1844. Wakati huo malaika wa tatu alifika, na muda wa kujaribiwa wa malaika wa tatu ukaendelea hadi Uadventista wa Laodikia ulipoikataa nuru ya malaika wa tatu mwaka 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
ꯃꯤꯂꯂꯔꯥꯏꯠ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝꯒꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯑꯣꯛꯅꯕ ꯃꯇꯝ ꯑꯃ ꯑꯍꯣꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯃ ꯑꯃꯨꯛ ꯃꯈꯥꯗ ꯂꯩ, ꯑꯗꯨꯒ ꯑꯍꯣꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯃꯨꯛ ꯃꯈꯥꯗ ꯑꯗꯨ ꯑꯃꯝꯕ ꯃꯇꯝ ꯑꯃꯅꯤ ꯑꯣꯏꯅ ꯎꯠꯂꯒꯅꯤ, ꯃꯔꯝꯗꯤ ꯌꯦꯁꯨꯅ ꯃꯇꯝ ꯑꯃꯒꯤ ꯂꯣꯏꯁꯤꯜ ꯑꯃꯅ ꯃꯇꯝ ꯑꯃꯒꯤ ꯑꯍꯣꯡꯕꯅ ꯃꯇꯦꯡ ꯄꯥꯡꯂꯤ। ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯈꯥꯒꯤ ꯃꯄꯥꯟ ꯆꯠꯄ ꯃꯤꯑꯣꯏꯕ ꯑꯥꯂꯣꯛꯀꯤ ꯍꯥꯡꯈꯤꯕꯗꯨ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯑꯍꯨꯝꯁꯨꯡ ꯅꯤꯄꯥꯜꯒꯤ ꯃꯐꯝ ꯆꯨꯗ꯭ꯗ ꯃꯔꯨꯂ ꯄꯣꯛꯄ ꯃꯔꯦꯍ (“mareh”) ꯑꯣꯏꯕ ꯗ꯭ꯔꯤꯃꯁꯟꯒꯤ ꯑꯥꯂꯣꯛ ꯑꯗꯨꯅꯤ। ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯈꯥꯒꯤ ꯃꯄꯥꯟ ꯆꯠꯄ ꯃꯤꯑꯣꯏꯕ ꯑꯥꯂꯣꯛꯀꯤ ꯂꯣꯏꯁꯤꯜꯗꯨ ꯃꯐꯝ ꯑꯃꯁꯨꯡ ꯑꯆꯧꯕ ꯃꯤꯄꯨꯡ ꯊꯝꯕꯒꯤ ꯑꯥꯂꯣꯛ, ꯃꯐꯝ ꯆꯨꯗ꯭ꯗ ꯃꯔꯨꯂ ꯄꯣꯛꯄ ꯆꯍꯨꯝꯁꯨꯝ ꯃꯐꯝꯒꯤ ꯍꯥꯖꯟ (“chazon”) ꯑꯣꯏꯕ ꯗ꯭ꯔꯤꯃꯁꯟꯒꯤ ꯑꯥꯂꯣꯛ ꯑꯗꯨꯅꯤ। ꯑꯅꯤꯁꯨꯡ ꯑꯗꯨ ꯑꯔꯣꯏꯕꯒꯤ ꯃꯋꯣꯡꯗ ꯑꯃꯥꯡ-ꯑꯃꯥꯡ ꯌꯥꯎꯔꯤ।
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Basi yo ukamfanyisha tarumbeta ya yubile ilie siku ya kumi ya mwezi wa saba; siku ya upatanisho mtalifanya tarumbeta ilie katika nchi yenu yote. Mambo ya Walawi 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Kuhe kwa muhigo kwari kuzanywa ku Munsi wa Impongano, ari wo wa 22 Ukwakira 1844, kwari ihembe rya Yubile, rigereranya uruziga rwera rw’imyaka irindwi, rukaba rungana n’iminsi ibihumbi bibiri na magana atanu na makumyabiri. Uwiteka yashakaga kuyobora Isirayeli ya kera ataziguye ayinjiza mu Gihugu cy’Isezerano, ariko ubugome bwabo bwabujije ko ibyo biba. Uwiteka yashakaga kuyobora Isirayeli ya none ataziguye ayinjiza mu Gihugu cy’Isezerano, ariko ubugome bwabujije ko ibyo biba. Iyo Isirayeli ya none iza kuba yarumviye umucyo ugenda urushaho kwaguka w’umumarayika wa gatatu, iba yaraburiye isi, kandi Uwiteka aba yaragarutse hashize imyaka irenga ijana.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Ili jambo hilo litokee, ingempasa Bwana kutenda mabadiliko miongoni mwa Wamileriti, na mabadiliko hayo yanatambulishwa katika Maandiko kuwa ni siri ya Mungu. Ikiwa Uadventista ungekuwa umefuata nuru inayoendelea ya malaika wa tatu, basi tarumbeta ya Yubile ingekuwa imepiga mfululizo hadi mwisho, kwa maana ni katika siku ambazo tarumbeta ya saba inalia, ndipo siri ya Mungu inakamilishwa. Katika Ufunuo kumi, tarumbeta hiyo, ambayo ni tarumbeta ya Yubile, na pia tarumbeta ya ole wa tatu, ilianza kulia tarehe 22 Oktoba, 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Û hingivê ku min dît ku li ser deryayê û li ser erdê radiwesta, destê xwe ber bi ezmên ve rakir, û bi Wî yê her û her dijî sond xwar, yê ezmên û tiştên ku tê de ne, erdê û tiştên ku tê de ne, û deryayê û tiştên ku tê de ne afirandîye, ku dem êdî nemîne; lê di rojên dengê hingivê heftem de, gava ku ew dest bi lêdanê bike, raziya Xwedê wê biqede, wekî ku Ew ji xizmetkarên xwe, pêxemberan re ragihandîye. Wahiy 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Kigezo cha utakaso wa majaribio kilichoanza tarehe 22 Oktoba, 1844, ambacho kilikuwa nuru inayoendelea ya malaika wa tatu, kilianza kwa nuru ya Danieli sura ya nane, aya ya kumi na nne, na kikamalizika kwa nuru ya Danieli sura ya nane, aya ya kumi na tatu. Kilianza kwa jibu la aya ya kumi na nne, na kikamalizika kwa swali la aya ya kumi na tatu.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Maka kumi na tisa hayo yaliwakilishwa kwa mfano na kufika kwa ujumbe wa onyo wa Isaya kwa Ahazi, mfalme wa Yuda halisi, wakati wa vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini. Miaka hiyo kumi na tisa ilikoma kwa mfalme wa kaskazini kuichukua Israeli utumwani. Miaka hiyo kumi na tisa iliwakilisha kwa mfano kufika kwa malaika wa tatu mwaka 1844, hadi uasi wa mwaka 1863. Nuru inayozidi kusonga mbele ya malaika wa tatu iliwasilishwa na ujumbe wa Isaya.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Okutanga kw’omusana ogwo ogw’avanceranga kwaleeta enkomerero y’Omukululo gwa Millerite, era mu kiseera ekyo eky’okugezesa, Omukululo gwa Millerite ogwa Filaderufiya gwakyuka ne gufuuka Ekkanisa y’e Lawodikiya. Emyaka kkumi na mwenda egyatandika mu 742 BC, n’emyaka kkumi na mwenda egyatandika mu 1844, byombi biraga enkola ey’okugezesa n’okutukulula mu nnaku ez’oluvannyuma, kwe kugamba, ekiseera ekisembayo eky’okugezesa eky’omusana ogweyongera ogwa malayika ow’okusatu.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Mu mulekadilo wa kulekelesha wa kweseka, chiswama cha Leza chikamala. Abali umwanda umo na makumi yane na bane ni abo abalindila, ababwelera no kulamikwa akaboneno.
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. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Boholisá l testimonio, na seliá l ley entre mis disípulos. Y yo esperaré a Jehová, que escondé su rostro de la casa de Jacob, y en él pondré mi esperanza. He aquí, yo y los hijos que Jehová me ha dado somos por señales y por maravillas en Israel, de parte de Jehová de los ejércitos, que mora en el monte de Sion. Isaías 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Ihulo lya kukengela lya mwisho la nuru inayoendelea ya malaika wa tatu katika siku za mwisho lilianza mahali pale ambapo ihulo la mwanzo la kukengela lilianzia. Lilianza wakati Yesu alipoinua mkono Wake kuelekea mbinguni na kutangaza, “kwamba wakati hautakuwapo tena.” Tangazo hilo lilitokea tarehe 22 Oktoba, 1844, wakati parapanda ya saba ilipotangaza Yubilei kwenye hitimisho la mzunguko mtakatifu wa saba. Mzunguko wa miaka saba, uliorudiwa mara saba, ulikuwa kihalisia miaka arobaini na tisa, au siku elfu mbili mia tano na ishirini.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989, hareketa ya watu laki moja na arobaini na nne, inaonyesha “wakati wa mwisho,” na 1989 pia inaonyesha hitimisho la miaka mia moja ishirini na sita iliyoanza katika uasi wa 1863. Harakati ya watu laki moja na arobaini na nne ilianza katika “wakati wa mwisho,” kwa ishara ya “nyakati saba,” kwa maana mia moja ishirini na sita ni zaka ya elfu moja mia mbili sitini, ambayo nayo ni nusu ya elfu mbili mia tano ishirini.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Yesu daima huwakilisha mwisho wa jambo kwa mwanzo wa jambo, na mwanzo wa mwendo wa wale mia moja na arobaini na nne elfu uliwekwa alama kwa ishara ya “nyakati saba,” kama ilivyo pia katika mwisho wa mwendo huo. Siku za sauti ya malaika wa saba, wakati siri ya Mungu inapokamilishwa, zilianza katika hitimisho la zile siku “tatu na nusu” za Ufunuo sura ya kumi na moja. Baragumu ya Saba, ambayo pia ni Ole ya tatu, ilipiga noti yake ya pili tarehe 7 Oktoba, 2023, na siri ya Mungu sasa inakamilishwa, kama “alivyowatangazia watumishi wake manabii.” Mwisho wa mwendo huo umewekwa alama kwa ishara ya “nyakati saba,” kama ulivyokuwa mwanzo wa mwendo huohuo.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
1798년 끝의 때에 북방 왕국에 대한 하나님의 분노의 “일곱 때”가 끝났고, 밀러파 운동의 끝에 이르러 “일곱 때”와 연관된 진리들을 거절한 것이 1863년의 반역을 표지하였다. 예수께서는 언제나 어떤 것의 끝을 어떤 것의 시작으로 예증하시며, 첫째 천사의 운동(밀러파)은 셋째 천사의 운동(십사만 사천)을 예증한다. 두 운동은 모두 “일곱 때”로 시작하여 “일곱 때”로 끝난다. 이런 것들은 꾸며 낼 수 없다.
We will continue this study in the next article.
Tukwendeleze somo hili katika makala inayofuata.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘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.’ Why?—because they did not heed the word of the Lord that came unto them.
“Batu abo bali mu myanya y’obuvunaanyizibwa tebateekwa kukyusibwa ne bafuuka ab’okukkiriza emitindo gy’ensi egy’okweleyereza n’okweyonoona mu by’amaanyi, kubanga tebayinza kugisobola; era ne bwe bandisobodde, emitindo egya Kristo tegyandikkirizza. Okwigiriza okw’enjawulo okw’amaanyi kwetaagibwa. ‘Ani gw’aliyigiriza okumanya? era ani gw’aliwa okutegeera enjigiriza? abo abalumiddwa ku mata, ne baggibwa ku mabeere. Kubanga etteeka liteekwa okuba ku tteeka, etteeka ku tteeka; layini ku layini, layini ku layini; wano katono, na wali katono.’ Bw’atyo ekigambo kya Mukama kiteekwa okuleetebwa mu maaso g’abaana n’obugumiikiriza era ne kikuumibwa mu maaso gaabwe, abazadde abakkiriza ekigambo kya Katonda nga bakikola. ‘Kubanga alibayogera n’emimwa egy’okusikattira n’olulimi olulala eri abantu bano. Be yagamba nti, Kino kye kiwummulo mwe munaawummuzisiza abakooye; era kuno kwe kuzza obuggya: naye ne batayagala kuwulira. Naye ekigambo kya Mukama ne kifuuka gye bali etteeka ku tteeka, etteeka ku tteeka; layini ku layini, layini ku layini; wano katono, na wali katono; balyoke bagende, bagwe emabega, bamenyeke, basibwe mu mutego, era bakwatibwe.’ Lwaki?—kubanga tebaafaayo ku kigambo kya Mukama ekyajja gye bali.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Eleyi túmọ̀ sí àwọn tí kò tíì gba ìtọ́ni, ṣùgbọ́n tí wọ́n ti fẹ́ràn ọgbọ́n ara wọn, tí wọ́n sì ti yàn láti ṣiṣẹ́ fún ara wọn gẹ́gẹ́ bí èrò tiwọn. Olúwa fún irú àwọn wọ̀nyí ní ìdánwò náà, kí wọ́n lè yá ipò wọn láti tẹ̀lé ìmọ̀ràn Rẹ̀, tàbí kí wọ́n kọ̀, kí wọ́n sì ṣe gẹ́gẹ́ bí èrò tiwọn; lẹ́yìn náà Olúwa yóò fi wọ́n sílẹ̀ sí àbájáde tí ó dájú. Nínú gbogbo ọ̀nà wa, nínú gbogbo iṣẹ́ ìsìn wa sí Ọlọ́run, Ó ń bá wa sọ pé, ‘Fi ọkàn rẹ fún Mi.’ Ẹ̀mí ìtẹríba, tí ó sì jẹ́ ẹni tí a lè kọ́, ni Ọlọ́run ń fẹ́. Ohun tí ń fún àdúrà ní ọlá-àṣẹ rẹ̀ ni òtítọ́ náà pé a mí i jáde láti inú ọkàn onífẹ̀ẹ́, onígbọràn.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
"Xwedê ji gelê Xwe hin tiştan dixwaze; heke ew bibêjin, Ez dilê xwe nadim ku vî tiştî bikim, Xudan wan dihêle ku di dadweriya xwe ya ku ew bi xwe zanayî dibînin de, bê zanebûna asmanî, bidomînin, heta ku ev Nivîsar [Îşaya 28:13] bê temamkirin. Hûn ne ku bibêjin, Ez ê rêbertiya Xudan bişopînim heta xalekî ku bi dadweriya min re lihev tê, û paşê bi ramanên xwe ve bisekinin, û qebûl nekin ku li gorî şibandina Xudan werin şekildan. Bila pirs were kirin, Ma ev iradeya Xudan e? ne ku, Ma ev raya an dadweriya—– ye?" Testimonies to Ministers, 419.