In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Mu mwaka wa 1856 umuco w’“ibihe indwi” warafunguwe, kandi gushika mu 1863 uwo muco waranzwe. Umuhanuzi wo mu Buyuda yazaniye uwo muco umwami mubi Yerobowamu, kandi Yerobowamu arawanka. Yesaya yazaniye uwo mwami mubi Ahazi uwo muco nyene, kandi na we arawanka. Kubera kwanka uwo muco ufitaniye isano n’ikidengeri ca Shiloha, ubwami bwa Yerobowamu bwompi (ubwo mu buraruko) n’ubwa Ahazi (ubwo mu bumanuko) bwajanywe mu bunyagano n’umwami avuye mu buraruko mu mwaka wa 723 BC, no mu wa 677 BC, uko bikurikirana.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Musa, katika uasi wa Haruni; Isaya pamoja na Ahazi na Yeremia pamoja na wafalme wengine, waliwakilisha waaminifu wa historia ya Wamilleri waliokuwa wote wakiwawakilisha wajumbe wa nuru katika uasi wa siku za mwisho. Mgogoro wa “kwanza” wa siku za mwisho wa mwaka 1863, na mgogoro wa “mwisho” wa siku za mwisho wa “tetemeko kuu la nchi” la Ufunuo sura ya kumi na moja (sheria ya Jumapili iliyo karibu kuja), vinawakilishwa na mistari hii yote ya kinabii. Nabii kutoka Yuda anamwakilisha nabii aliyerudi nyuma kutoka katika wajibu wake, na akaishia kuzikwa katika kaburi lilelile pamoja na Uprotestanti ulioasi. Kifo chake na kuzikwa kwake vilikuwa ni mwitikio wa kuchagua kwake kula na kunywa lishe ya nabii wa uongo wa Betheli.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Kyapolo kya kuneshwa na upapa (mfalme wa Ashuru) katika sheria ya Jumapili, ambako kulitolewa mfano wake kwa kutawanywa kwa falme za kaskazini na kusini za Yeroboamu na Ahazi, kunapatana na hatima ya nabii wa Uyahudi, kwa maana alikufa kati ya “simba” na “punda.” “Simba” ni ishara ya Babeli, ambayo katika siku za mwisho ni upapa.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Na ikawa, baada ya yeye kula mkate na baada ya kunywa, akamtandikia punda yule nabii ambaye alikuwa amemrudisha. Naye alipokuwa ameondoka, simba akakutana naye njiani, akamwua; na mzoga wake ukatupwa njiani, na yule punda akasimama karibu nao, simba naye akasimama karibu na huo mzoga. Na tazama, watu walipita, wakaona mzoga umetupwa njiani, na simba amesimama karibu na mzoga; nao wakaenda na kulisema hilo katika mji alimokaa yule nabii mzee. Basi yule nabii aliyemrudisha kutoka njiani aliposikia habari hiyo, alisema, Huyo ndiye mtu wa Mungu, aliyeiasi neno la BWANA; kwa hiyo BWANA amemtoa kwa simba, naye amemrarua na kumwua, sawasawa na neno la BWANA alilomwambia. Kisha akasema na wanawe, akinena, Nitandikieni punda. Nao wakamtandikia. Akaenda akaukuta mzoga wake umetupwa njiani, na punda na simba wamesimama karibu na mzoga; simba hakuwa ameula ule mzoga, wala kumrarua yule punda. Yule nabii akauinua mzoga wa mtu wa Mungu, akauweka juu ya punda, akaurudisha; naye yule nabii mzee akaja mjini ili kumlilia na kumzika. Akaulaza mzoga wake katika kaburi lake mwenyewe; nao wakamwombolezea, wakisema, Ole wangu, ndugu yangu! Ikawa, baada ya kumzika, akasema na wanawe, akinena, Nitakapokufa, ndipo mkanizike katika kaburi alimozikwa mtu wa Mungu; mkiweke mifupa yangu kando ya mifupa yake; kwa maana neno lile alilolipaza kwa neno la BWANA juu ya madhabahu iliyoko Betheli, na juu ya nyumba zote za mahali pa juu zilizo katika miji ya Samaria, hakika litatimia. 1 Wafalme 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
मु यहूदा-अलौकिकवक्ता दुईटा प्रतीकको बीचमा मरे। सिंह बाबिलोनको प्रतीक हो, र अन्तिम दिनहरूमा आधुनिक बाबिलोन उत्तरका राजा हुन्, जो दानिएल अध्याय एघार, पद पैंतालीसमा, सहायता गर्न कोही नभई आफ्नै अन्तमा पुग्दछ। उसको अधिकारको चिन्ह सूर्य-आराधना हो, जुन चौथो घृणित कर्म हो, र जहाँ लाओदिकेयाई एडभेन्टवादको चौथो पुस्ता इजकिएल अध्याय आठमा सूर्यतर्फ निहुरिरहेको रूपमा चित्रित गरिएको छ। मिलरको सपनामा उनलाई यो देखाइयो कि रत्नहरू मात्र तितरबितर भई छोपिएनन्, तर त्यो सन्दूक आफैं, जसले बाइबलको प्रतिनिधित्व गर्दथ्यो, पनि च्यातेर टुक्रा-टुक्रा पारियो।
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Mu ngerekano gwa gatatu gwa Uadventisti, omulimu gw’okuleeta enkozesa y’ebyo ebiyitibwa enkyusa ez’omulembe ez’Ekigambo kya Katonda gwakubirizibwa obukulembeze bwa Uadventisti. Ezo enkyusa eziyitibwa ez’omulembe zaggibwa mu kibinja ky’ebiwandiiko ebivunze, ebikuzibwa abatendekebwa mu by’eddiini ab’omuntu oyo ow’ekibi, era n’Obupolotesitanti obwava ku mazima. Essanduuko ya Miller yali King James Version, eyavvuunulwa okuva mu biwandiiko ebitavunzibwa.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Kišazi kya kane kya Uadiventi wa Laodikia, kanisa lilijiunga na Baraza la Makanisa Ulimwenguni, shirikisho la kanisa la Kirumi na binti zake. Uadiventi ulijitetea kwa miaka mingi, kwa manufaa ya kundi lao lililolala usingizi, kwamba wao walikuwa tu “waangalizi” katika Baraza la Makanisa Ulimwenguni, mpaka sheria ndogo za shirikisho hilo ovu zilipofunua kwamba hadhi ya “mwangalizi” inawakilisha mshiriki kamili mwenye haki ya kupiga kura!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Mwa kizazi chao cha nne walimtunuku mara mbili “mtu wa dhambi” medali ya dhahabu. Angalau moja ya medali hizo ilikuwa imechorwa juu yake uelewa wa Kikatoliki wa Kuja kwa Kristo Mara ya Pili, ikimwonyesha Yesu akiweka mguu Wake juu ya dunia katika kurudi Kwake, nayo ilijumuisha nyuma ya Kristo nimbasi ya jua ya Kikatoliki, na muhtasari wa Kikatoliki wa amri ya nne, ambao ulisema tu, “ikumbuke Sabato.” Katika shauri la mahakamani (ambalo ni tamko la kisheria), Rais wa General Conference alitoa ushuhuda ambapo alitambulisha ya kwamba kanisa la Waadventista Wasabato hapo zamani liliamini kwamba upapa ulikuwa mpinga-Kristo, lakini kwamba kanisa lake zamani sana lilikuwa limeitupa imani hiyo “kwenye jalala la kihistoria.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Ekizililo lyamwina (isepelwa) ni lyapwa pene banenwe makumi yabili na basano ba butunguluzi bwa chalichi ya Yerusalemu bafukamina ku kasuba. Ebyangabya ebyakula mu mafulo byatandika ne kifwani kya lunkumbwa ekyimishiwe pa mwinjilo, nga chisoneka intandiko. Kasesema wa ku Yuda afwilila mukushikwa pamo ne Bupolotesitanti bwa buhayi, kabili nkalamo (Babiloni) ilamwipaya, pantu alabwekela ku misango ya Bupolotesitanti bwa buhayi, kabili eico tafikapo ukumona ukuti ni Roma ishimikila ichimonwa; kabili apo tapali ichimonwa icimishiwe ku cipasho ca muntu wa lubembu, pa kulekelesha uisanga ku rubali lwa muntu wa lubembu.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Abali abasoberwa mu kumanya kwabo okw’Ekigambo, abatategeera amakulu ga antichrist, mazima ddala beeteeka ku ludda lwa antichrist.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Oyuda ya Yuda azikilwa pamoja na oyuda wa ubozi wa Betheli, mwenye kumutambua kuwa ni “ndugu” yake, naye akaonekana amekufa kati ya alama mbili. “Simba” aliwakilisha kushindwa kwake kumwelewa mpinga-Kristo, na “punda” ni alama ya Uislamu. Uadventista wa Laodikia tayari umeonyesha kupitia ukimya wake kuhusu Septemba 11, 2001, ya kwamba hautambui kuwa somo la Uislamu la Ole wa tatu ni ujumbe wa Kilio cha Usiku wa manane, mvua ya vuli. Kushindwa kutambua ujumbe wa mvua ya vuli ni mauti! Mvua ya vuli ilianza Septemba 11, 2001 wakati malaika mwenye nguvu wa Ufunuo kumi na nane aliposhuka, wakati majengo makubwa ya Jiji la New York yalipotupwa chini. “Mvua” ni ujumbe, na ujumbe huo lazima utambuliwe ili kuupokea.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Tusinange imvula y’okuvannyuma okugirindirira. Ejjja ku bonna abanaategeera era ne beetwalira omusulo n’enkuba ez’ekisa ezitugwako. Bwe tunaakuŋŋaanya obutundutundu bw’omusana, bwe tunaasiima okusaasira okw’ensibo kwa Katonda, ayagala tumwesige, olwo buli kisuubizo kinaatuukirizibwa. [Isaiah 61:11 quoted.] Ensi yonna erina okujjuzibwa ekitiibwa kya Katonda.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“ꯃꯄꯨꯡ ꯀꯥꯏꯅ ꯂꯩꯕ ꯃꯤꯑꯥꯝ ꯄꯨꯝꯅꯃꯛ”ꯅ September 11, 2001 ꯗꯥ ꯀꯔꯤ ꯊꯣꯛꯈꯤꯕꯅꯣ ꯍꯥꯏꯕ ꯂꯧꯔꯤ; ꯑꯗꯨꯕꯨ, ꯃꯗꯨꯗ ꯍꯧꯗꯣꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯗ ꯑꯃꯥꯡ ꯑꯃꯥꯡꯕꯥ ꯃꯄꯨꯡ ꯀꯥꯏꯅ ꯂꯩꯕ ꯃꯤꯑꯥꯝ ꯄꯨꯝꯅꯃꯛꯄꯨ ꯑꯇꯩꯅ ꯏꯁꯤꯡꯅ ꯃꯔꯨꯝꯗ ꯊꯪꯍꯜꯂꯤꯕ ꯄꯥꯎꯖꯦꯜ ꯑꯁꯤ ꯐꯪꯕꯥꯒꯤꯗꯃꯛ, ꯃꯁꯥꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯁꯤ ꯈꯪꯉꯟꯕ ꯇꯥꯕꯥ ꯇꯧꯔꯤ। “recognize” ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜ ꯑꯁꯤꯒꯤ ꯑꯔꯊ ꯑꯁꯤ, “ꯈꯪꯕ ꯃꯁꯤꯡ ꯑꯃꯥ ꯑꯃꯥ ꯑꯃꯨꯛ ꯅꯨꯡꯉꯥꯏꯗꯨꯅ ꯍꯟꯅꯥ ꯐꯪꯂꯤꯕ ꯅꯠꯇ꯭ꯔꯒ ꯍꯧꯖꯤꯛ ꯃꯗꯨ ꯈꯪꯉꯟꯂꯕ ꯍꯥꯏꯕꯨ ꯐꯣꯡꯗꯣꯛꯄ ꯂꯣꯏꯅ ꯅꯠꯇꯅ ꯐꯪꯂꯤꯕ” ꯍꯥꯏꯕꯅꯤ। “ꯑꯩꯈꯣꯏꯅ ꯃꯤ ꯑꯃꯥꯕꯨ ꯑꯁꯥꯡꯕꯗ ꯎꯕ ꯃꯇꯝꯗ, ꯑꯩꯈꯣꯏꯅ ꯃꯍꯥꯛꯄꯨ ꯃꯃꯥꯡꯗ ꯎꯈꯤꯕ ꯑꯃꯁꯨꯡ ꯃꯃꯥꯡꯗ ꯈꯪꯈꯤꯕ ꯍꯥꯏꯕꯨ ꯅꯨꯡꯉꯥꯏꯒꯠꯂꯕ ꯃꯇꯝꯗ ꯑꯩꯈꯣꯏꯅ ꯃꯍꯥꯛꯄꯨ ꯈꯪꯉꯟꯂꯤ। ꯑꯩꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯃꯤꯠ ꯑꯗꯨꯒ ꯃꯍꯥꯛꯀꯤ ꯈꯣꯟꯖꯦꯜꯁꯨ ꯈꯪꯉꯟꯂꯤ।” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Laodikean Adventist omũthĩ ũcio angĩmenya ujumbe wa mvua ya nyuma ũrĩa wakinyire mũthenya wa Septemba 11, 2001, nĩ angĩmenya atĩ nĩonire kũiguithanio o ũcio wa hinya wa kĩũngu tene. Mũthenya wa Agosti 11, 1840, mũraika ũrĩa mũnene wa ũguo wa Kũguũrũrio ikũmi akĩikũrũka, rĩrĩa ũhoro wa ũrathi wa Ole wa kerĩ wa Uislamu wakinyĩrire. Rĩu ũcio wothe wakoragwo ũgĩtwaranĩrwo biũ ti ũrĩa mũthenya wa Septemba 11, 2001 mũraika ũrĩa mũnene wa Kũguũrũrio ikũmi na inana akĩikũrũka rĩrĩa ũhoro wa ũrathi wa Ole wa gatatũ wa Uislamu wakinyĩrire; na kũregana kumenya Uislamu wa Ole wa gatatũ nĩ gũtwarwo nĩ ndigiri ya mũthaka ya Arabia nginya kũu gĩkuũ-inĩ gĩtwaragwo nĩ mũthamaki wa Babeli ya kĩrĩra-inĩ.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
مەستەکانی ئەفرایم، کە ناتوانن ئەو پەڕتوكەی مۆرکراوە بخوێننەوە، ناتوانن دووبارەبوونەوەی مێژووی میلەریتی ببینن، چونکە ئەو ناسینە لەسەر ڕێبازەکەی بارانی دوایینِ «هێڵ لەسەر هێڵ» دامەزراوە. ئەو بیرۆکەیەی کە دەرکەوتنی هێزی خودا لە مێژووی میلەریتی لە ڕۆژانی کۆتایی دووبارە دەبێتەوە، ناتوانرێت بە ڕێبازەکەی پڕۆتستانتیزمی مرتەد و کاتۆلیکایەتی پشتڕاست بکرێتەوە.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malayika uyo yaugana mu kutangaza ubujumbe bwa malaika wa tatu akupaswa kuumulika dunia yose kwa utukufu wake. Hapa kunatabiriwa kazi ya upana wa ulimwengu mzima na ya nguvu isiyo ya kawaida. Harakati ya ujio ya 1840–44 ilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umisionari duniani, na katika nchi zingine kulikuwako msisimko mkuu zaidi wa dini uliowahi kushuhudiwa katika nchi yo yote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitilizwa na harakati yenye nguvu chini ya onyo la mwisho la malaika wa tatu.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Abatangereza impumyi ba Isirayeli y’iki gihe bahatirwa n’uburyo bwabo bwo gukora kwanga ukuri ko mu minsi y’imperuka hazabaho kongera kugaragara k’ububasha bw’Imana, nk’uko byari bimeze mu myaka ya kera.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Pano twamona kwamba kanisa—patakatifu pa Bwana—ndilo lililokuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee, yaani wale ambao Mungu alikuwa amewapa nuru kubwa na ambao walikuwa wamesimama kuwa walinzi wa masilahi ya kiroho ya watu, walikuwa wameisaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho wa wazi wa uweza wa Mungu kama ilivyokuwa katika siku za zamani. Nyakati zimebadilika. Maneno haya huiimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Ana rehema mno hata asiwaadhibu watu Wake kwa hukumu. Hivyo “Amani na salama” ndiko kunakokuwa kilio cha watu ambao hawatainua tena sauti yao kama tarumbeta kuwaonyesha watu wa Mungu makosa yao na nyumba ya Yakobo dhambi zao. Mbwa hawa bubu wasioweza kubweka ndio wale wanaoupata kisasi cha haki cha Mungu aliyeghadhibika. Wanaume, wanawali, na watoto wadogo wanaangamia pamoja.” Testimonies, volume 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Yerusalemu ba rŭsani ntegeka abatazi gusoma n’ukwandika bafite ubuhumyi bw’i Lawodikiya, ntibashobora kumenya imvura y’itumba rya nyuma; kuko atari uko gusa bakoresha uburyo bwo gusobanura Bibiliya bwangiritse, ahubwo n’imyanzuro iterwa n’imitekerereze yabo y’ibinyoma ibageza mu mwanya wo guhakana ko hazabaho ukugaragarira kose k’igihe kizaza kw’imbaraga z’Imana, nk’uko byari bimeze mu bihe bya kera. Nyamara Malaki 3 yerekana ko igihe Intumwa y’Isezerano yejeje abana ba Lewi, ni bwo ituro rizaba nk’uko ryari rimeze mu minsi ya kera.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
Mshuhuda wa Kweli anatamka, “Nayajua matendo yako.” “Tubuni, mkayatende matendo ya kwanza.” Huu ndio mtihani wa kweli, ushahidi kwamba Roho wa Mungu anatenda kazi moyoni ili kuwajaza upendo wake. “Nami nitakuja kwako upesi, nami nitakiondoa kinara chako mahali pake, usipotubu.” Kanisa ni kama mti usiozaa ambao, ukipokea umande na mvua na mwangaza wa jua, ulipaswa kuzaa matunda mengi, lakini ambao uchunguzi wa Mungu haukuti juu yake kitu ila majani. Wazo la kutisha kwa makanisa yetu! la kutisha, kweli, kwa kila mtu binafsi! Ni wa ajabu uvumilivu na ustahimilivu wa Mungu; lakini “usipotubu,” vitakwisha; makanisa, taasisi zetu, zitaendelea kutoka udhaifu hadi udhaifu, kutoka katika urasmi wa baridi hadi katika hali ya kufa, huku zikisema, “Mimi ni tajiri, nimejitajirisha, wala sina haja ya kitu chochote.” Mshuhuda wa Kweli asema, “Wala hujui ya kuwa wewe ni mnyonge, na mwenye mashaka, na maskini, na kipofu, na uchi.” Je, watakuja kuona hali yao kwa uwazi?
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Yali na kati ya makanisa udhihirisho wa ajabu wa nguvu za Mungu, lakini hautawagusa wale ambao hawajajinyenyekeza mbele za Bwana, na kuufungua mlango wa moyo kwa kuungama na kutubu. Katika udhihirisho wa ile nguvu inayoitia nuru dunia kwa utukufu wa Mungu, wao wataona tu kitu ambacho katika upofu wao hudhani kuwa ni hatari, kitu kitakachoamsha hofu zao, nao watajikaza kukipinga. Kwa sababu Bwana hafanyi kazi kulingana na mawazo na matarajio yao, wataipinga kazi hiyo. ‘Kwa nini,’ wasema, ‘tusimjue Roho wa Mungu, ilhali tumekuwa katika kazi hii kwa miaka mingi?’—Kwa sababu hawakuitikia maonyo yale, na maombi ya dhati ya jumbe za Mungu, bali kwa ukaidi waliendelea kusema, ‘Mimi ni tajiri, nimejitajirisha kwa mali, wala sina haja ya kitu.’ Kipawa, na uzoefu wa muda mrefu, haviwafanyi wanadamu kuwa njia za nuru, isipokuwa wajiweke chini ya miale angavu ya Jua la Haki, na waitwe, na kuchaguliwa, na kutayarishwa kwa karama ya Roho Mtakatifu. Wakati watu wanaoshughulika na mambo matakatifu watajinyenyekeza chini ya mkono wenye nguvu wa Mungu, Bwana atawainua. Atawafanya kuwa watu wa utambuzi—watu walio matajiri katika neema ya Roho wake. Tabia zao zilizo kali na za ubinafsi, ukaidi wao, vitaonekana katika nuru iangazayo kutoka kwa Nuru ya ulimwengu. ‘Nami nitakuja kwako upesi, nami nitakiondoa kinara chako katika mahali pake, usipotubu.’ Ukiwa unamtafuta Bwana kwa moyo wako wote, ataonekana kwako.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
مرنا پێغەمبەری یەهودا بە هەردووکیان نیشان دراوە: هەم بە «شێر»ی بابلی نوێ، کە ئەو هێمای پێشبینییەیە کە دیدگای مێژووی پێشبینی دامەزرێنێت، و هەمیش بە «گوێدرێژ». یەکەم باسکردنی ئیسلام لە نووسراوە پیرۆزەکاندا لەو کاتەدایە کە ئیسماعیل وەک «مرۆڤێکی کێویی» ناسێندرێت.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Na atakuwa mtu wa porini; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu juu yake; naye atakaa mbele ya nduguze wote. Mwanzo 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Muandiko wa kutajwa kwa kwanza katika Maandiko unaonyesha kwamba sifa zote za ishara hiyo zimejumuishwa humo, kwa maana Neno la Mungu ni mbegu, na mbegu ina urithi wote wa kiasili unaohitajika kuzaa mmea mzima hadi ukamilifu wake. Neno lililotafsiriwa kuwa “mtu wa mwituni,” ndilo neno la “punda-mwitu wa Kiarabu.” “Punda” katika Maandiko ya kweli ni mojawapo ya ishara za Uislamu.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
پەیامی حەزقیال لە بەشی سی و حەوتدا، ئەوەی کە ئێسکە مردووەکان زیندوو دەکاتەوە تا وەک سوپایەکی گەورە هەستنەوە، هەمان پەیامی ئیسلامی وای سێیەمە، و ئەو پەیامەش پەیامی هاواری نیوەشەوی ڕۆژانی کۆتاییە. خوشک وایتی ڕاستەوخۆ فێر دەکات کە چوونەناوی سەرکەوتووانەی مەسیح بۆ ئۆرشەلیم نوێنەرایەتی پەیامی هاواری نیوەشەو دەکرد.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Pakati pa usiku cry yiya yikafulumizgika chomene yayi chifukwa cha nkhani zakukangana, nangauli ukaboni wa mu Malemba ukaŵa wakuwonekera makora ndiposo wakumalizga. Pakaŵa nayo nkhongono yakuŵakoserezga iyo yikakhwaska mtima. Pakaŵavya kukayika, pakaŵavya kufumba. Pa nyengo ya kunjira kwa chipulikano cha Khristu mu Yerusalemu, ŵanthu awo ŵakawungana kufuma ku vigaŵa vyose vya charu kuti ŵasunge phwandu, ŵakachimbilira ku Phiri la Maolivi, ndipo apo ŵakakolerana na mzinda wa ŵanthu awo ŵakamperekelezganga Yesu, ŵakakora mzimu wa nyengo yira, ndipo ŵakawovwira kukuzga mfuwu yakuti, ‘Wakutumbikika ndiyo wakwiza mu zina la Fumu!’ [Mateyu 21:9.] Mwakuyana waka, ŵambura kugomezga awo ŵakiza ku maungano gha Adventist—ŵanyake chifukwa cha chidwi, ŵanyake kuti ŵaseke waka—ŵakapulika nkhongono yakukhozgera iyo yikalondezganga uthenga wakuti, ‘Wonani, Mkwati wakwiza!’” Spirit of Prophecy, voliyumu 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Ufunuo wa Yesu Kristo ni ujumbe wa mwisho unaofunuliwa katika siku za mwisho, nao unaihusu Uislamu wa Ole wa tatu. Kristo, ambaye ndiye huo ujumbe unaofunuliwa, alipoingia Yerusalemu, na kwa hivyo kuufananisha Mlilio wa Usiku wa manane wa siku za mwisho, alibebwa (ujumbe Wake ulibebwa) na “punda.” Ujumbe wa mwisho wa haki ya Kristo unachukuliwa na Uislamu.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
ইসলাম ছিল, আছে, এবং থাকবে এক বন্য মানুষ, যেমন বন্য আরবীয় গাধার দ্বারা প্রতীকীভাবে উপস্থাপিত হয়েছে; এবং যারা দেখতে ইচ্ছুক (আর এমনও অনেকে আছে যারা দেখতে ইচ্ছুক নয়), তারা সহজেই “চিনে নিতে” পারে যে, ইসলাম কর্তৃক এখন যে যুদ্ধ পরিচালিত হচ্ছে, তা বন্য উন্মত্ততা। পরকালে কোনো মহান যৌন পুরস্কার লাভ হবে—এই বিশ্বাসে আত্মহত্যা করতে প্রস্তুত থাকা শয়তানী উন্মত্ততা। ইসলামের প্রথম উল্লেখই চিহ্নিত করেছিল যে, ইসলাম এক বন্য মানুষ হবে।
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
شەڕی ئیسلام هەموو مرۆڤایەتی یەک دەخاتەوە بۆ ئەوەی لە شەڕی هەڵکشاوەی وای سێیەمدا بجەنگن. ئیسلام لۆجیکی پێشبینیکراوی جێبەجێکردنی حکومەتی یەک-جیهانییە، و جیهانگەرایان فێر دەکەن کە بە مەبەست جولەکەیان دوای جەنگی جیهانیی دووەم بۆ خاکی ئیسرائیل گەڕاندووەتەوە، تاکو سوود لە ڕقی کۆنی ئیسلام دژ بە جولەکەکان وەربگرن بۆ دەستپێکردنی جەنگێکی سێیەمی جیهانی. جیهانگەرایان باوەڕیان وایە، و بۆ دەیان ساڵە ئەوەیان فێر کردووە، کە بۆ هێنانەدی حکومەتی یەک-جیهانیی خۆیان پێویستیان بە جەنگێکی سێیەمی جیهانی دەبێت. پاڵنەرە گەندەڵبووەکانی جیهانگەرایان، وەک لە وشەکانی خۆیاندا دەربڕدراون، لەگەڵ ڕۆڵی ئینجیلیی ئیسلامدا دەگونجێن.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
ኢሽማኤል ለመጀመሪያ ጊዜ በተጠቀሰበት ጥቅስ ውስጥ፣ ምናልባት ከነቢያዊ ዘረ-መልው እጅግ ከባዱ ክፍል ይህ ነው፤ ይኸውም “የዱር ሰው” መንፈስ የሆነው መንፈሱ “በወንድሞቹ ሁሉ ፊት ይኖራል” የሚለው እውነታ ነው። በሦስተኛው ወዮ ውስጥ የሚሳተፉት ከጽንፈኛ እስልምና የተወሰኑ ክፍሎች ብቻ ናቸው የሚለው ሐሳብ ከእግዚአብሔር ቃል ጋር አይስማማም። በየሃይማኖት አስተሳሰብ ውስጥ ጥቂት መጥፎ ሰዎች እንዳሉ፣ እና ከሙስሊም ሃይማኖት አብዛኞቹ ሰላምን የሚወዱ ዜጎች እንደሆኑ የሚለው የተለመደ ፖለቲካዊ ትክክለኝነት የተሞላበት አመለካከት፣ ከራሳቸው ቅዱስ መጽሐፍም ሆነ ከመጽሐፍ ቅዱስ ጋር አይስማማም።
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Korani hufundisha ya kwamba ni wajibu wa kila mfuasi wa Mwenyezi Mungu kuufanya ulimwengu wote upatane na sheria ya Sharia, na kutajwa kwa kwanza kwa Uislamu katika kitabu cha Mwanzo kunabainisha kwamba roho ya “mtu wa mwituni” ya Ishmaeli itakuwa ndani ya kila mfuasi wa Uislamu. Korani huwafundisha moja kwa moja wafuasi wake kujifanya kuwa na adabu njema wanapoishi katika maeneo ambamo bado hawana uwezo wa kuilazimisha sheria yao ya dini juu ya wakazi, sawa na Ukatoliki.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
ਯਹੂਦਾਹ ਤੋਂ ਆਏ ਨਬੀ ਨੇ ਯਰੋਬਆਮ ਦਾ ਸਾਹਮਣਾ ਉਸ ਵੇਲੇ ਕੀਤਾ ਜਦੋਂ ਉਸ ਦਾ ਰਾਜ ਪਹਿਲੀ ਵਾਰ ਸਥਾਪਿਤ ਹੋਇਆ। ਧਰਮਤਿਆਗੀ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ 1844 ਵਿੱਚ ਸ਼ੁਰੂ ਹੋਇਆ, ਅਤੇ ਉਸੇ ਵੇਲੇ ਇਸ ਦਾ ਸਾਹਮਣਾ ਮਿਲਰਾਈਟ ਐਡਵੈਂਟਿਜ਼ਮ ਨੇ ਕੀਤਾ, ਜੋ ਪਰਮ-ਪਵਿੱਤਰ ਸਥਾਨ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰ ਚੁੱਕਿਆ ਸੀ ਅਤੇ ਜਿਸ ਨੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਵਿਵਸਥਾ ਨੂੰ, ਸੱਤਵੇਂ ਦਿਨ ਦੇ ਸੱਬਥ ਸਮੇਤ, ਖੋਜ ਲਿਆ ਸੀ। ਮਿਲਰਾਈਟ ਐਡਵੈਂਟਿਜ਼ਮ ਨੂੰ, ਯਿਰਮਿਯਾਹ ਦੁਆਰਾ ਪ੍ਰਤੀਕਤ ਰੂਪ ਵਿੱਚ, ਇਹ ਆਖਿਆ ਗਿਆ ਸੀ ਕਿ ਉਹ ਪਰਮੇਸ਼ੁਰ ਵੱਲ ਮੁੜ ਆਵੇ, ਪਰ “ਠੱਠਾ ਕਰਨ ਵਾਲਿਆਂ ਦੀ ਸਭਾ” ਵੱਲ ਕਦੇ ਮੁੜ ਕੇ ਨਾ ਜਾਵੇ। ਯਹੂਦਾਹ ਦੇ ਨਬੀ ਨੂੰ ਆਖਿਆ ਗਿਆ ਸੀ ਕਿ ਉਹ ਉਸੇ ਰਾਹ ਨਾਲ ਵਾਪਸ ਨਾ ਲੌਟੇ ਜਿਸ ਰਾਹ ਨਾਲ ਉਹ ਆਇਆ ਸੀ, ਅਤੇ ਨਾ ਹੀ ਬੇਥੇਲ ਦੇ ਝੂਠੇ ਨਬੀ ਦਾ ਭੋਜਨ ਖਾਵੇ ਜਾਂ ਪਾਣੀ ਪੀਵੇ; ਪਰ ਉਸ ਨੇ ਐਸਾ ਕੀਤਾ। ਯਹੂਦਾਹ ਦੇ ਨਬੀ ਦੀ ਮੌਤ ਨੂੰ ਪ੍ਰਤੀਕਾਤਮਕ ਤੌਰ ‘ਤੇ ਦੋ ਪ੍ਰਤੀਕਾਂ ਦੇ ਵਿਚਕਾਰ ਰੱਖਿਆ ਗਿਆ ਸੀ, ਜੋ ਪਾਪਾਈ ਪ੍ਰਣਾਲੀ ਅਤੇ ਇਸਲਾਮ ਦਾ ਪ੍ਰਤਿਨਿਧਿਤਵ ਕਰਦੇ ਸਨ। ਲਾਓਦੀਕੀਆਈ ਐਡਵੈਂਟਿਜ਼ਮ ਉਹਨਾਂ ਦੋ ਸੱਚਾਈਆਂ ਨੂੰ ਨਹੀਂ ਦੇਖ ਸਕਦਾ, ਕਿਉਂਕਿ 1863 ਵਿੱਚ ਉਸ ਨੇ ਆਪਣੀਆਂ ਹੀ ਆਤਮਿਕ ਅੱਖਾਂ ਫੋੜ ਲਈਆਂ, ਅਤੇ ਵਿਲੀਅਮ ਮਿਲਰ ਦੁਆਰਾ ਵਰਤੇ ਗਏ ਮੋਤੀਆਂ ਅਤੇ ਵਿਧੀ ਨੂੰ ਢੱਕਣ ਦੀ ਪ੍ਰਕਿਰਿਆ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੀ, ਤਾਂ ਜੋ ਐਡਵੈਂਟਿਜ਼ਮ ਦੀਆਂ ਨੀਂਹਾਂ ਨੂੰ ਜਾਲੀ ਸਿੱਕਿਆਂ ਅਤੇ ਮੋਤੀਆਂ ਨਾਲ, ਅਤੇ ਧਰਮਤਿਆਗੀ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਅਤੇ ਕੈਥੋਲਿਕਵਾਦ ਦੀ ਵਿਧੀ ਨਾਲ, ਸਥਾਪਿਤ ਕੀਤਾ ਜਾਵੇ।
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Omushaija ow’akato k’obuhunga” hati ariho arongoora omusingi Gwe kandi agaruramu eby’obuguzi kandi abiha Miller kubiteeka aha meeza ye, kwonka Obwadiventi bupofwirwe n’okwikiriza ngu bo ni bo bantu abasigaireho abaayimutsibwe nk’abantu Be omu 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Kandi mulembe kusoona munda yenu nti, Tuli nu Abrahami nga tata wesu: paka uneeza kukulombela nti, Leza uli na maka a kuzukisya bana ba Abrahami kuzwa ku mya eeyi. Lino mpeyo embako yaandikwa ku nsinzi zya miti; aboobo muti woonse uutabala micelo mibotu, utemwaansi, akukandwa mu mulilo. Meebo ndamubapatizya a meenda ku kulapila; pele oyo ubooloka inyuma lyangu ula maka kapati kwiinda ndime, oyo nsyandikwe kubweza tuzibato twakwe; ngooyu ulamubapatizya a Muuya Uusalala, alimwi a mulilo: oyo uuli a lupela mu janza lyakwe, alimwi uyoochengezya kabotu cipayo cakwe, akuunganizya ngano yakwe mu cilulu; pele makusu uyooatenta a mulilo uutasikiki. Mateo 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Uadventista wa Laodikia akasondwa mu kanwa ka Mukama, okutoolako abo ssekinnoomu abayinza okwenenya. Uadventista wa Laodikia aliziikibwa mu ntaana emu n’abantu b’endagaano eyasooka abaagaananga obubaka bwa Miller mwe baaziikibwa, kubanga kaakano nabo, mu nkolagana n’abo emitwalo kikumi mu obukumi buna mu enkumi nnya, bafuuse abantu b’endagaano eyasooka. Obujeemu bwa 1863 bulagibwa nnabbi eyava mu Yuda, era eyaleka okulanga kwa kabaka Yosiya.
We will continue this study in the next article.
Nkaaleza kuhyiga kuno mu ngingo ikurikiyeho.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“لەبری ئەوەی وەک جیهان ببین، دەبێت زیاتر و زیاتر لە جیهان جیاواز بین. شەیتان هاوبەشبووە و هێشتا هەر هاوبەش دەبێت لەگەڵ کڵێساکاندا لە هەوڵێکی زیرەکانە و گەورەدا دژ بە ڕاستیی خودا. هەر شتێک کە لەلایەن گەلی خوداوە بکرێت بۆ ئەوەی پەلهاوی تێکبشکێنن بۆ ناو جیهان، بەرگرییەکی بەهێز لەلایەن هێزەکانی تاریکییەوە دەهێنێتە ئارا. کۆتا ململانێی مەزنەکەی دوژمن زۆر بە ئیرادە و سەخت دەبێت. ئەوە شەڕی کۆتایی نێوان هێزەکانی تاریکی و هێزەکانی ڕووناکی دەبێت. هەر منداڵێکی ڕاستەقینەی خودا بە دڵشێوایی لە لایەن مەسیحدا دەجەنگێت. ئەوانەی کە لەم قەیرانە گەورەیەدا ڕێگە بدەن خۆیان زیاتر لە لایەن جیهانەوە بن تا لە لایەن خوداوە، لە کۆتاییدا خۆیان بە تەواوی لە لایەن جیهانەوە دادەنێن. ئەوانەی لە تێگەیشتنیان بۆ وشەکەدا سەرلێشێواو دەبن، و مانای دژە مەسیح نابینن، بە دڵنیاییەوە خۆیان لە لایەن دژە مەسیحەوە دادەنێن. ئێستا هیچ کاتێک بۆ ئەوە نییە کە لەگەڵ جیهاندا تێکەڵ ببین. دانیال لە پشک و شوێنی خۆیدا وەستاوە. پێشبینییەکانی دانیال و یۆحەننا دەبێت تێبگەنرێن. یەکتر ڕوون دەکەنەوە. ئەوان ڕاستییەکانێک بە جیهان دەبەخشن کە هەموو کەسێک دەبێت تێیان بگات. ئەم پێشبینییانە دەبێت لە جیهاندا شایەت بن. بە جێبەجێبوونیان لەم ڕۆژانی دواییانەدا، خۆیان خۆیان ڕوون دەکەنەوە.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Bwana yu karibu kuuadhibu ulimwengu kwa uovu wake. Yu karibu kuviadhibu vyama vya dini kwa kuukataa nuru na kweli waliyopewa. Ujumbe mkuu, unaojumuisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu, wapasa kutolewa kwa ulimwengu. Huu ndio unaopaswa kuwa mzigo wa kazi yetu. Wale wamwaminio Kristo kweli kweli wataifuata waziwazi sheria ya Yehova. Sabato ni ishara kati ya Mungu na watu Wake, nasi twapaswa kuidhihirisha wazi kufanana kwetu na sheria ya Mungu kwa kuiadhimisha Sabato. Hiyo yapasa kuwa alama ya utofauti kati ya watu waliochaguliwa na Mungu na ulimwengu. Ni jambo kuu kuwa mwaminifu kwa Mungu. Hili lajumuisha matengenezo ya afya. Maana yake ni kwamba chakula chetu chapaswa kuwa chepesi, kwamba twapaswa kuwa na kiasi katika mambo yote. Aina nyingi za vyakula vinavyoonekana mara nyingi mezani si vya lazima, bali vina madhara makubwa sana. Akili na mwili vyapaswa kuhifadhiwa katika hali iliyo bora kabisa ya afya. Ni wale tu waliofunzwa katika kumjua na kumcha Mungu wanaopaswa kuchaguliwa kubeba majukumu. Wale ambao wamekuwa katika kweli kwa muda mrefu, lakini ambao hawawezi kupambanua kati ya kanuni safi za haki na kanuni za uovu, ambao ufahamu wao kuhusu haki, rehema, na upendo wa Mungu umetiwa giza, wapasa kuondolewa katika madaraka.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Ngai aĩ na marutwo ma bata mũno ma kũrutwo nĩ andũ ake. Angĩkorwo marutwo macio mararutirwo mbere, wĩra wake ndũngĩkorwo ũrĩ handũ harĩa ũrĩ rũciũ. Kĩndũ kimwe no nginya gĩkeke. Ũhoro-wa-ma no ndũkanĩrwo athamaki kana andũ arĩa marĩ na irĩma rĩa wĩtĩkio nĩ ũguo wa gwĩtigĩra gũcookio mehia nao. Kũrĩ nginya gũtuĩrwo hamwe na marũrĩri maitũ andũ arĩa na ũhooreri na na ũmenyo makĩhunjia rĩrĩa rĩothe rĩa rũrĩrĩ rwa Ngai. Mũrimũ wa Ngai nĩ ũcanĩrĩtio kũrĩ arĩa, na ũrĩa wa mwĩrĩ na mĩhianĩro ya gũkena kwa mwĩrĩ, mōnanie gwĩrĩra mũno ũhoti wake wa kũtongoria. Nĩmarĩa marĩ gũtua ũgima na ũgũrũki wa wĩra.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Kila njia ya uongo ni udanganyifu, na ikidumishwa, hatimaye italeta maangamizo. Hivyo Bwana huwaacha wale wanaoshikilia mashauri ya uongo waangamizwe. Wakati uleule ambao sifa na mapambo ya maneno husikika, uharibifu wa ghafula huja. Wapo wale ambao, ijapokuwa wanajua karipio lililowapata wengine kwa sababu ya kutokuwa waaminifu, hugeuka na kuacha maonyo. Hao wana hatia maradufu. Waliijua mapenzi ya Bwana wala hawakuyatenda. Adhabu yao italingana na hatia yao. Hawakutaka kulitii neno la Bwana.” Kress Collection, 105, 106.