The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Ukuhlubuka kwe-Adventism yaseLawodikea ngo-1863 kufanekiswe yisiqalekiso esamenyezelwa ngokumelene nokwakhiwa kabusha kweJeriko.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Na Yoshua akawaapisha wakati huo, akisema, Akiwa amelaaniwa mbele za Bwana mtu yule atakayeinuka na kuujenga mji huu wa Yeriko; msingi wake atauweka kwa gharama ya mzaliwa wake wa kwanza, na kwa mwanawe wa mwisho ataisimamisha milango yake. Yoshua 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Uasi wa Uadventista wa Laodikia katika mwaka wa 1863 umefanywa kuwa mfano kwa wajenzi kuikataa jiwe la pembeni.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

Yeisu akámbíla bo: “Kísi kanaábalénga mu Makánda ga Lesa nti, Ibuyá lyo babáki baakána, lyo line lyábeele mutwe wa ngodya; eci cákacitwé kuli Mukalenge, kabili cákumya mu menso yesu?” Eico ndemweba nti, Bufumu bwa Lesa bukafumishiwa kuli imwe, no kupelwa ku calo cileta ifisabo fyabwo. Mateo 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Kuasi kwa Uadventisti wa Laodikia mwaka 1863, kumepewa mfano kwa ndama wa dhahabu wa Haruni.

For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

Pka batubile kuli ine amba, Tulengele bakatuta abo bakatulongelela: nansha pamo pali uno Mose, umuntu waletutwika ukufuma mu calo ca Eguputo, tatwishibe ico acitika kuli ena. Nelyo ine nabebele amba, Uyo onse uuli ne golde, aleibulule. Epo bampela ine; nelyo naiposele mu mulilo, kabili uyu mwana wa ng’ombe afuminepo. Kabili ilyo Mose amwene ukuti abantu bali ubwamba; (pantu Aroni alibapele ukubwamba ku nsoni shabo pakati ka balwani babo). Eksodo 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

የ1863 ዓ.ም. ሎዲቅያዊ አድቬንቲዝም ዓመፅ፣ በይሮብዓም ሁለቱ ወርቃማ ጥጃዎች ምሳሌ ተገልጿል።

If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.

Kamba kana banu aba bakwela ku Jerusalem mu nzubo ya Mfumu sambu na kupesa munkayulu, buna ntima ya banu aba ta vutuka diaka na mfumu na bau, ya kele Rehoboami ntinu ya Yuda; mpe ba ta kufwa mono, mpe ba ta vutuka diaka na Rehoboami ntinu ya Yuda. Yo yina ntinu bakaka lukanu, mpe salaka bana zole ya ngombe ya wolo, mpe tubaka na bau nde: “Ya me luta mingi sambu na beno kukwela ku Jerusalem; tala banzambi na nge, O Izraele, yina basisaka nge na ntoto ya Ezipte.” Mpe tulaka mosi na Bethele, mpe yankaka yandi tulaka yo na Dane. 1 Bantinu 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Ŵikani wa Uadventisti wa Laodikia mwaka wa 1863 umeonyeshwa kwa mfano na nabii kutoka Yuda aliyekufa kati ya punda na simba.

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. 1 Kings 13:23, 24.

لەوەشدا ڕوویدا، دوای ئەوەی نان خوارد و دوای ئەوەی خواردنەوەی کرد، گوێدرێژەکەی بۆ زین کرد، واتە بۆ ئەو پێغەمبەرەی کە گەڕاندبویەوە. کاتێک چوو، شێرێک لە ڕێگادا پێی گەیشت و کوشتی؛ لاشەکەشی لەسەر ڕێگا فڕێدرابوو، گوێدرێژەکەش لەلای تیشتدا وەستابوو، شێرەکەش هەروەها لەلای لاشەکەدا وەستابوو. 1 پاشایان 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Ukwibuna kwa Bwadventisti bwa Laodikia mu 1863, kwagereranyijwe n’igeragezwa rya cumi rya Isirayeli ya kera ryatangije kuzerera kwabo mu butayu.

But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

لیکن جیسا کہ میں زندہ ہوں، یقیناً ساری زمین خداوند کے جلال سے معمور ہو جائے گی۔ کیونکہ وہ سب آدمی جنہوں نے میرا جلال اور میرے وہ معجزے دیکھے ہیں جو میں نے مصر میں اور بیابان میں کیے، اور اب یہ دس بار مجھے آزما چکے ہیں اور میری آواز نہیں سنی؛ یقیناً وہ اس ملک کو نہ دیکھیں گے جس کی قسم میں نے اُن کے باپ دادا سے کھائی تھی، اور نہ اُن میں سے کوئی جس نے مجھے غضبناک کیا ہے اسے دیکھے گا۔ لیکن میرا بندہ کالب، چونکہ اُس میں اور ہی روح تھی اور اُس نے پوری طرح میری پیروی کی، سو میں اُسے اُس ملک میں لے آؤں گا جہاں وہ گیا تھا، اور اُس کی نسل اُس پر قبضہ کرے گی۔ گنتی 14:21–23۔

The apostle Paul taught:

ئەوە پۆلەس نێردراو فێرکرد:

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Basi byonse byabenzeka kubo okokuba yimizekelo; zaza zabhalelwa ukulumkisa thina, esifikelwe ziziphelo zehlabathi. 1 Korinte 10:11.

Commenting on that prophetic principle, Sister White said:

Elyokulya ku musingi ogwo ogw’obunnabbi, Mwannyinaffe White yagamba nti:

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“古い時代の預言者たちは、それぞれ自分たちの時代のためよりも、むしろ私たちの時代のために語ったのであり、したがって、彼らの預言は私たちに対して効力を有している。『これらの事は皆、彼らに対する模範として起こり、世の終りに臨んでいる私たちへの戒めのために書き残されたのである。』Ⅰコリント10:11。『彼らが仕えたのは自分たち自身のためではなく、あなたがたのためであったことが示されたのである。その事柄は、今や天から遣わされた聖霊によってあなたがたに福音を宣べ伝えた人々を通して、あなたがたに告げ知らされているのであり、御使いたちもそれをうかがい見たいと願っている。』Ⅰペテロ1:12。…”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bibilia imekusanya na kufungamanisha pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na shughuli zote nzito za historia ya Agano la Kale yamekuwa, nayo yanajirudia, katika kanisa katika siku hizi za mwisho.” Selected Messages, book 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Isaiah અનુસાર પાછળના વરસાદનો સંદેશ એક સંદેશ જ છે; કારણ કે તે ઓળખાવે છે કે દુષ્ટો તેને સાંભળવા ઇનકાર કરશે, અને તે એ સંદેશને “પંક્તિ પર પંક્તિ” તરીકે વર્ણવે છે.

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

នរណាដែលទ្រង់នឹងបង្រៀនចំណេះដឹង? ហើយនរណាដែលទ្រង់នឹងធ្វើឲ្យយល់អំពីគោលលទ្ធិ? គឺអស់អ្នកដែលបានផ្តាច់ពីទឹកដោះ ហើយបានឃ្លាតចេញពីដើមទ្រូង។ ដ្បិតបញ្ញត្តិត្រូវតែបន្ថែមលើបញ្ញត្តិ បញ្ញត្តិលើបញ្ញត្តិ បន្ទាត់លើបន្ទាត់ បន្ទាត់លើបន្ទាត់ នៅទីនេះបន្តិច ហើយនៅទីនោះបន្តិច។ ព្រោះទ្រង់នឹងមានព្រះបន្ទូលទៅកាន់ប្រជាជននេះ ដោយបបូរមាត់ដែលនិយាយរអាក់រអួល និងដោយភាសាផ្សេងមួយ។ ដល់ពួកគេ ទ្រង់បានមានព្រះបន្ទូលថា នេះហើយជាកន្លែងសម្រាក ដែលដោយសារនេះ អ្នករាល់គ្នាអាចឲ្យអ្នកនឿយហត់បានសម្រាក ហើយនេះហើយជាការស្រស់ស្រាយឡើងវិញ ប៉ុន្តែពួកគេមិនព្រមស្តាប់ឡើយ។ តែព្រះបន្ទូលរបស់ព្រះយេហូវ៉ាបានមកដល់ពួកគេថា បញ្ញត្តិលើបញ្ញត្តិ បញ្ញត្តិលើបញ្ញត្តិ បន្ទាត់លើបន្ទាត់ បន្ទាត់លើបន្ទាត់ នៅទីនេះបន្តិច ហើយនៅទីនោះបន្តិច ដើម្បីឲ្យពួកគេដើរទៅ ហើយដួលថយក្រោយ ហើយត្រូវបំបែក ត្រូវជាប់អន្ទាក់ ហើយត្រូវចាប់យក។ អេសាយ 28:9–13។

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Twamemanya emilongo mukaaga iswe twamaze okutegeka, era mazima waliwo n’eminye egindi gye tutannalaga, gumu gussa essira ku 1863 ng’enkomerero y’okugezesebwa okwagenda mu maaso okwaleeta okuwubirira mu ddungu. Ebiri bussa essira ku bantu ab’endagaano eyasooka okusigala emabega ne basikizibwa abantu abaggya abalonde. Gumu gulaga ekikolimo olw’okuzimba nate ekintu ekyali kigendereddwa okusigalawo nga kizikiriziddwa era nga kyabuliddwa wansi w’ekikolimo kya Katonda nga bwe kyali, ate omulala gulaga ekikolimo olw’okuddayo gy’wali owereddwa obutagenda. Ebiri biwa ebyokulabirako eby’ebifaananyi eby’obulimba eby’emmeeza ebbiri ez’Ebiragiro Ekkumi, ezaakiikirira emmeeza ebbiri eza Kabakkuku.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Amashusho y’izahabu ya Aroni na Yerobowamu asobanura ishusho y’ikinyoma y’ishyari, yasobanuraga imbonerahamwe y’ikinyoma yo mu 1863. Iyo bishyizwe hamwe, abagabo babiri b’abahamya, Aroni na Yerobowamu, bigisha ko ibisate bibiri bya Habakuki bisobanura igisate kimwe, nk’uko ibisate bibiri by’Amategeko Cumi bisobanura itegeko rimwe ry’Imana. Bifatanyije bihinduka ikimenyetso kimwe, kigizwe na bibiri iyo bishyizwe hamwe. Uko guhindagurika kwa gihanuzi kw’ibisate bibiri by’amategeko y’Imana ni ko kuboneka no mu bisate bibiri bya Habakuki, kandi hamwe ibinyoma bya Aroni na Yerobowamu bivuga kuri iyo ngingo ya gihanuzi.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Adventism-ov gneraition di fɔs bin taipifaed bai di image ov jelasi inna Ezekiel chapta eit. Di vizhn we bigin pan di fif de, ov di siks mont in di siks yiar in chapta eit ov Ezekiel, kyanchinyu intu chapta nain, weh di sieling ov di wan handrid an faati-faiv tausand iz reprizented. Wen shi adries di ilustrieshan ov di sieling in chapta nain, Sista White inkluud di atribyuut ov Gad’s karakta weh aidentifai seh a inna di tord an fuot generation Gad jij di wan dem weh disobidient. Shi dehfoor inkorporiet di truot asosieitid dairektli wid di sekand komandment, weh iz di komandment weh forbid di worchip ov aidol dem, az woz Aaron an Jeroboam dem golden kyalf.

“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“‘Na akamwita yule mtu aliyevaa kitani ya kitani, aliyekuwa na kidau cha mwandishi ubavuni mwake; naye Bwana akamwambia, Pita katikati ya mji, katikati ya Yerusalemu, ukaweke alama juu ya vipaji vya nyuso za watu wanaougua na kulia kwa ajili ya machukizo yote yanayofanywa katikati yake. Nao wale wengine akawaambia masikioni mwangu, Piteni nyuma yake katika mji, mkapige; jicho lenu lisiachilie, wala msiwe na huruma; waueni kabisa wazee na vijana, mabikira, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na ile alama; tena anzeni patakatifu Pangu. Ndipo wakaanza kwa wale wazee waliokuwa mbele ya nyumba.’”

“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

“Yesu ali karibu kuondoka katika kiti cha rehema cha patakatifu pa mbinguni ili avae mavazi ya kisasi na kumwaga ghadhabu Yake katika hukumu juu ya wale ambao hawakuitikia nuru ambayo Mungu amewapa. ‘Kwa sababu hukumu juu ya tendo ovu haitolewi upesi, kwa hiyo moyo wa wanadamu hujitia kabisa katika kutenda mabaya.’ Badala ya kulainishwa na uvumilivu na ustahimilivu mkuu ambao Bwana ameutumia kwao, wale wasiomcha Mungu na wasiopenda kweli huzifanya imara mioyo yao katika njia yao mbaya. Lakini hata ustahimilivu wa Mungu una mipaka, na wengi wanazivuka sana mipaka hizo. Wamepita mipaka ya neema, na kwa hiyo Mungu hana budi kuingilia kati na kuitetea heshima Yake mwenyewe.”

“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

Amoriite kuhusu Bwana alisema: “Katika kizazi cha nne watarudi hapa tena; kwa maana uovu wa Waamori haujafikia utimilifu wake bado.” Ijapokuwa taifa hili lilikuwa dhahiri kwa sababu ya ibada yake ya sanamu na upotovu wake, lilikuwa bado halijaujaza kikombe cha uovu wake, na Mungu hangetoa amri kwa ajili ya kuangamizwa kwake kabisa. Watu walipaswa kuuona uweza wa Mungu ukidhihirishwa kwa namna ya pekee, ili waachwe bila udhuru. Muumba mwenye huruma alikuwa tayari kuvumilia uovu wao hata kizazi cha nne. Kisha, kama isingeonekana badiliko lolote la kuwa bora, hukumu zake zingewashukia.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Ku butwa butakosa, Uwo Atagira Iherezo aracarura ibiharuro vy’amahanga yose. Mu gihe imbabazi ziwe ziguma zitangwa ziherekejwe n’uguhamagarirwa ukwihana, iyo nkuru y’ibiharuro izoguma yuguruye; ariko iyo ibiharuro bishitse ku rugero runaka Imana yashinze, igikorwa c’uburake bwayo kiratangura. Igitabu c’iharuro kirugara. Ukwihangana kw’Imana kurahagarara. Ntihaba hakiriho ukwitura imbabazi ku bwabo.”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

"Nebi, demler boyu ileriye bakarak, bu vakti kendi rü’yeti önünde görmüştü. Bu çağın milletleri emsalsiz merhametlerin mazharı olmuşlardır. Semanın bereketlerinin en güzideleri onlara verilmiştir; fakat artmış kibir, tamahkârlık, putperestlik, Allah’a karşı istihfaf ve alçak nankörlük onlara karşı yazılmıştır. Onlar Allah ile olan hesaplarını süratle kapatmaktadırlar.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Lakini kile kinachonisababisha kutetemeka ni ukweli kwamba wale waliokuwa na nuru na mapendeleo makubwa zaidi wamechafuliwa na uovu uliotamalaki. Wakiwa wameathiriwa na wasio haki walio karibu nao, wengi, hata miongoni mwa wale wanaoukiri ukweli, wamekuwa vuguvugu na wamechukuliwa na mkondo wenye nguvu wa uovu. Dharau ya ulimwengu mzima inayomiminwa juu ya uchaji wa kweli na utakatifu huwafanya wale wasioshikamana kwa ukaribu na Mungu kupoteza heshima yao kwa sheria Yake. Kama wangekuwa wakiifuata nuru na kuutii ukweli kutoka moyoni, sheria hii takatifu ingeonekana kuwa ya thamani zaidi kwao hasa inapodharauliwa na kuwekwa kando. Kadiri kutoheshimu sheria ya Mungu kunavyozidi kudhihirika waziwazi, ndivyo mstari wa utengano kati ya waishikao na ulimwengu unavyozidi kuwa dhahiri. Upendo kwa maagizo ya kimungu huongezeka kwa kundi moja kadiri dharau kwa maagizo hayo inavyoongezeka kwa kundi jingine.”

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

«ئەو قەیرانە بە خێرایی نزیک دەبێتەوە. ئەو ژمارە خێرا هەڵئاوساوەکانە پیشان دەدەن کە کاتی سەردانی خودا نزیکە هاتووە. هەرچەندە حەزی لە سزا دان نییە، بەڵام هەرچۆنێک سزا دەدات، و ئەویش بە خێرایی. ئەوانەی بە ڕووناکی دا دەڕۆن، نیشانەکانی مەترسیی نزیکبووەوە دەبینن؛ بەڵام نابێت بە بێدەنگی و بێ‌خەمی لە چاوەڕوانیی وێرانییەکەدا دابنیشن، خۆیان بەو باوەڕە دڵخۆش بکەن کە خودا لە ڕۆژی سەرداندا گەلەکەی خۆی دەپارێزێت. بە هیچ شێوەیەک وا نییە. دەبێت بزانن کە ئەوە ئەرکیانە بە وردی و ماندووبوون کار بکەن بۆ ڕزگارکردنی ئەوانی تر، بە باوەڕێکی بەهێزەوە بۆ یارمەتی چاویان لە خودا بێت. «نوێژی گەرمی کاریگەرِ مرۆڤی ڕاستودروست زۆر بەسوودە.»

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Chachu checha wounguisho wa kiroho tachipukunyila mhingo yakwe chose. Wakati hila na ulegevu wa kanisa vilapokuwa vikulu zaidi, kikundi kidogo cha wale wasimamao katika nuru watakuwa wakiguna na kulia kwa sababu ya machukizo yatendwayo katika nchi. Lakini zaidi sana sala zao zitapanda kwa ajili ya kanisa, kwa sababu washiriki wake wanatenda kwa mfano wa ulimwengu.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Na ṣalaba ya kwa moyo yote ya hawa waaminifu wachache hayata kuwa bure. Wakati Bwana atakapotokea kama mleta kisasi, atakuja pia kama mlinzi wa wote wale ambao wameihifadhi imani katika usafi wake na kujiweka bila waa la ulimwengu. Ni katika wakati huu ndipo Mungu ameahidi kuwalipizia haki wateule Wake wanaomlilia mchana na usiku, ijapokuwa huvumilia kwa muda mrefu kwa ajili yao.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

Agizo ni hili: “Pita katikati ya mji, katikati ya Yerusalemu, nawe utiie alama katika vipaji vya nyuso vya watu wale wanaougua na kulia kwa sababu ya machukizo yote yanayotendeka katikati yake.” Hawa waombolezao na walialiao walikuwa wakitangaza maneno ya uzima; walikuwa wamekemea, wakashauri, na kusihi. Baadhi ya wale waliokuwa wakimdharau Mungu walitubu na kunyenyekeza mioyo yao mbele Zake. Lakini utukufu wa Bwana ulikuwa umeondoka katika Israeli; ijapokuwa wengi bado waliendelea na maumbo ya dini, nguvu na uwepo Wake vilikosekana.” Testimonies, juzuu ya 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Kugabanya neza iyerekwa ry’ishyirwaho ikimenyetso nk’uko ryatanzwe na Ezekiyeli, ni ngombwa gusobanukirwa amasekuru ane y’Abadiventisiti. Mushiki wacu White atangiza igice twahisemo yerekeza mu buryo butaziguye ku gice cya cyenda cya Ezekiyeli, kandi n’igice twahisemo kirangirana n’iyerekezwa ritaziguye ku gice cya cyenda cya Ezekiyeli. Muri icyo gice avuga kuri Ezekiyeli ati: “Umuhanuzi, areba akurikiranya ibihe by’ibihe, yeretswe iki gihe imbere y’iyerekwa rye.” Ezekiyeli yabonye ibihe n’ibintu biri kuba mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Makala yo ya ntwala twamwene, mu kupitila mu bipande bitatu bya mwine byo mu Mupashi wa Bulesa, ukuti “bakolwa ba Efraimu” ba Yesaya, abo mu kipande kino balumbululwa nga “bakote,” kabiji abo mu bipande byonse bibiji bema bukwasho bwa Yelusalemu (Adventism), kechi bakonsha kumona ne ukuti kukekala kulanguluka kwa maka a Lesa kwa bukata bungi, byonka byo byajinga mu myaka ya kala ne. Mu kipande kino, kulanguluka kwene kwa maka a Lesa abo bakana kumona kukesakanyika nga kitupa kya bupingushi bwa bulesa bubejilwe pe abo, mambo byalengwa amba, “bantu bafwainwa kumona maka a bulesa alangwa mu mushobo wa kumanyika, pakuba batamoneke ne nsongelo ya kwibapelela.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Laodikeal Adventismo nazina kubona ukumwenekela kwemvula yamu nyuma yatanguranye no kunyanyagiza ku wa 11 Nyakanga 2001, ariko bazobona indunduro y’iyo mvula igihe ubutumwa bw’Imborogo yo mu Gicugu buzosubirwamwo mu misi y’iherezo. Ubwo butumwa ni Ubusilamu bw’ishano rya gatatu. Mbega indongozi za Isirayeli ya kera, izari zimaze kubamba Mesiya wazo, ntizabonye uko Mpwemu Yera yasutswe ku musi wa Pentekote?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Endalilo e shi ningi okuholola ongeleka, oyo muomukalelo gwomutwe gwa representedwa kuEzekiel onga Yerusalem, ndee omalongo mongingeleka (Yerusalem), taa pewa okuyelekanifa no “little company,” awo yo va didhilwa yo onga avo “that walk in the light,” ndee ovo “faithful few.” Ombiimbeli otayi longo kutya “many” ova ifanwa, ndee “few” ova hoololwa. Oshitopolwa shendalelo osha kwatela mo eyemo lyaKalunga, olo tali etelwa ovanhu Vaye. Ovanhu ovo va etifa eyooloko lyavo vovene, ndee Kalunga oku li mondjila ndele ta popya noudhinini kutya ovanjo Vaye ve va longo oshilonga shokuhana. Kalunga ina puka nande, ndee Oye audanekela kutya Oye ta tale po omatimba ovanhu fiyo keeshitukululwa shititatu noshine. Oku pa oshilonga shokutula po eyooloko kuli umwe shili pehe na Kalunga, osho okukanitha omauyuki Gaye, ndee okupalula kutya Oye omuhopi.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Omukago guno gulaga nti bamalayika abazikiriza aba mu Ezeekyeri bwe batandika okuyita mu Yerusaalemi, awo “obuweereza bw’obusungu Bwe” lwe butandika. Obusungu bwa Katonda butandikira ku Yerusaalemi, kwe kugamba ku kkanisa ye, kwe kugamba ku Bwadiventi obwa Lawodikiya.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Kwa maana wakati umekwisha kuja wa hukumu kuanza katika nyumba ya Mungu; na ikiwa huanza kwanza kwetu sisi, mwisho wao wasioitii injili ya Mungu utakuwa nini? 1 Petro 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Kusungumwini kwa Mulungu kukwaniritsidwa ndi angelo a Mulungu, ndipo pamene ntchito yawo iyamba, amalamulidwa “kukantha” onse, ndipo “diso lanu lisaleke, ngakhale muchitire chifundo: apheni kotheratu akulu ndi achinyamata, atsikana, ndi ana aang’ono, ndi akazi: koma musayandikire munthu aliyense amene ali naye chizindikirocho; ndipo muyambire pa malo Anga opatulika.” Mkwiyo wa Mulungu umachitidwa ndi angelo oyera, ndipo mfundo imene tikufuna kuizindikiritsa pano ndi yakuti kuyamba kwa utumiki wa mkwiyo wa Mulungu kumakwaniritsidwa m’badwo wachinayi.

We will continue this study in the next article.

Tukwenda mu maaso n’okusoma kuno mu kiwandiiko ekiddako.

And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

Lord aitana ngolo katamana kafikivai, yaku ndamupagani vatongoloi, nana mwane aitana mwalidue, kadu avae dolu sokosoko vata marairai mulina. Ka aitana ngolo katamana dolu, yaku ndamupagani dolu dolu vavaea lupu varavae, dolu vatumuina luma tadina ikai peviolence ka pe deceit. Ka aitana ngolo dolu, ta Lord, yaku ikai na tagi aitana ngolo mai Fish Gate, ka na ngai valalanga mai na Second, ka na tavulua lalau mai na vungavunga. Ngai, imi dolu vatokai Maktesh, tagua dolu dolu taunimadigi dolu mate; dolu dolu karia silva, dolu ka taveti. Ka aitana ngolo katamana dolu, yaku ndala Jerusalem vaka moli, ka ndamupagani dolu mwane dolu dedei vaka na lees kadia: dolu ta vaka lolodia, Lord toea melea da gua kamana vinaka, toea melea da gua kamana seka. Zephaniah 1:8–12.