We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.
Tuliko twetegereza okufaanagana wakati w’emirimu gy’bamalayika ow’olubereberye n’ow’okusatu, tusobole okutegeera obulungi ekyo okweyongera kw’okumanya kwe kikiikirira mu bubonero bwe kusumululwa mu kiseera eky’enkomerero. Tugezaako okulaga nti kukiikirira okwongera okw’amazima okweyongera mu maanyi, okutuuka ku ntikko yaakwo ng’enkuba ey’oluvannyuma, gwe mubaka gw’Okukaaba okw’Ekiro ekya wakati. Ng’akabonero, “okweyongera kw’okumanya” kuggibwa mu kitabo kya Danyeri, era eyo kwe kumanyibwa ng’okumanya okw’obunnabbi okukebera era okuzaala ebika bibiri eby’abasinza.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Awo akamwambila ati, Enda mu njira yako, Daniele; pakuti mawu amenewa atsekedwa ndi kusindikizidwa kufikira nthawi ya mapeto. Ambiri adzayeretsedwa, nadzayera, nadzayesedwa; koma oipa adzachita zoipa: ndipo palibe wa oipa amene adzamvetsa; koma anzeru adzamvetsa. Danieli 12:9, 10.
In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”
Hanga mu 1989 habohowe “okwongyera kw’okumanya” okunaahera omu buryo bw’enkomerero kworeka emitwe ebiri ey’abaramya. Emitwe egyo ebiri eragirwa omu mbeera y’engeri gye erikwetwaramu n’obutumwa bw’enjura y’enkomerero. Ababi tibamanya kandi tibakira enjura y’enkomerero, baitu abanyabwenge bo bagimanya kandi bagyakira. N’ahabw’ekyo, ababi tibareeba obunaku enjura y’enkomerero etandikiraho kugwa, kandi yatandika kugwa amahanga obu gaarakara aha Septemba 11, 2001. Tukaba nitwohereza obutumwa eri obwebembezi bw’Abadiventi b’e Laodikea nk’oku buragirwa omu Ezeekyeri esuura ya munaana n’eya mwenda, kandi n’omu Isaaya esuura ya makumi abiri na munaana. Omu Isaaya, “abashaija abanyoomi” “baayehindurira ebishuba” “obuhungiro” bwabo kandi “beeshereka” “ahansi y’oburyarya.”
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 28:14, 15.
Noolo, munyuke Izwi lya Mukama, inywe basajja ab’amazina, abafuga abantu bano abali mu Yerusaalemi. Kubanga mwagamba nti, Tukoze endagaano n’okufa, era ne geyena tulina okukkiriziganya; ekibonerezo ekijjudde bwe kiriyita, tekirijja kututuukako: kubanga twafuula obulimba bwe kiddukiro kyaffe, era twekweka wansi w’obulimba. Isaaya 28:14, 15.
The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.
Kuume kwa kale wa Yerusalemu wa siku za mwisho wanaanguka mtihani wa “starehe na kuburudishwa” unaowakilishwa na mbinu ya “amri juu ya amri,” inayowaruhusu wenye hekima kuitambua mvua ya masika ya siku za mwisho, kwa njia ya kielelezo cha kihistoria cha mvua ya masika katika historia ya Wamilleri. Sifa ya kinabii ya “watu wenye dharau” ambayo Isaya anaikazia katika kifungu hicho, ni uongo na uzushi walioujificha chini yake na kuufanya kuwa kimbilio lao. Kwa hiyo, kuhusiana na mtihani wa ujumbe wa mvua ya masika (starehe na kuburudishwa ambayo hawakutaka kuisikia), kuume kwa kale wa Yerusalemu wameukubali uongo.
The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.
Uthenga wa mvula ya nyuma wafika hamwe na dibati, njengwakumelwe mu Habakuki sura ya pili, apo mlinzi wa hapo amuuliza Mungu ni jibu gani afwene kutoa katika “dibati” ya historia yake, kwa kuwa neno “reproved” katika mstari wa kwanza wa sura ya pili lamaanisha “argued with”.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndzi ta yima eka rindza ra mina, ndzi tiyimisa ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuku 2:1.
The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.
Abahanga mu gihe cy’impaka zerekeye imvura y’itumba bahagarariza ukuri gushushanyijwe nk’amabuye y’agaciro ya Miller, na ko kandi ari ukuri kw’ifatizo kwamenyekanishijwe, gushimangirwa kandi kugashyikirizwa na ba Millerite. Uko kuri gushushanyijwe nka Kristo, Igitare cy’Ibihe byose.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“바치온의 성벽 위에서 하나님의 파수꾼으로 서는 자들은 백성보다 먼저 위험을 볼 수 있는 사람들이어야 하며, 진리와 오류, 의로움과 불의를 분별할 수 있는 사람들이어야 한다.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
Icihéjo cyaraje: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rw’ukwizera twubatseho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahagaze imbere y’isi, ndi umunyakuri ku mucyo Imana yaduhaye. Ntidushaka gukura ibirenge byacu ku rubuga twashyizweho ubwo, uko bukeye n’uko bwije, twashakishaga Uwiteka dusenga cyane, dushaka umucyo. Mbese mutekereza ko nabasha kureka umucyo Imana yampaye? Ugomba kumera nk’Igitare cy’Ibihe. Wagiye unyobora uhereye igihe nawuherewe. Review and Herald, 14 Mata 1903.
The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”
aanaume lmaan elettita kipesal nngaan iletaala nu Isaiahtani “kupa” aa nu ele liedado aioyie. Ena Ezekiel ebaibai e kewarieki 8, historia nalimu ngena pee kintoki aanaume lmaan o Jerusalem akiboori ngena eitu eponi aa enkolong, naa eikidaaritoki aashu enkiteng’enare aajo eitu kinteng’enaki enkibirot e Nkai ena ebaibai e naapishana. Enkitapong’ot e uni (generation) eiting’iria emboita ele latter rain ele liedado, ntoki eibung’akini “olkilikuai le Tammuz.” Ena generation e uni o Adventism, naataaki 1919, “kupa” aitoduaaki tenkaraki ele gospel ele liedado naton eibakaki aashu W. W. Prescott ena 1919 Bible Conference. Ena “kupa” naa enkiteng’enare naipirta sidai ena generation e uni, naa ena “kupa” keeta olkitamanyunoto ole liedado le ele message ole liedado le latter rain, ntoki eibung’akini “olkilikuai le Tammuz.”
It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.
Ni muhimu kutumia wakati kubainisha “uongo” katika unabii, kwa maana “uongo” huo ndiyo sababu kuu inayoufanya Uadventista wa Laodikia usiweze kuona kuongezeka kwa maarifa mwaka 1989. “Uongo” huo ni kwamba “sadaka ya daima” katika kitabu cha Danieli inawakilisha huduma ya Kristo katika patakatifu. Kuitumia “sadaka ya daima” kinabii kama huduma ya Kristo katika patakatifu ni matumizi ya uongo na yasiyo sahihi ya unabii, lakini “uongo” huo si tu kutambua utambulisho huo wa uongo wa “sadaka ya daima” kama ishara ya kinabii; bali pia unawakilisha “uongo” unaodai kwamba Dada White alikubaliana na matumizi hayo ya uongo, na kisha kutumia uongo huo kuanzisha matumizi hayo yasiyo sahihi kana kwamba ni kweli iliyothibitishwa.
The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”
Mataisivutobu dodonu ni tikina e ono e muri ni Taniela wase tinikadua, sa vakaraitaki oti ena ivakatakarakara ena tikina e tolusagavulu ki na tolusagavulu ka ono, ka ni sa vakatakila o Sister White na vakayacori taucoko ni Taniela wase tinikadua, e kaya ni “na veika e tautauvata kei na ka e vakamacalataki” ena tikina e tolusagavulu ki na tolusagavulu ka ono “ena yaco tale.”
Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.
“Kila siku” ၏ မမှန်ကန်သော အဓိပ္ပာယ်ဖွင့်ဆိုချက်ကို အသုံးချခြင်းသည် သမိုင်းဆိုင်ရာ ဖွဲ့စည်းပုံအမှားတစ်ရပ်ကို ဖြစ်ပေါ်စေသည်။ ဒံယေလ အခန်း ၁၁၊ အပိုဒ် ၃၀ မှ ၃၆ အထိတွင် ကိုယ်စားပြုဖော်ပြထားသော သမိုင်းသည် “kila siku” ကို ဖယ်ရှားခြင်းကိုလည်း ပါဝင်စေသည်။ “Kila siku” သည် Millerite တို့၏ အသုံးချချက်ဖြစ်စေ၊ သို့မဟုတ် Prescott နှင့် Daniells တို့၏ အသုံးချချက်ဖြစ်စေ ဖြစ်သည်။ မည်သည့် အသုံးချချက်ကို ရွေးချယ်သည်အပေါ် မူတည်၍ ကွဲပြားသော သမိုင်းဆိုင်ရာ ဖွဲ့စည်းပုံ နှစ်မျိုး ပေါ်ပေါက်လာမည်ဖြစ်သည်။
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Ne mikono itasimama upande wake, nayo itapatia unajisi patakatifu pa nguvu, nayo itaondoa sadaka ya kila siku, nao wataweka chukizo lile lifanyalo ukiwa. Danieli 11:31.
According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.
Kõneldud salvestuse järgi tuleb selles salmis kujutatud prohvetlik ajalugu, kaasa arvatud salm kolmkümmend, ning salmid kolmkümmend kaks kuni kolmkümmend kuus, korrata Taanieli üheteistkümnenda peatüki salmides nelikümmend kuni nelikümmend viis.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Unabii ulio katika sura ya kumi na moja ya Danieli umekaribia sana kutimizwa kwake kamili. Sehemu kubwa ya historia ambayo imetukia katika utimizo wa unabii huu itarudiwa. Katika aya ya thelathini, mamlaka fulani inatajwa ambayo ‘itahuzunika, [Danieli 11:30–36 imenukuliwa.]
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“دەنگ و ڕووداوگەلێک وەک ئەوانەی لەم وشانەدا وەسف کراون، ڕوودەدەن.” Manuscript Releases, number 13, 394.
The verse where we find “the daily,” is verse thirty-one.
Aya apho tusangana n’“icya buri munsi” ni aya mirongo itatu n’umwe.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Na mikono itasimama upande wake, nayo yataitia unajisi patakatifu pa nguvu, nayo yataondoa dhabihu ya daima, nayo yataweka chukizo liharibulo. Danieli 11:31.
The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.
Ee “mikono” mu msitari guhangama “ku ruhande rwe.” “Mikono” ni ububasha, nk’uko n’uwu bo “guhangamira” ari ububasha. Ni yo “mikono” ivugwa mu msitari “ihagarara ku ruhande rwe,” kandi ni yo “mikono” “ihumanya ubuturo bwera bw’imbaraga,” kandi “mikono” ni yo “ivanaho igitambo gihoraho,” kandi kandi ni yo “mikono” “ishyiraho ikizira giteza ubunyagwa.” Mu Ibyahishuwe igice cya cumi na gatatu, cya kiyoka, ari cyo Roma y’abapagani, giha ubupapa ibintu bitatu.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Na mnyama niliyemwona alikuwa mfano wa chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu. Ufunuo 13:2.
The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.
Chinyama cya nkalamo cilelekwa ngwa buupopi ku musangashi Mukwai White, kabili mu cipandwa ca twelufu Mukwai White alelekwa ukuti cilye ciswango ni Satana, kabili no ku Rome wa buhedeni.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Na hivo, hambi ilinyoka, mwanduso, ihwiminya Satani, kangi kwa maana ya pili, ni ishara ya Rumi ya kipagani.” The Great Controversy, 439.
In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.
Muvwiji gwa 2, gwa Ibyahishuwe igice cya cumi na gatatu, Roma ya gipagani yahaye ubupapa ubushobozi bwayo bwa gisirikare, “amaboko” yayo, uhereye kuri Klovisi umwami w’Abafaranki (Ubufaransa), mu mwaka wa 496. Roma ya gipagani yahaye Roma ya kipapa intebe yayo y’ubutware mu mwaka wa 330, igihe umwami w’abami Konstantino yavaga mu murwa wa Roma akimurira umurwa mukuru wa Roma y’ubwami mu mujyi wa Konstantinopoli. Roma ya gipagani yahaye ubupapa ubutware bwa gisivili mu mwaka wa 533, igihe Yusitiniyani yashyiragaho itegeko rigaragaza ubupapa nk’umutwe w’amatorero yose, n’umukosora w’abahakanyi.
In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.
Mu vhesi ya makumi mararu na kimwe, “maboko” ayo ahaguruka ni ingabo z’igisirikare za Roma y’abapagani, zahagurukiye gushyigikira ubupapa guhera kuri Clovis mu mwaka wa 496. Kubera iki gikorwa, ubupapa bugaragaza Ubufaransa nk’“imfura y’Itorero Gatolika,” kandi rimwe na rimwe nk’“umukobwa mukuru w’Itorero Gatolika.” Mu vhesi ya makumi mararu na kimwe, nyuma y’uko Constantine ashyizeho itegeko ry’icyumweru mu mwaka wa 321, hanyuma akimura umurwa mukuru awuvana mu mujyi wa Roma awujyana mu mujyi wa Constantinople mu mwaka wa 330, ubwami bwari bwarahoze budatsindwa bwatangiye gusenyuka, ubwo imbaraga enye za mbere z’amahembe y’impanda zo mu Byahishuwe igice cya munani zatangiraga intambara ikomeza kurwanya ubwami bwa Roma. Intego y’ibitero byakozwe n’Ababaribari na Genseric yari yerekejwe ku mujyi wa Roma, ari wo, mbere y’umwaka wa 330, wari warabaye “aheranda h’imbaraga” ku bwami bwa Roma. Kuva mu mwaka wa 330 gukomeza, intambara z’ababaribari bateye zagombaga “guhumanya aheranda h’imbaraga,” kugeza ubwo “maboko” ya Roma y’abapagani yagombaga guhagurukira ubupapa, guhera mu mwaka wa 496.
Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.
Si Roma ya kipagani kyahaye ubukomezi bwa gipapa ibintu bitatu gusa—bukomezi bwa gisirikare, ububasha bwa leta, n’intebe y’umurwa wa Roma—ahubwo kandi cyanakuyemo amahembe atatu ku bwa Roma ya gipapa.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Nalangalangko dagiti sarukod, ket adtoy, immuli iti tengngada ti sabali pay a bassit a sarukod; iti sangoanan dayta, tallo kadagiti immuna a sarukod ti napukaw agingga iti ramutda. Ket adtoy, iti daytoy a sarukod adda mata a kas kadagiti mata ti tao, ken ngiwat a saoenna dagiti dadakkel a banag. Daniel 7:8.
The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.
Mpondo zizathu ezaziza “kuncothulwa” esahlukweni sesixhenxe sikaDaniyeli, zazimele amandla amathathu aphambili ayemelana nokunyuka kobupapa ukuya emandleni. Eyokugqibela kwezo mpondo zintathu yasuswa xa amaGoth egxothwa kwisixeko saseRoma ngonyaka ka-538. Agxothwa esixekweni “ziingalo” zeRoma yabahedeni, kuba ezo “ngalo” zazimele ukumisa ubupapa (isinengiso sencithakalo) etroneni yehlabathi elalaziwa ngelo xesha ngonyaka ka-538.
Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”
Muverse wa makumi atatu na umwe wa Daniele ikumi na imwe, ukalongora bintu bina ebyo “mikono” (Roma ya kipagani) byali bya kukora. Byali bya “kwemelera” obupapa, nga bwe byakola mu mwaka gwa 496. Byali bya kwonoona “awera aw’amaani,” nga bwe kyakiikirirwa entalo ez’amagye ezaalwanyisibwa ku kibuga Roma okumala nga ebyasa bibiri. Byali bya “okuteeka” obupapa ku ntebe y’ensi mu mwaka gwa 538, era era byali bya “okuggyawo buli lunaku.”
The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.
Ijambo ry’Igiheburayo ryahinduwemo “gukuraho” muri uwo murongo (sur), risobanura “kuvanaho”. Mu mwaka wa 508, ukurwanya kwavuye mu bapagani kwari muri ubwami bw’Abaroma, kwari gukorera kuburizamo izamuka ry’ubupapa ngo bugere ku butegetsi, kwari kumaze gucishwa bugufi burundu cyangwa kuvanwaho.
To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.
“ཉིན་རེའི་མཆོད་ལས” ཞེས་པ་དེ་ཁྲིསྟོས་ཀྱི་གནས་དམ་པའི་ཞབས་ཏོག་དང་ངོས་འཛིན་པ་ནི་འཇུག་བཤད་ལོག་པ་ཞིག་ཡིན་ནའང་། ཡང་དག་པའི་ལས་ཀ་ནི་ལའོ་དི་སི་ཡན་ཨེཌ་ཝན་ཊིསྟ་རྒྱལ་རབས་ཀྱི་ལོ་རྒྱུས་ནང་བསྒྲུབས་པ་དེས། འཇུག་བཤད་ལོག་པ་དེ་བདེན་པ་ལྟར་ངོས་འཛིན་པར་བྱས་ཤིང་། དེ་ནི་ཨེཌ་ཝན་ཊིསྟ་ཆོས་ཚོགས་ཀྱི་མི་རབས་གསུམ་པའི་ནང་བསྒྲུབས་པའི “རྫུན” ཞིག་གི་གཞི་ལ་བཞག་ནས་ཡིན། སྲིང་མོ་ཝཱའི་ཊིས། ཚིགས་བཅད་སུམ་ཅུ་ནས་སོ་དྲུག་གི་ལོ་རྒྱུས་དེ་དཱ་ནི་ཨེལ་བཅུ་གཅིག་གི་མཐའ་མའི་འགྲུབ་ཚུལ་ནང་ཡང་བསྐྱར་འབྱུང་བར་བསྟན་པའི་ཕྱོགས་སྟོན་དེས། “མི་སྨད་མཁན་རྣམས” ཏེ་ཡེ་རུ་ས་ལེམ་ལ་དབང་བྱེད་པ་རྣམས་ཀྱིས། ཚིགས་བཅད་སོ་གཅིག་ལ་འགྲེལ་བཤད་ཞིག་འཇོག་པ་དང་མཉམ་དུ། ལུང་སྟོན་པའི་ཆོས་ཉིད་ལ་དང་ལེན་མི་བྱེད་པར་མི་ནུས་པར་བྱས།
The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”
“Watu wa dharau” hufundisha kwamba upapa uliondoa ufahamu wa kweli wa huduma ya Kristo katika patakatifu pake, kwa kuanzishwa kwa misa ya kipapa, ambayo ni bandia ya kazi ya Kristo katika patakatifu pa mbinguni. Ikiwa hii ndiyo ingekuwa maana halisi ya “ya daima,” basi “majeshi” yaliyosimama katika aya ya thelathini na moja yangekuwa ni upapa, kwa maana muundo wa kisarufi wa aya hiyo unadai kwamba “majeshi” ndiyo mamlaka inayoondoa “ya daima.”
In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?
Kutetela mbale yao ya hadithi za kubuniwa, wanahoji kwamba upapa (silaha) uliitia unajisi patakatifu pa mbinguni pa Kristo. Neno la Kiebrania lililotafsiriwa kuwa “patakatifu (miqdash) pa nguvu” ni aidha patakatifu pa kipagani au patakatifu pa Mungu. Ikiwa Danieli alitaka kuwasilisha kwamba patakatifu pa Mungu lingetiwa unajisi na upapa, angalitumia neno la Kiebrania “qodesh”, ambalo laweza kuwakilisha patakatifu pa Mungu tu. Basi imeandikwa wapi katika Biblia au katika Roho ya Unabii kwamba patakatifu pa mbinguni lilipata wakati wowote, au litapata wakati wowote, kutiwa unajisi na upapa?
Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.
Nge, zambi zya Bakriste zyalembwa mu mabuku aa cibeelo ca mu julu, pele cimela eco tacili kuti cibeelo ca Leza cakasofwazigwa. Kusanzigwa kwa cibeelo kwakali kuyiminina kusanzigwa kwa mabuku aa malembe aali mu cibeelo. Akwenzelezya, nguzu ya upapa tiyakabi ya Bukriste, aboobo tiyakalembwa mu mabuku aa lubeta lwakupenzya. Lubeta lwalikke lulayandikidwe ku upapa ndo lubeta lwakucitwa lwa bukali bwa Leza.
The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?
“භුජයන්” ද “විනාශය ඇති කරන පිළිකුල පිහිටුවනු” යැයි කියැවෙයි; එය කුමන බලයක් වන්නේද? පාප් පද්ධතිය පිහිටුවූයේ කුමන බලයද? තවද තිස්එකවන වචනයේ අති ආරම්භයේම පාප් පද්ධතිය නැගී සිටියේ කුමන බලය සඳහාද?
The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.
Laodicea-ya Adventism-ke saithoklo lahna mi-te, kum khuk-a ngaih zungah an nunna kumkhua mihring-te kut-ah an pe zo, chu mi-te chu seal nei lehkhap an sim thei lo tiin hriat an ni tawh bawk a; chutiang Bible hman dan tihchhiat hmangin an beng an nuam zawng zawng tihngawt chu an pawm mai thei ang. Nimahsela, an dik lohna vawnhim tura an hriatngei ngei tur chanchin chu lak chhuak a, Daniel bung 11 chhung chang hnuai ber paruk nen remtir tum chu a absurd zawk nasa e.
In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”
Soviet Union pacham tukuykama ñawpaq historiapi, Daniel chunka hukniyuq qillqapi tawa chunka versículopi Rey del Sur nisqa hina rikuchisqa kasqanta qhawachiyta atispa, Estados Unidospa soldado kallpan papadopaq sayarirqan, imaraykuchus Ronald Reaganqa Biblia willakuyninpi anticristo nisqawan pakasqa huñunakuyta ruraran. Chayta ruraspanmi, papadopa hatarimuyninman ima protestante sayaypas Estados Unidospi ña upallachisqa kasqanta unancharan, imaynatachus wata 508-pi pagano kaypa sayaynin qichusqa kasqanwan rikch’achisqa. Pasajepi Rey del Norteqa (papado) ñawpaqta 1989 watapi Soviet Unionta phawaykacharqan, chaytapas “carretas”wan “caballopi puriq runakuna”wan kuska ruraran, chaykuna Estados Unidospa soldado kallpanta rikuchispa; hinallataq “barcos” nisqawan rikuchisqa Estados Unidospa qullqi kallpanwanpas.
The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.
Dewletên Yekbûyî “milên” ku ji bo papatîyê rabûn bûn. Protestanîzm hate rakirin, wekî ku berxwedana paganîzmê heta sala 508 hat bindestkirin. Di aya çil û yekan de, Dewletên Yekbûyî dê ji aliyê papatîyê ve were dagirkirin, û Destûra Bingehîn a Dewletên Yekbûyî, ku “pîrozgeha hêzê” ya Dewletên Yekbûyî ye, dê were hilweşandin, gava ku Dewletên Yekbûyî Padîşahê Bakur (papatî) li ser textê erdê danîne, wekî ku Roma ya pagan di sala 538 de kir. Heke hûn gotarên li ser vê malperê dixwînin, hûn dikarin kovara The Time of the End daxînin, û pêşkêşiyek firehtir a şeş ayetên dawî yên Daniel yanzdehan bixwînin; lê em niha tenê vê yekê destnîşan dikin ku nasandina “ya rojane” wekî xizmeta Mesîh di pîrozgehê de, sepandinek xelet a vê nîşanê ye. Em vê yekê ji bo vê yekê dikin ku nîşan bidin ku ev sepandina xelet bi derewek armancdar hat ser Adventîzma Laodîkeyayê.
We will continue to consider the prophetic lie in the next article.
Tukakolesya kutala pa bufi bwa busapuli mu cilembelo cikonkene.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Hatuna wakati wa kupoteza. Nyakati za taabu ziko mbele yetu. Ulimwengu unachochewa na roho ya vita. Hivi karibuni matukio ya taabu yaliyonenwa katika unabii yatatukia. Unabii ulio katika Danieli wa kumi na moja umekaribia sana kufikia utimilifu wake kamili. Sehemu kubwa ya historia iliyotukia katika kutimizwa kwa unabii huu itarudiwa.”
“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Ku murongo wa mirongo itatu havugwa ububasha ‘buzababara, busubire inyuma, kandi bugirire uburake isezerano ryera: uko ni ko azakora; ndetse azagaruka, agirane umubano n’abaretse isezerano ryera. Kandi ingabo zizahagarara ku ruhande rwe, kandi zizahumanya ubuturo bukomeye bwera, kandi zizakuraho igitambo gihoraho, kandi zizashyiraho ikizira giteza umusaka. Kandi abakora ibyaha ku isezerano azabayononesha abahendesha amagambo aryohereye: ariko abantu bazi Imana yabo bazakomera, bakore ibikorwa bikomeye. Kandi abafite ubwenge muri abo bantu bazigisha benshi: nyamara bazagwa bicishijwe inkota, n’umuriro, n’ubunyago, no gusahurwa, iminsi myinshi. Noneho ubwo bazaba bagwa, bazatabarwa n’ubufasha buke: ariko benshi bazifatanya na bo babigiranye uburyarya. Kandi bamwe muri abo b’abanyabwenge bazagwa, kugira ngo bageragezwe, kandi bezezwe, kandi bezwe, kugeza igihe cy’imperuka: kuko bikiri iby’igihe cyagenwe. Kandi umwami azakora ibyo yishakiye; kandi azishyira hejuru, kandi yikuze hejuru ya buri mana yose, kandi azavuga ibitangaza birwanya Imana y’imana zose, kandi azagubwa neza kugeza uburakari buzuye: kuko ibyagennwe bizasohozwa.’ Daniyeli 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Mu byanditswe muri aya magambo, hazabaho ibintu bisa na byo. Turabona ibimenyetso byerekana ko Satani ari kugenda yigarurira vuba ubwenge bw’abantu badafite gutinya Imana imbere yabo. Bose nibasome kandi basobanukirwe n’ubuhanuzi bwo muri iki gitabo, kuko ubu twinjiye mu gihe cy’amakuba cyavuzweho:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Û wê demê de Mîkaelê, ew mîrê mezin yê ku ji bo zarokên gelê te radiweste, dê rabite; û wê demê dê demeke tengasiyê hebe, ya ku ji dema ku netewek heye heta wê demê tu carî wekî wê nebûye; û di wê demê de gelê te dê xilas bibe, her yekê ku navê wî di pirtûkê de hatibe dîtin nivîsandin. Û gelek ji wan ên ku di toza axê de razane, dê şiyar bibin; hin ji bo jiyana abedî, û hin ji bo şerm û heqaretê abedî. Û yên aqilmend in dê wek ronahiya asîmanê bibiriqin; û yên ku gelek kesan ber bi rastiyê ve digerînin, wek stêrkan, heta hetayê û hetayê. Lê tu, ey Danîel, van peyvan bigire û pirtûkê mohr bike, heta dema dawiyê; gelek dê li vir û wir bezin, û zanîn dê zêde bibe.’ Daniel 12:1–4.” Manuscript Releases, hejmara 13, 394.