One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
1863년의 반역 후 백이십육 년이 지난 1989년에 다니엘서 11장의 마지막 여섯 절이 봉해짐에서 풀렸다. 그 해에 처음으로 봉함에서 풀린 지식은 성스러운 역사의 개혁 노선들에 대한 인식과, 그 모든 것이 서로 병행한다는 계시였다. 이어 1992년에는 마지막 여섯 절에 관한 빛이 펼쳐지기 시작하였다. 이 진리들에 대한 최초의 공개 발표는 1994년에 있었으며, 그 주제는 개혁 노선들이었다. 1996년에는 『The Time of the End』라는 제목의 잡지가 출판되었는데, 그 잡지는 다니엘서 11장의 마지막 여섯 절을 확인하였다.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996 alikuwa mwaka ambao ujumbe uliwekwa katika umbo rasmi, jambo ambalo ni alama ya njia inayolingana na kuwekwa rasmi kwa ujumbe wa William Miller mwaka 1831. Ujumbe wa Miller ulikuwa tangazo la kufunguliwa kwa hukumu, na aya sita za mwisho za Danieli kumi na moja zilikuwa tangazo la kufungwa kwa hukumu. Mada ya ujumbe wa Miller ilikuwa wakati wa kinabii kama ulivyofunuliwa katika Biblia. Mada ya aya sita za mwisho za Danieli kumi na moja ilikuwa Rumi ya kisasa (mfalme wa kaskazini wa bandia). Mbinu iliyofunuliwa kwa Miller ilikuwa Kanuni zake 14 za Ufafanuzi wa Unabii. Mbinu iliyofunuliwa mwaka 1989 ilikuwa “mstari juu ya mstari” ya harakati za matengenezo.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Kazi ya Miller ilijumuisha kuisimamisha Neno la Mungu kuwa lenye mamlaka, kinyume na mapokeo na desturi za upapa zilizokuwa zikitumika ulimwenguni kwa muda wa miaka elfu moja mia mbili na sitini. Kwa sababu hii, ujumbe wa Miller ulichapishwa kwanza mwaka 1831 (hivyo kuufanya rasmi ujumbe wa Miller), hasa miaka mia mbili na ishirini baada ya kutolewa kwa Biblia ya King James. Kazi ya Future for America ilikuwa kutambua wajibu wa Marekani katika kuponya jeraha la mauti la upapa katika sheria ya Jumapili inayokuja upesi. Kwa sababu hii, jarida la The Time of the End lilichapishwa mwaka 1996 (hivyo kuufanya rasmi ujumbe huo), hasa miaka mia mbili na ishirini baada ya mwanzo wa Marekani mwaka 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Ukumanyua kwa iyo myaka mia ibili na makumi abili iliyofungamanisha mada ya kila mwendo wa matengenezo pamoja na sehemu ya rejea ya kihistoria hakukutambuliwa hata baada sana ya Septemba 11, 2001, kwa maana haikuwa mpaka ole wa tatu ulipofika katika tarehe hiyo ndipo Bwana alipowaongoza watu wake kurudi kwenye njia za kale za Yeremia sura ya sita, aya ya kumi na sita na kumi na saba. Hapo ndipo nuru ya “nyakati saba” ilipogunduliwa tena, na nuru hiyo ilipoendelea kukua ikadhihirika kwamba mia mbili na ishirini ndiyo hesabu inayounganisha Danieli sura ya nane, aya ya kumi na tatu na kumi na nne pamoja. Katika aya ya kumi na tatu maono ya “chazon” ya historia ya unabii yanatambulishwa, na katika aya ya kumi na nne maono ya “mareh” ya “kuonekana” yanatambulishwa. Muunganiko kati ya aya hizo mbili ndio Gabrieli alikuja kumfundisha Danieli, naye Danieli anawawakilisha watu wa Mungu katika siku za mwisho watakaokuja kufahamu muunganiko kati ya maono hayo mawili.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Ụzọ-ihu nke amaokwu nke iri na atọ na-anọchi anya “oge asaa” (afọ puku abụọ narị ise na iri abụọ), ma ọhụụ nke amaokwu nke iri na anọ na-anọchi anya ụbọchị puku abụọ na narị atọ (afọ). “Oge asaa” ahụ megide alaeze ndịda nke Juda, nke na-anọchi anya Juda, Jerusalem na ụlọ nsọ, malitere n’afọ 677 T.K., ma afọ puku abụọ na narị atọ ahụ nke na-egosi mweghachi nke Jerusalem na ụlọ nsọ malitere n’afọ 457 T.K.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Munyaka mia mbili na ishirini inaunganisha maono haya mawili pamoja, nayo hesabu ya mia mbili na ishirini ilitambuliwa kuwa ishara ya uhusiano kati ya kukanyagwa kwa jeshi na patakatifu, na nguvu zenye kuharibu za upagani na upapa, jambo ambalo linaonyeshwa kuwa kutawanya na ghadhabu ya Mungu. Miaka mia mbili na ishirini iliunganisha maono ya kazi ya kishetani ya kukanyaga patakatifu pamoja na maono ya kazi ya kimungu ya kulirejesha hekalu lilo hilo. Kwa hiyo, miaka mia mbili na ishirini ni ishara inayowakilisha uhusiano mtakatifu.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Kila kama harakati ya Wamilleri ilivyofikia mwisho wake katika uasi wa mwaka 1863, na kisha miaka mia moja ishirini na sita baadaye harakati ya malaika wa tatu ikafika, hivyo ikisisitiza kwamba harakati hizo mbili ziliunganishwa kwa ishara ya “nyakati saba” (mia moja ishirini na sita), ndivyo pia miaka mia mbili na ishirini ilivyounganisha kuanzishwa kwa ujumbe wa Biblia na Miller mwaka 1831 na kutokezwa kwa Biblia ya King James mwaka 1611; vivyo hivyo, kipindi hicho hicho cha wakati kiliunganisha Future for America na mwanzo wa Amerika, huku kikitambulisha mwisho wa Amerika.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
Ku wa 22 Okutoba, 1844, Omutumwa ow’Endagaano yajja mu bwangu mu yeekaalu gye yali azimbye mu myaka amakumi ana mu mukaaga okuva mu 1798, enkomerero y’obusungu obwasooka, okutuuka mu 1844, enkomerero y’obusungu obw’oluvannyuma. Okuyingira kwe mu yeekaalu kwali kwakulembeddwako okufukibwa kw’Omwoyo Omutukuvu mu nkola ey’Okukaaba okw’Ekiro wakati, eyali eragiddwa edda okuyita mu kuyingira kwa Kristo okw’obuwanguzi mu Yerusaalemi. Abajulirwa abo bombi bateekawo nti, ng’enkola y’Okukaaba okw’Ekiro wakati bw’eddamu mu nnaku ez’enkomerero, Kristo aliba amaze okuyimusa yeekaalu ey’abo akakumi mu obukumi bina mu enkumi nnya. Enkola zombi mwe kituukiririra Okukaaba okw’Ekiro wakati okw’olugero lw’abawala ekkumi zikwatagana era zifaanaganyagana.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Nġaí n'ọmọ ugboro ugboro na-ezo aka n'ilu banyere ụmụ agbọghọ iri ahụ, ndị ise n’ime ha bụ ndị amamihe, ndị ise ọzọ bụkwa ndị nzuzu. E mezuwo ilu a, a ga-emekwa ya, ruo n’akwụkwọ ozi ọ bụla kpọmkwem, n’ihi na o nwere itinye n’ọrụ pụrụ iche gbasara oge a; ma, dịka ozi nke mmụọ ozi nke atọ, e mezuwo ya, ọ ga-anọgidekwa bụrụ eziokwu nke oge a ruo na mmechi nke oge.” Review and Herald, August 19, 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Millerit yikala (umbeleko gwa malaika wa kwanza) yimele ulolesho unaozidi kukua wa nguvu za Mungu, uliyoanza wakati kitabu cha Danieli kilipofunguliwa muhuri mwaka wa 1798. Nguvu hiyo iliongezeka wakati malaika wa Ufunuo kumi aliposhuka tarehe 11 Agosti 1840. Kisha ukafika msiba wa kwanza wa tarehe 19 Aprili 1844, nao hatimaye ukaongoza kwenye kumwagwa kwa Roho Mtakatifu katika mkutano wa kambi wa Exeter ulioanza tarehe 12 Agosti 1844, nao ukaendelea kuenea kama wimbi kubwa la bahari juu ya nchi yote hadi tarehe 22 Oktoba 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Dîroka Future for America (tevgera milyakêt sêyem) nîşandana ku hêza Xwedê bi awayekî zêde dibe temsîl dike; ew ku di sala 1989-an de dema ku pirtûka Danyêl hat vekirin dest pê kir. Hêz zêdetir bû dema ku milyaketê Wahayiya hejdehê di 11ê Îlona 2001-an de hat xwarê. Paşê bêhêvîbûna yekem a 18ê tîrmeha 2020-an hat, ya ku di dawiyê de dê bibe sedema rijandina Ruhê Pîroz, ku dê berdewam bike ku li ser rûyê erdê wek agirê daristanê belav bibe, heya ku Mîxael rabite û dema ceribandina mirovahiyê biqede.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Oktoba 22, 1844, buprofeto butari bwasohoye, bityo bikagaragaza ko mu gihe gito kiri imbere, igihe ryateganyijwe itegeko ry’icyumweru, ubundi buprofeto na bwo buzongera gusohora. Bumwe muri ubwo buprofeto ni ugutinda kw’iyerekwa nk’uko bishushanyijwe muri Habakuki igice cya kabiri. Habakuki igice cya kabiri hagaragaje uburambe bw’umuryango w’umumarayika wa mbere n’uwa gatatu. Iyo migendekere yombi ihura n’impaka ku buryo nyakuri bwa Bibiliya bwo gusobanura, izo mpaka zikaba zibera hagati y’abahagarariye uwo muryango n’abahoze ari ubwoko bwatoranijwe bari gusigaranwa inyuma muri uwo murongo w’impaka.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Ang mga mensaheng dapat ipagtanggol ng mga bantay sa kasaysayan ng unang anghel ay ang pagkakakilanlan ng mga katotohanan (mga hiyas ni Miller), na sa huli ay kinatawan sa dalawang banal na tsart ng 1843 at 1850. Sa takbo ng pagtatalo ay magkakaroon ng isang pagkabigo na magiging tanda ng paghihiwalay mula sa dalawang magkalabang uri, at ng isang panawagan sa lalong malalim na pagtatalaga para sa mga tapat.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Basi Habakuki akeainisha tofauti kati ya makundi mawili yaliyohusika katika mchakato wa kupimwa kwa kweli za msingi. Mchakato huo wa kupimwa, uliotia ndani mabishano kati ya makundi hayo mawili yaliyonyamaza kimya tarehe 22 Oktoba, 1844, ulimalizikia hapo pale ambapo sura ya pili ya Habakuki ilipomalizikia.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Bwana yumo ndani ya hekalu lake takatifu; dunia yote na inyamaze mbele zake. Habakuki 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Bwana kwa ghafula aliingia katika hekalu Lake la Wamillerite, na wakati huo dunia yote ilipaswa kunyamaza kimya, kwa maana Siku ya Upatanisho ya kiwakilishi-halisi ilikuwa imefika na hukumu ya wafu ilikuwa imeanza. Historia ya kinabii ya Habakuki sura ya pili iliisha tarehe 22 Oktoba 1844, na Yesu daima hutambulisha mwisho wa jambo na mwanzo wa jambo. Mwanzo wa maono mawili ya miaka elfu mbili mia tano ishirini ya kukanyagwa chini kwa patakatifu na jeshi, na maono ya kurejeshwa kwa patakatifu na jeshi, ulianza pamoja, lakini ulitenganishwa kwa miaka mia mbili ishirini, na yalipoisha, yalitambulishwa kuwa yamekwisha, katika Habakuki sura ya PILI mstari wa ISHIRINI.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Ku gihe cya vuba aho itegeko ryo ku Cyumweru rizashyirwaho, ubuhanuzi butari buke buzasohozwa. Bumwe muri ubwo buhanuzi ni ugutinda kw’iyerekwa nk’uko byerekanwa muri Habakuki igice cya kabiri. Habakuki igice cya kabiri hagaragaza uburambe bw’umuryango w’umumarayika wa mbere n’uwa gatatu. Iyo miryango yombi ihura n’impaka zerekeye uburyo nyakuri bwa Bibiliya, zikorwa hagati y’abahagarariye uwo muryango n’abantu bahoze batowe, bari gusigara inyuma muri uwo murongo w’impaka.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Ombili yo yi na yoku lilongolwako kovaingidi vomutumwa va vatatu mOndjokonona yavo, oi yokumanyika ouhungi (omamanya a Miller), oo wa kala po omutima waapopiwa keemakwatheko mbali eembyakukolelela vya 1843 na 1850. Moukalo wembungu omo mwa kala oupyakadi wokudimbuka oo wa panga ekandulo pokati komikunda mbali da li kokutokola, nomukwamo wokuyandja oupyakadi womwenyo wa kula kovanashili. Ndele Habakkuk okwa tumbula okupatulukila okuli pokati komikunda mbali odo da li mo moupomboli wokutendula ouhungi wopandunge. Oupomboli oo, oo wa kalelwa po keembungu pokati komikunda mbali, otau ka mana po nawa mOmutemo woSondo tau uya diva, ponhele imwe omo etumwalaka la Habakkuk etitatu la mana.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Lakini Bwana yumo katika hekalu lake takatifu; dunia yote na inyamaze kimya mbele zake. Habakuki 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Bwana ataingia ghafula katika hekalu la wale mia moja na arobaini na nne elfu, na ndipo dunia yote itanyamaza kimya, kwa maana Siku ya Upatanisho ya kiishara timilifu itafikia hukumu ya walio hai. Historia ya kinabii ya Habakuki sura ya pili inamalizika katika sheria ya Jumapili inayokuja upesi, na Yesu daima hutambulisha mwisho wa jambo na mwanzo wa jambo.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Ukuhukumu kwa walio hai kulianza mnamo Septemba 11, 2001, lakini hukumu ni mchakato. Mchakato huo huanza na nyumba ya Mungu, kisha hufikia hatua ambapo hukumu huwajia wale walio nje ya nyumba ya Mungu. Wakati majengo makubwa ya Jiji la New York yalipoangushwa, hukumu iliyowakilishwa na malaika mwenye kutia muhuri akipita katikati ya Yerusalemu na kuweka alama juu ya wale wanaougua na kulia kwa sababu ya machukizo yanayofanyika kanisani, na pia machukizo yanayofanyika katika nchi, ilianza. Katika sheria ya Jumapili inayokuja upesi Kristo atakuwa amemaliza kazi ya kuisimamisha hekalu la wale mia moja arobaini na nne elfu, na malaika waharibuo wataleta hukumu juu ya Yerusalemu.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Abantu inkana na nkana ibihumbi ijana na mirongo ine na bine baherako bazamurwa nk’akarango, kandi urubanza rw’abazima rugatangirira kuri rwa zindi ntama, zigereranywa na Edomu, Mowabu n’abatware b’abana ba Amoni muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine na rimwe.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
سو فرشتې د لومړي د میلرایتي خوځښت په پام کې ونیول شي، او که د درېیم فرشتې هغه ستر خوځښت، د اصلاحي خوځښت بشپړ تاریخ د حق د داسې مخ پر زیاتېدونکې څرګندونې استازیتوب کوي چې په پای کې د روحالقدس په تویېدنه کې خپل اوج ته رسېږي. د روحالقدس تویېدنه د وروستیو ورځو د نبوتونو اصلي محور دی. همدا وجه ده چې ناپوهې پېغلې تېل نه لري، خو هوښیارې یې لري. تېل باران دی.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Bamwene, Ŋki mundu alekana na mukasi wakwe, na yo awuka ku ye, no kuba wa mundu wangi, ana vutukila di lagi ku ye? Ishi nsi ayi tayibola ngolo? Vayi ngeye, wusalaki buhumbu na balunda baingi; kansi vutuka di ku mono, widi Mfumu. Tombola meso maku ku bitenta bya zulu, ye tala kisika kiwukala ko ve ya kulalwa na ngeye. Mu nzila, wavwandaka sambu na bo, bonso Muarabi mu kati ka ntoto ya mpamba; ye wubolese nsi na buhumbu bwaku ye na mbi maku. Mu diambu diyo, mvula isimbamaka, ye mvula ya nsuka kuzwaka ve; ye kuvwandaka na ziku ya nkento ya ndumba, buyaka kubanga nsoni. Keti ngeye kadi, banda ntangu yayi, kulila mono ve, Tata ame, ngeye u nzila ya buntwenia bwame? Yeremia 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Mu gice kivugwa (kandi abahanuzi bose bavuga iby’iminsi ya nyuma), Imana igaragaza ko ubwoko bwayo bwiyandaritse nk’indaya, kugeza aho bufite uruhanga rw’indaya. Indaya yo mu minsi ya nyuma ni ububasha bwa gipapa, kandi uruhanga rugaragaza icyemezo gifashwe ku bushake. Ubwoko bw’Imana bwo mu minsi ya nyuma ni bubi, ariko Imana irimo gutanga umuhamagaro wa nyuma, nubwo bwageze ahantu hwo bufashe icyemezo kimwe n’indaya. Bwaremye imico igereranywa n’igisekuru cya kane, aho bwiteguye kuramya izuba nk’uko bigereranywa mu gisekuru cya kane cyo muri Ezekieli igice cya munani.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Kipindi kimefika kwa nuru ya kweli kung’aa katikati ya giza la maadili. Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya wanadamu dhidi ya kuipokea chapa ya yule mnyama au ya sanamu yake katika vipaji vya nyuso zao au katika mikono yao. Kuipokea chapa hii humaanisha kufikia uamuzi uleule ambao mnyama ameufanya, na kutetea mawazo yale yale, kwa upinzani wa moja kwa moja dhidi ya neno la Mungu. Juu ya wote wanaoipokea chapa hii, Mungu asema, ‘Yeye naye atakunywa katika divai ya ghadhabu ya Mungu, iliyomiminwa pasipo mchanganyiko katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele za malaika watakatifu, na mbele za Mwana-Kondoo.’” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Yeremya, roja dawî de gelê Xwedê wekî yên ku pêşaniya fahîşeyê jixwe hene nas dike. Ew li ber wê ne ku nîşana heywanê bistînin, çimkî ew “xerab” in. Di beşa ku nûha hate gotin de Xwişka White berdewam dike:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Eğer gerçeğin nuru size sunulmuşsa, dördüncü buyruğun Sebti’ni açıklayarak ve pazar gününün tutulması için Tanrı’nın sözünde hiçbir temel bulunmadığını göstererek, buna rağmen siz yine de sahte Sebt’e sarılıyor, Tanrı’nın ‘kutsal günüm’ dediği Sebt’i kutsal tutmayı reddediyorsanız, canavarın işaretini alırsınız. Bu ne zaman gerçekleşir?—Size pazar günü çalışmayı bırakmanızı ve Tanrı’ya tapınmanızı buyuran buyruğa itaat ettiğiniz zaman; oysa siz Kutsal Kitap’ta pazar gününün sıradan bir iş gününden başka bir şey olduğunu gösteren tek bir söz bulunmadığını biliyorsunuz, canavarın işaretini almaya razı olursunuz ve Tanrı’nın mührünü reddedersiniz. Eğer bu işareti alınlarımızda ya da ellerimizde alırsak, itaatsizler aleyhine bildirilen yargılar üzerimize düşmek zorundadır. Fakat yaşayan Tanrı’nın mührü, Rab’bin Sebti’ni vicdanen tutanların üzerine konulur.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“‘Basi Nzambi amonaka nde bubi bwa muntu bumonana mingi pa nsi, mpe nde mayele nyonso ma makanisi a moyo wakwe maikalanga kaka mabe ntangu nyonso…. Nsi mpe yikalaki ya kubeba liboso lya Nzambi, mpe nsi yazalaki ya kutonda na kanza…. Mpe Nzambi alobaki na Noa ete, Nsuka ya banzoto nyonso ekomi liboso lyami; pamba te nsi etondi na kanza na nzila yabo; mpe tala, nakobebisa bango elongo na nsi.’ Basengelaki kokatama, mpamba te babebisaki nsi oyo Nzambi akelaki mpo ete bato ya sembo basepelaka na yango.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Noa ri taimdai daki ramna ni,’ Khrista na khai, ‘Misa Madu ni taimdai daki omina namna ni.’ Aduga adu oirabadi? Kanagumba mi amadi numit khudinggi paorup singda yengthokpa ngamliba aduna thajabani—yu-thaktuna leiba, huranba, louthokpa, sel khudongchaba, mi-hatpa. Maram kayada yum ama gi yumjaosing pumnamakta hatli, maramdi mi aduna mahakki nattraga mahakki oiba yadaba sel nattraga lan-thum phangningbagi pamba mapanna mapung phana pumnamak tougani. Taibang asi tasengna Noa gi taimdada oiramliba adumak oirak-i, maramdi mi-singna mangonda leinana Ising-gi yabada oiba Ningthougi yathang sing asi khudingmak thougatpada thajaba leitre.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Yeremia anataja watu wa Mungu wa siku za mwisho walio karibu kuinamia jua; naye afanyapo hivyo, anabainisha kwamba, “Mvua zimezuiliwa, wala hapakuwa na mvua ya vuli; nawe ulikuwa na kipaji cha uso cha kahaba, ukakataa kutahayarika.” “Waovu” miongoni mwa watu wa Mungu katika siku za mwisho hawapokei mvua ya vuli, nao wanakataa kutahayarika, kwa maana mawazo yao yamekuwa maovu daima, kama inavyowakilishwa na historia ya Nuhu, na pia na vyumba vya sanamu vya machukizo ya pili katika Ezekieli sura ya nane.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Yeremia anawalenga waovu wasio na haya miongoni mwa watu wa Mungu katika siku za mwisho “kulia” “tangu” “wakati” huo kwa “Kiongozi wa” “ujana” wao. Kiongozi wa ujana wa Waadventista ulikuwa zile mbao mbili za Habakuki na vito vilivyowakilishwa juu yake. Tumaini pekee la kuvunja na kutoka katika uovu unaokaribia kuwaletea kifo cha milele waovu miongoni mwa watu wa Mungu katika siku za mwisho ni kumlilia Mungu aliyekuwa Kiongozi hapo mwanzo, ambako kulifika katika “wakati wa mwisho” mwaka wa 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
لە مێژووی فریشتەی یەکەم یان سێیەمدا، کێشەی سەرەکی ئەوەیە کە ئایا تۆ بارانی دواکەوتو وەردەگریت یان وەری ناگریت. بارانی دواکەوتوو دەستی پێکرد کاتێک نەتەوەکان تووڕە بوون لە 11ی سپتامبری 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Akordyen ne vaqtin, manda i salvasyon ta serra, tribulasyón ta biní riba di tera, i nashonnan lo ta rabia, pero retení pa no stroba e obra di e di tres ángel. Na e tempu ey e ‘último yobida,’ òf refreskamentu for di presensia di Señor, lo bin, pa duna poder na e bos haltu di e di tres ángel, i prepará e santenan pa para firme den e periodu ora e siete últimon plaganan lo wordu deramá.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“mvula ya baadaye,” ambayo pia hutambulishwa kuwa ni “burudisho,” ilianza wakati mataifa yalipokasirika, na wakati huo “kazi ya wokovu” ilianza kufungwa. Malaika wanne wa Ufunuo saba huzizuia pepo nne huku kutiwa muhuri kwa wale mia moja arobaini na nne elfu kukikamilishwa, na katika Ezekieli sura ya tisa, kazi hiyo huwakilishwa na malaika wanaoweka alama juu ya wale wanaougua na kulia kwa sababu ya machukizo yanayofanywa katika Yerusalemu. Mnamo Septemba 11, 2001 malaika walianza kazi ya kufunga ya kuweka alama juu ya vipaji vya nyuso vya wale mia moja arobaini na nne elfu.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Xebata dawîn a milyaketê sêyemîn di dema rijandina barana dawî de tê temamkirin; ya ku di heman demê de jî “tazekirin” e, ku peyamek e.
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. Isaiah 28:12.
Koike ati, Eyi ni isin nípa èyí tí ẹ̀yin yóò fi mú aláárẹ̀ sinmi; eyi sì ni ìtùnú: ṣùgbọ́n wọn kò fẹ́gbọ́. Isaiah 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Ujumbe wanaokataa kuusikia katika Isaya ni ule ujumbe unaotolewa kwa ndimi zinazogugumia, nao ndio ujumbe wa kujaribu unaowakilisha mbinu ya “mstari juu ya mstari.”
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Tetapi firman Tuhan bagi mereka ialah: perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh ke belakang, diremukkan, terjerat, dan tertangkap. Sebab itu, dengarlah firman Tuhan, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Oleh karena kamu telah berkata, Kami telah mengikat perjanjian dengan maut, dan dengan alam maut kami telah mengadakan persetujuan; apabila cambuk yang melanda itu melintas, itu tidak akan sampai kepada kami; sebab kami telah menjadikan dusta sebagai tempat perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri. Yesaya 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Ntumwa ya Mukama, ari yo butumwa bw’akaruhuko n’okugarurwamu amaani (imvura y’itumba), etuma bagenda “bagahindukira enyuma, bakagwa, bakameneka, bakategwa, kandi bakakwatwa,” ehabwa “abantu ab’emitwaro, abarukutegyeka aba bantu abarimu Yerusalemu.” Yerusalemu ni ho ba maraika bashyira akamanyiso ku barikuniha kandi baririra, kandi abakuru abahakaniire obwesigye bwabo ni bo babanza kugwa.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Ukul alama ya kuokolewa imewekwa juu ya wale ‘wanaougua na kulia kwa sababu ya machukizo yote yanayotendwa.’ Sasa malaika wa mauti anatoka kwenda kutekeleza kazi yake, akiwakilishwa katika maono ya Ezekieli na wale watu wenye silaha za kuchinja, ambao wamepewa amri hii: ‘Waueni kabisa wazee na vijana, mabikira, watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na alama; mkianze katika patakatifu Pangu.’ Nabii asema: ‘Wakaanza kwa wale wazee waliokuwa mbele ya nyumba.’ Ezekieli 9:1–6. Kazi ya uharibifu huanza miongoni mwa wale ambao wamekiri kuwa walinzi wa kiroho wa watu. Walinzi wa uongo ndio wa kwanza kuanguka. Hakuna wa kuhurumia wala wa kusaza. Wanaume, wanawake, mabikira, na watoto wadogo huangamia pamoja.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Tukijyenda mu maaso n’okwogera ku kweyongera kw’amagezi okwaatuuka mu 1989, mu kiwandiiko ekiddako.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Yeri ya juu ya mambo huona, naye asomaye mioyo ya watu wote, asema juu ya wale waliopata nuru kuu: ‘Hawataabiki wala kushangazwa kwa sababu ya hali yao ya maadili na ya kiroho.’ Naam, wamejichagulia njia zao wenyewe, na nafsi yao yajifurahisha katika machukizo yao. Mimi nami nitachagua upotofu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyeitika; niliponena, hawakusikia; bali walitenda maovu mbele ya macho Yangu, wakachagua lile nisilolifurahia.’ ‘Mungu atawapelekea upotevu wenye nguvu, hata wauamini uongo,’ kwa sababu ‘hawakuipokea kuipenda ile kweli, wapate kuokolewa,’ ‘bali walijifurahisha katika udhalimu.’ Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Mamosteyê asmanî pirsî: ‘Çi xapandinek bi hêztir dikare hiş bixapîne ji wê xweşikandina ku hûn li ser bingehê rast ava dikin û ku Xwedê karên we qebûl dike, dema ku di rastiyê de hûn gelek tiştan li gorî siyaseta cîhanê pêk tînin û li dijî Yehowa guneh dikin? Ax, ew xapandinek mezin e, xapandinek balkêş e, ya ku hişan dide destxistin, dema ku mirovên ku carekê rastî nas kirine, şiklê xwedaparêziyê bi ruh û hêza wê şaş dibînin; dema ku wan wisa dibêje ku ew dewlemend in û bi mal û milk zêde bûne û hewcedariyê bi tiştekê nîne, lê di rastiyê de ew bi her tiştî hewce ne.’” Testimonies, volume 8, 249, 250.