The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Chakato cha kujaribiwa kinachoanza malaika ashukapo kinawakilishwa kwa jaribu la kama kuichukua ile kitabu kutoka mkononi mwa malaika na kukila. Wale waliochagua kuila ile ujumbe basi walikusudiwa kwa kufadhaishwa ambapo lile kundi lililokataa kula liliachwa nyuma. Kile kitabu kidogo kilichopaswa kuliwa kiliwakilisha “kuongezeka kwa ujuzi” wa ujumbe uliokuwa umefunguliwa muhuri kwanza katika “wakati wa mwisho” ama mwaka 1798 au 1989, kisha baadaye kuwekwa rasmi kuwa ujumbe ambao ungekiwajibisha kizazi kilichokuwa hai wakati huo kwa nuru ya ule ujuzi ulioongezeka. Katika historia yo yote ile, mara tu unabii wa Uislamu ulipotimizwa, ndipo ujumbe wa kuliwa uliokuwa mkononi mwa malaika ulipopokelewa au kukataliwa. Ikiwa ujumbe unaowakilishwa na kile kitabu unakataliwa, wale wafanyao hivyo, huku bado wakitafuta kushikilia dai la kwamba bado ni wateule wa Mungu, hulazimishwa kutoa ujumbe bandia wa mvua ya mwisho.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Ku wa 11, 2001, maasi za zamani za vizazi vya Uadventista zilifanywa tena kuwa masuala ya kupimwa. Sura ya pili ya Habakuki hutambulisha mjadala unaotokea katika historia ya unabii iliyowakilishwa humo, ambayo ni mstari wa unabii ulio sambamba na mfano wa wanawali kumi. Mlinzi alipouliza atajibu nini katika historia ya mfano wa wanawali kumi, aliamriwa “kuandika maono, na kuyafanya yawe wazi juu ya mbao.” Walinzi wa historia ya Wamilleri walitoa chati ya 1843 mwaka wa 1842, na kutolewa kwake kukawa alama ya njia. Hayo ndiyo yaliyokuwa “maono” ya Habakuki 2, yaliyokuwa yamewekwa wazi juu ya mbao, ambayo yalipaswa kunena mwishoni.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

2001 mbanza ya Septemba 11 ikavira maduku, baabo bazuvire upakilo bwa Uislamu bwa “mashina gatatu” ga bupolofita bwa mubulemo bwa tatu, bakatungamirirwa kuvutuka ku “nzira za kala” za Yeremia, no kwendela muli zo. “Nzira za kala” ezo zakazibikishanga nti mashina gatatu ga Muupolofita 8:13 gakimiranga mulimo gwa bupolofita gwa Uislamu. Mangu na aho, Future for America yatandika kubyamuza na kubisasa bipande bibiri bya Habakkuk 2, ku ngingo nyene mu mateka agalondaganako ga baMillerite, aho bipande bibiri ebyo byateerweho ng’ekimanyiso ky’inzira, ekyali kyakimiriddwa no kukolebwa kwa kipande kya 1843, mu 1842.

“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

“Muwa mwezi wa May, 1842, Mkutano Mkuu uliitishwa katika Boston, [Massachusetts]. Wakati wa kufunguliwa kwa mkutano huu, Ndugu Charles Fitch na Apollos Hale, wa Haverhill, waliwasilisha unabii wa kielelezo wa Danieli na Yohana, ambao walikuwa wameuchora juu ya kitambaa, pamoja na hesabu za kinabii, wakionyesha utimilifu wake. Ndugu Fitch, alipokuwa akieleza kutoka katika chati yake mbele ya Mkutano, alisema ya kwamba, alipokuwa akichunguza unabii huu, alikuwa amefikiri kwamba kama angeweza kutoa kitu cha namna hii kama kilivyowasilishwa hapa, kingerahisisha somo hilo na kumfanya aweze kulieleza kwa urahisi zaidi mbele ya hadhira. Hapa palikuwa na nuru zaidi katika njia yetu. Ndugu hawa walikuwa wakifanya yale ambayo Bwana alikuwa amemwonyesha Habakuki katika njozi yake miaka 2,468 kabla, akisema, ‘Iandike njozi hiyo, ukaifanye iwe wazi juu ya mbao, ili aisomaye apate kukimbia. Kwa maana njozi hiyo bado ni kwa wakati uliowekwa.’ Habakuki 2:2.”

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Mauli ni mazuŋgumzu kidoko pa jambo hili, ilipigiwa kura kwa kauli moja kwamba zichapishwe kwa lithografia nakala mia tatu zinazofanana na hii; jambo hilo likatekelezwa upesi. Ziliitwa ‘chati za ’43.’ Huu ulikuwa Mkutano wa maana sana.” The Autobiography of Joseph Bates, 263.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

“Se, wakati walipokuwa wakisimama juu ya ‘imani ya asili,’ ulikuwa ushuhuda wa pamoja wa wahadhiri na magazeti ya Second Advent kwamba kuchapishwa kwa chati hiyo kulikuwa utimilifu wa Habakkuk 2:2, 3. Ikiwa chati hiyo ilikuwa jambo la unabii (na wale wanaoikana huiwacha imani ya asili), basi yafuatia kwamba KK 457 ulikuwa mwaka ambao kutoka kwake zile siku 2300 zilipaswa kuhesabiwa. Ilikuwa lazima kwamba 1843 uwe wakati wa kwanza uliochapishwa ili kwamba ‘maono’ ‘yachelewe,’ au kwamba kuwepo na wakati wa kukawia, ambao ndani yake kundi la mabikira lilipaswa kusinzia na kulala kuhusu somo kuu la wakati, muda mfupi tu kabla ya kuamshwa kwao na Kilio cha Usiku wa Manane.” James White, Second Advent Review and Sabbath Herald, Juzuu I, Namba 2.

“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

“نا ئەمە بمی تاریخ نیشان دەدات کە سەدان کەس هەبوون لە هەمان نەخشە کات‌ژمێرییەکانەوە فێرکارییان دەکرد کە ویلیام میلەر دەیکرد، هەموویان لە یەک جۆر بوون. ئەوسا یەکێتیی پەیامەکە لەسەر تەنها یەک بابەت بوو، هاتنی مەسیحی خاوەنمان عیسا لە کاتێکی دیاریکراودا، 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

1843 nɛ 1850 mɛsya mabanji a bupu-bulululwɛ mu nkutwidila mu ntangu wa dibwela dyà pa nyuma pa Sɛtɛmbɛ 11, 2001, byakadi muku wa kulongolola kwa Habakuki ibidi, bule buakadi dipatula dyà mɛsya wa 1843 mu 1842. Dijingulula dyà mɛsya adi dîngà ditupa dyà mulandu wa Habakuki nshapita wa ibidi, ne byakafwaninanga kufikila. Pa Sɛtɛmbɛ 11, 2001, budimu bwa 1863 bwakabwelulwibwapo cyakabidi kudi ba-Adventiste ba Laodikea abu bakanyina kwalukila ku “njila ya kale” wa Yeremia.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

“Omusayi ali seekiing kutwala obwongo bw’ab’oluganda na bannyinaffe okuva ku mulimu ogw’okuteekateeka abantu okuyimirira mu nnaku zino ez’oluvannyuma. Obulimba bwe obw’amagezi bukolebwa okusendasenda ebirowoozo okubiggya ku bulabe n’obuvunaanyizibwa bw’essaawa eno. Batwala ng’ekitono nnyo omuwendo gw’omusana Kristo gwe yava mu ggulu okuwa Yokaana ku lw’abantu Be. Bayigiriza nti ebigambo ebiri mu maaso gaffe ddala tebirina bukulu bumala okuweebwa okufaayo okw’enjawulo. Bafuula obutabaako kye bukola amazima agava mu ggulu, era banyaga abantu ba Katonda obumanyirivu bwabwe obw’edda, nga babawa mu kifo kyabwo ssaayansi ey’obulimba. ‘Bw’ati bw’ayogera Mukama nti: Muyimirire mu makubo, mulabe, mubuuze ku makubo ag’edda, wali ekkubo eddungi, mutambulirenga omwo.’ [Yeremiya 6:16.]”

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

“Shisoke mulandu ikwatyiila ukulembula ifyakutendekelapo ifya lwitabilo lwesu,—ifyakutendekelapo ifyabikilwe pa kutendeka kwa mulimo wesu, ku kwasambilila Ishiwi mu mupelo no ku busokololo. Pa fya kutendekelapo ifi twalecitapo ukwakula imyaka iingi ukucila amakumi yasano. Abantu kuti batontonkanya ukuti basangile inshila ipya, ukuti kuti babika umushingi uwakosa ukucila uyo uwabikwa; lelo ici bufi bukalamba. ‘Pantu takuli umuntu uwinga bika umushingi umbi kano uyo uwabikwa kale.’ [1 Corinthians 3:11.] Kale, abengi baeshepo ukwakula ulwitabilo lupya, ukutendeka ifyebo fipya; lelo ukwikala kwa kukula kwabo kwali imyaka inga? Mwamfulo yakwe kwaponene bwangu; pantu takwali pa Cilibwe.” Testimonies, volume 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yeremia anatambua kwamba kutembea katika “njia za kale” ni kupata “starehe”, na hiyo starehe ndiyo “mvua ya masika”, iliyoanza wakati mataifa yalipoghadhabika mnamo Septemba 11, 2001, majengo makubwa ya Jiji la New York yalipoanguka. Wale ambao ndipo walikula ujumbe wakawa walinzi wa Habakuki waliopaswa “kuandika maono, na kuyafanya yawe wazi”. Yeremia anawatambua walinzi hao hao hasa wakati wa “starehe”, ambayo ndiyo “mvua ya masika”.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

ئەگەر یەزدان دەفەرمووێت: لە ڕێگاکاندا بوەستن و بڕوانن، و لەسەر ڕێچکە کۆنەکان بپرسن، کە ڕێگای چاک کوێیە، و تێیدا بڕۆن؛ ئەوا ئارامی بۆ گیانەکانتان دەدۆزنەوە. بەڵام ئەوان گوتیان: ئێمە تێیدا ناڕۆین. هەروەها چاودێرمان لەسەرتان دانا و گوت: گوێ لە دەنگی کەرەنایەکە بگرن. بەڵام ئەوان گوتیان: ئێمە گوێ ناگرین. یەرەمیا 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Tarumbeta lerẹ vọsi ana vẹ va mɔrɛ iri tarumbeta irinla ti eze ọzọ nke abụọ n’akụkọ ihe mere eme ndị Millerite, ma n’ụbọchị ikpeazụ ọ bụ tarumbeta nke asaa ti eze ọzọ nke atọ. Ndị nche Habakkuk, bụ ndị nche Jeremiah, na-akpọsa ozi ịdọ aka ná ntị nke, n’ime nnupụisi nke 1888, a jụrụ ajụ. Tarumbeta nke isii ahụ a jụrụ na 1888 bụ ozi nye Laodicea.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Ujumbe tuliopewa kupitia A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole wake mtu yeyote anayekiri kuamini kweli lakini bado hawaangazii wengine miale aliyopewa na Mungu.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

1888년의 일곱째 나팔 기별은 1856년에 먼저 라오디게아에게 울려 퍼졌고, 그 후 라오디게아 기별은 “일곱 때”의 점점 더 밝아지는 빛의 문맥 속에 놓이게 되었다. 2001년 9월 11일, 늦은 비의 기별을 얻기 위한 목적으로 예레미야의 옛 길로 돌아가 그 가운데로 행하라는 부르심에는, 라오디게아에게 보내는 기별로 표상되는 일곱째 나팔의 경고 기별과, 기초의 상징인 “일곱 때”가 포함되어 있었다.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

Ubutumwa “bw’ikinyoma” bugaragazwa n’ubuhanuzi ko butera ya buyobe bukomeye buvugwa mu nyandiko za Pawulo, bwinjijwe mu gisekuru cya gatatu cy’Abadiventisiti b’i Lawodikiya mu wa 1931, hashize imyaka cumi n’itandatu umuhanuzi-kazi amaze gupfa. Icyo “kinyoma” cyageze muri icyo gisekuru cya gatatu, mu buryo bw’ubuhanuzi, giherereye mu gihe kigereranywa n’“abagore baririra Tamuzi,” bityo kikaba gifitanye isano n’ubutumwa bw’imvura y’itumba y’ibinyoma.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

El detalle de cómo se propagó la “mentira” debe ser entendido, así como el papel profético de la “mentira” en la profecía del tiempo del fin. Los hombres escarnecedores que gobiernan Jerusalén en el tiempo de la lluvia tardía, que es el tiempo del sellamiento de los ciento cuarenta y cuatro mil, crearon un falso mensaje de lluvia tardía en la tercera generación del adventismo, según queda representado por las “mujeres que lloraban a Tamuz” en Ezequiel, capítulo ocho. Su falso mensaje de lluvia tardía también es representado por Ezequiel como un falso fundamento, un falso muro de protección y un falso mensaje de paz y seguridad.

Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

Mwe mwamona ke chimwelekwa cha bufi, ne kwamba mwalanda ubashiri bwa udeshi, nanshyo mulanda muti, Yehova walanda; nangula ine nshilandapo? Kanuka ntyo eko walanda Mwami Yehova ati: Pantu mwalanda bwa busha, ne kumona bya udeshi, monai, ine ndi mukumwipikanya, walanda Mwami Yehova. Ne kuboko kwandi kukaba pa bapolofita abo bamona bwa busha, ne abo babashira udeshi: tabakabe mu lukuta lwa bantu bandi, nangula tabakasonekwe mu kalembelo ka nzu ya Isalela, nangula tabakengile mu ntanda ya Isalela; ne mwe mukeshiba ati ine ndi Mwami Yehova. Pantu, ee, pantu babungulwile bantu bandi, kabati, Mutende; ne kutakwali mutende; ne umo wakashita lubumba, ne monai, bambi balusabika na bulongo butashipama: Lambai kuli abo basabika na bulongo butashipama muti, Lukafwa: kukaba mfula yakwelela; ne mwe, amabwe makulu a mabwe yampembe, mukewa; ne mpunga ya cikankala ikalutambulula. Monai, lintu lubumba lwafwa, bushe tabakamulande kuli mwe muti, Ipi ukusabika uko mwalusabikileko? Kanuka ntyo eko walanda Mwami Yehova ati: Nkalu tambulula na mpunga ya cikankala mu bukali bwandi; ne kukaba mfula yakwelela mu kipyu kyandi, ne amabwe makulu a mabwe yampembe mu bukali bwandi, ukulupela. Ntyo nkapulapo lubumba lumo mwalusabika na bulongo butashipama, ne nkalupwishishe panshi, pakuti umusingi waluko ukumweke; ne lukafwa, ne mwe mukapelwa mukati kaluko: ne mwe mukeshiba ati ine ndi Yehova. Ntyo eko nkapwisha ubukali bwandi pa lubumba, ne pa abo balusabikile na bulongo butashipama, ne nkamulande kuli mwe muti, Lubumba talwapo kabili, nangula abo abalusabikilepo; ni ukuvila, bapolofita ba Isalela ababashira pa Yerusalemu, ne bamona ifimwenwa fya mutende pali yo, ne kutakwali mutende, walanda Mwami Yehova. Ezekieli 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Ubuhendanyi n’ibinyoma abagabo b’abakobanyi b’i Yerusalemu bihisha munsi yabyo muri Yesaya igice cya makumyabiri n’umunani n’icya makumyabiri n’icyenda, amaherezo bicirwaho urubanza kandi birimburwa n’“ikiboko gisesekara.”

Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

판단을 나는 다림줄로 삼고, 의를 추로 삼으리니, 우박이 거짓의 피난처를 쓸어 버릴 것이요, 물이 은신처에 넘쳐흐르리라. 또 너희가 사망과 맺은 언약은 폐기될 것이며, 스올과 맺은 너희의 협정은 서지 못하리니, 넘치는 재앙이 지나갈 때에 너희가 그것에게 짓밟히리라. 이사야 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Yesaya ka “tukso nga nag-awas” mao ang “ulan nga nag-awas” ni Ezekiel, nga ipapahamtang ibabaw niadtong “nanagna ug mga bakak,” pinaagi sa pagpresentar ug “walay pulos nga panan-awon” ug sa pag-angkon nga “nagaingon ang Ginoo niini,” “bisan pa” nga ang Ginoo “wala managsulti.” Ang “bakak” nga gitagoan sa karaang mga tawo gihulagway ingon nga usa ka butang nga ilang giangkon nga gisulti sa Ginoo, busa kini usa ka “bakak” mahitungod sa Pulong sa Dios. Mahimo nga ilang giila ang usa ka doktrina gikan sa Pulong sa Dios nga sayop, o sa sayop ilang giangkon nga ang Dios maoy nagmando sa ilang pagsabot (ang Dios nagsulti), maylabot sa usa ka doktrina sa Biblia.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

1931년에 들어온 그 “거짓말”은, 다니엘서에 나오는 “매일 드리는 것”에 관한 그릇된 견해를 화잇 자매가 지지하였다는 주장이었다. 곧, “매일 드리는 것”이 그리스도의 성소 봉사를 나타낸다는 그릇된 견해는 하나의 “거짓말” 위에 세워진 것이었는데, 그것은 1910년에 엘렌 화잇이 A. G. Daniells에게, 그와 Prescott이 주장한 바 곧 “매일 드리는 것”이 그리스도의 성소 봉사를 나타낸다는 견해가, 그녀의 직접적인 문서상의 말씀이 그와 반대됨에도 불구하고, 실제로 옳다고 알려 주었다고 주장한 것이었다.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

نێڕینی درۆینەی «ڕۆژانە»، کە لەو کاتەدا (1931) لە ناو ئادڤێنتیزمی لاودیکیادا دامەزرا، بووە بنەمای تەئۆلۆژییەکە کە بەکارهێنرا بۆ بنیادنانى پەیامێک کە حەزقیال وەسفی دەکات وەک «ئاشتی و ئاسوودەیی». ئەو جۆراوجۆر بەڵگانەی کە بەکاردەهێنرێن بۆ پشتیوانیکردنی ئەو بنەمای درۆینە، هەمان دراوە ساختەکان و گوەهەرە ساختەکانن کە میلەر لە خەونەکەیدا بینی. لە کۆتایی خەونەکەیدا گوەهەرە ڕەسەنەکانی خۆی بە تەواوی داپۆشراون بە ساختەکان و خاشاک، و خاشاک و گوەهەر و دراوە ساختەکان نوێنەری ئەو پەیامن کە لەسەر هەڵە بنەڕەتییەکەیان بنیاد نرا، کە «ڕۆژانە» خزمەتگوزاری پەرستگای مەسیح نوێنەرایەتی دەکات.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Mu kifungu ca Ezekieli, takataka na vito vya bandia vinawakilishwa kuwa “ukuta” uliojengwa kwa chokaa dhaifu sana, kiasi kwamba hauwezi kusimama chini ya msukumo wa “upepo wa dhoruba” wala wa “manyunyu ya kufurika.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Omuhanuzi omutajumile ow’e Buyudaaya eyahanangire Yerobowaamu, amaherezo akafa ari hagati y’“endogoyi” n’“empologoma”. Empologoma emanyisya Babulooni, kandi endogoyi emanyisya Obusiraamu. Enyegyesa ibiri Omwadiventi ow’e Laodikiya atasobola kubona, eziikirirwe mu kufa kw’omuhanuzi omutajumile, ni obubaka obukwata aha bapaapa (empologoma), n’obubaka bwa Obusiraamu obw’Akabi aka Satu (endogoyi).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

Ezekieli vo “stormy wind,” ya chingonggo cha Isaya vo “rough wind that is stayed” mu “the day of the east wind” mu kapu yu twenti na seven. Ezekieli vo “stormy wind” diyu wo “four winds” va Revelation kapu seven, va held until vatumwa va Nguluvi va sealed. Ezekieli vo “stormy wind” diyu ujumbi wake kuhuma ku “four winds” mu kapu thirty-seven, weuletela mifupa mikavu ya vafu ku uhai kuteva jeshi kubwa lenye nguvu. Ezekieli vo “stormy wind” weushusha “wall built with untempered mortar,” diyu ujumbe wa mvula ya mwisho wa ole ya tatu.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“mvua kubwa ya kufurika” ya Ezekieli ni ishara ya upapa, na kwa usahihi zaidi ni ishara ya kipindi cha mgogoro wa sheria ya Jumapili kinachoanza kwa sheria ya Jumapili inayokaribia kuja nchini Marekani. Nabii asiye mtii kutoka Yuda aliyekufa kati ya punda na simba aliwakilisha kifo cha Uadventista wa Laodikia kinachotukia kati ya Septemba 11, 2001, wakati wa kuwasili kwa punda (ole wa tatu), na sheria ya Jumapili inayokaribia kuja (simba). Kifo cha Uadventista wa Laodikia hutokea wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulikozidi kuanza wakati mataifa yalipokasirika, lakini yakazuiliwa tarehe 11 Septemba, 2001, na hukamilika katika sheria ya Jumapili inayokaribia kuja. Kifo chao, kama kinavyoonyeshwa na nabii asiye mtii, husababishwa kwa sababu walirudi kwenye mbinu ya Uprotestanti ulioasi, ingawa walikuwa wamearifiwa moja kwa moja wasirudi kamwe kwenye “kusanyiko la wenye dhihaka.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Awu kufwa kwavo kwenzeka mu byafaayo by’okuteekebwako akabonero ak’emitwalo kkumi mu enkumi kikumi mu bina mu bina. Amangu ddala abantu ba Katonda bwe bamala okuteekebwako akabonero, bamalayika abazikiriza batandika omulimu gwabwe. Okuva nga 11 Ssebutemba, 2001 okutuuka ku tteeka lya Ssabbiiti erijja amangu, omusango gw’abalamu gutuukirizibwa mu kkanisa ya Katonda, kubanga omusango gutandikira mu Yerusaalemi, era gutandikira ku bakadde, abasajja ab’edda abaalina okuba abakuumi b’abantu, naye nga baali balese obuvunaanyizibwa bwabwe okumala emirembe ena. Abo abafuna akabonero mu kiseera ekyo be bandera eriwanikibwa eri amawanga. Bateekebwako akabonero nga tteeka lya Ssabbiiti erijja amangu terinnabaawo, kubanga ekkubo lyokka abantu ba Katonda ab’endiga endala lye bayinza okulabiramu okulabula kwe kulaba abasajja n’abakazi mu buzibu bw’etteeka lya Ssabbiiti nga balina akabonero ka Katonda.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

Umulimo wa Mhepo Mutagatifu ni ukwereka isi ivy’icaha, ivy’ukugororoka n’ivy’urubanza. Isi ishobora gusa kugabishwa no kubona abemera ukuri beragijwe n’ukuri, bakora bakurikije ingingo zo hejuru kandi zera, berekana mu buryo bwo hejuru kandi busumba vyose umurongo utandukanya abubahiriza amategeko y’Imana n’abayakandagira munsi y’ibirenge vyabo. Kwezwa na Mhepo kurashira ahabona itandukaniro riri hagati y’abafise ikimenyetso c’Imana n’abubahiriza umusi w’akaruhuko w’ikinyoma. Igihe ikigeragezo kizoshika, bizogaragara neza ico ikimenyetso c’inyamaswa ari co. Ni ukwitondera ku musi wa mbere w’indwi. Abantu bamaze kwumva ukuri, hanyuma bagakomeza kubona uwo musi ko ari mweranda, bitwaza igikumu c’umuntu w’icaha, yiyumviriye guhindura ibihe n’amategeko.” Bible Training School, 1 Kigarama 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Kifo cha Uadventista wa Laodikia kinakamilishwa katika kipindi cha mvua ya vuli ya mwisho, iliyoanza kunyunyiza tarehe 11 Septemba 2001, na humwagwa bila kipimo katika sheria ya Jumapili iliyo karibu kuja, wakati Mungu ameanzisha na kisha kuinua kama bendera ya ishara watu ambao wametiwa muhuri kwa umilele.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Mu gihe icyo, abari mu Bwadiventisiti bw’i Lawodikiya barimo kwitegura kwakira ikimenyetso cy’inyamaswa, kandi bazagihabwa, bagereranywa n’abo bagabo makumyabiri na batanu bunamiraga izuba muri Ezekieli igice cya munani. Abo ni bo bemeye ubutumwa bw’ibinyoma bwa Ezekieli bw’“amahoro n’umutekano,” bugereranya igihimbano cy’ubutumwa nyakuri bw’imvura y’itumba, buri gutangazwa n’abarinzi nyakuri muri ayo mateka. Umusingi w’ubwo butumwa bw’ibinyoma bw’imvura y’itumba ni ukumenya ko “igitambo gihoraho” mu gitabo cya Daniyeli ari ikimenyetso cya Kristo, nyamara mu by’ukuri ari ikimenyetso cya Satani. Uko kwizera kw’ibinyoma kw’ishingiro ni yo nyigisho “abanyagasuzuguro bategeka abantu b’i Yerusalemu” bakoresha mu kubaka urukuta rwabo rutometse ibyondo bitavanze neza.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

“zuva nezuva” sechiratidzo chaKristu kwakaiswa munhoroondo kubudikidza ne“nhema,” muna 1931. Kubva ipapo zvichienda mberi rusvingo rusina kutsvairwa rwemari dzenhema nezvishongo rwakavakwa. “Rusvingo” irworwo rwakatemerwa kuputswa apo murume webhurasho reguruva anosvika kuti achenese pasi Rake zvizere. Kucheneswa ikoko kunoitwa munguva yechiporofita yenhoroondo iri pakati pe“mhepo ine dutu” (mbongoro yaSeptember 11, 2001), ne“mvura zhinji inopfachukira” (shumba yemutemo weSvondo uri kuuya nokukurumidza). Munhoroondo iyoyo muporofita asingateereri anourayiwa akavigwa muguva remuporofita wenhema weBheteri. Hanzvadzi White vanozivisa “rusvingo” rwechiporofita semurayiro waMwari.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

“Muprófeta apa ushili kulondolola antu aŵa, mu nshita ya kusuluka kwa bantu bonse kufuma ku cine no bulungami, balefwaya ukubwekesha amafundisho ayo yameka umufula wa Bufumu bwa kwa Lesa. Ibo ni ba kuponya icilongwe icapangilwe mu mafunde yakwe Lesa—ulubumba ulo Aikele ukubalungika aba Sankwa Bakwe ku kubacingilila, kabili ukumfwila amafunde yakwe ya bulungami, aya cine, na ya busaka, eko kwaba ubushiku bwabo bwa lyonse ubwa kubacingilila.”

“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

“Pêxember bi gotinên ku manaya wan bêguman e, karê taybet ê vê gelê mayî, yên ku dîwarê ava dikin, diyar dike. ‘Heke tu lingê xwe ji Şemiyê vegerînî, ji kirina kêfa xwe di roja pîroz a Min de; û Şemiyê wek kêfxweşiyekê, pîrozê Xudan, bi rûmet bibêjî; û ew bi rûmet bigirî, ne bi kirina rêyên xwe, ne bi dîtina kêfa xwe, ne bi axaftina gotinên xwe: hingê tu di Xudan de kêfxweş bibî; û Ez ê bihêlim tu li ser cihên bilind ên erdê siwar bibî, û Ez ê te bi mîrata Ya‘qûb bavê te bixwînim: çimkî devê Xudan ev gotiye.’ Îşaya 58:13, 14.” Pêxember û Padîşah, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Utangulizi wa kizazi cha nne cha Uadventista unawekwa alama kwa kuchapishwa kwa kitabu, kama ilivyokuwa mwanzo wa kizazi cha tatu. Kizazi cha tatu kilianza kwa kuchapishwa kwa The Doctrine of Christ cha W. W. Prescott, na kizazi hicho kilifikia mwisho wake kwa kuchapishwa kwa Questions on Doctrine. The Doctrine of Christ iliwasilisha injili ambayo kwa makusudi haikuwa na ujumbe wa kinabii wa Millerite. Questions on Doctrine iliwasilisha injili iliyokana kazi ya utakaso inayotimizwa na Kristo. The Doctrine of Christ iliondoa nuru ya maono ya (chazon) ya historia ya unabii, na Questions on Doctrine iliondoa nuru ya maono ya (Mareh) ya “kuonekana” kwake Kristo.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Igitabu bibiri biri hagati, ubutumwa bw’ikinyoma bw’imvura y’itumba y’inyuma, bugereranywa n’“abagore baririra Tammuzi,” ni bwo bwatejwe imbere. Muri ayo mateka ni ho “ikinyoma cyo mu 1931” cyashyizwe imbere. Icyo gisekuru cya gatatu (ikizira) na cyo kigereranywa no kumvikana n’ibibi by’itorero rya gatatu rya Perugamo. Ikimenyetso cy’iyo kumvikana n’ibibi mu itorero rya gatatu kigaragaza umurimo wo gushaka kwemerwa n’inzego z’isi zashyiragaho amategeko yerekeye tewolojiya n’amategeko yerekeye ubuvuzi. Ni mu gisekuru cya gatatu aho uguhindura ukuri kugirana ubwumvikane n’ikinyoma kwasohojwe, kandi byarimo kwinjiza no gutsindagiriza ikoreshwa rya Bibiliya zahinduwe zivanywe mu nyandiko zanditswe zangiritse.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Mu mwaka wa 1957, igitabo *Questions on Doctrine* cyabaye ikimenyetso cyo kugambanira ukuri nyakuri kw’ibanze kw’ubutumwa bwiza. Uko kuri ni uku: Yesu yapfuye kugira ngo adukize “mu” cyaha, ariko ntiyapfuye kugira ngo adukize “muri” cyaha. Inyigisho Gatolika n’iz’Abaporotesitanti bayobye zivuga ko umuntu adashobora kumvira Ijambo ry’Imana ni yo mpaka ya Satani y’iteka. Umuntu ashobora, kandi agomba, kumvira Ijambo ry’Imana, nubwo Satani avuga ati: “ntimuzapfa rwose.” Imyumvire y’Abaporotesitanti baguye mu buyobe ivuga ko abantu badashobora kunesha icyaha, bityo ko badashobora kumvira amategeko y’Imana kugeza ubwo Yesu abazahindura mu buryo bw’igitangaza akabagira nk’amarobo yumvira igihe cyo kuza kwe kwa kabiri, yashyizwe mu nyigisho z’igitabo *Questions on Doctrine*.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Na 1957, kizazi cha nne cha Uadventista wa Laodikia kilianza, na ukuta wake usiotiwa chokaa (sheria) ulikuwa umewekwa, hivyo ukitoa mantiki itakayowawezesha wale wazee ishirini na watano wa kale kuinamia jua katika hitimisho la wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Huo ukuta usiotiwa chokaa, ambao ni imani kwamba kuishika sheria ya Mungu haiwezekani, unaondolewa wakati “ukuta” wa utengano wa Kanisa na Serikali unapoondolewa, katika sheria ya Jumapili inayokuja upesi. Sheria ya Jumapili ndiyo manyunyu yanayofurika, au kama Isaya anavyoieleza, ni mijeledi inayofurika, na gharika hiyo huanza katika sheria ya Jumapili inayokuja upesi nchini Marekani.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Ngeyi ya jumaa ya Sabato nchini Marekani, adui (papa) huingia “kama gharika” (mjeledi unaofurika), na hapo ndipo “bendera” huinuliwa dhidi yake. Hapo ndipo “ukuta usiotiwa chokaa sawasawa” ambao Uadventista wa Laodikia uliujenga juu ya matumizi ya uongo ya “sadaka ya daima” unafagiliwa mbali.

According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

Binge ba go itshiametseng ka ditiro tsa bone, o tla ba duela ka mo go tshwanetseng; tšhakgalo mo babenganong ba gagwe, poelo mo babeng ba gagwe; le mo ditlhaketlhakeng o tla duela poelo. Mme ba tla boifa leina la Morena go tswa bophirima, le kgalalelo ya gagwe go tswa kwa botlhabatsatsi. E tla re fa mmaba a tla jaaka morwalela, Mowa wa Morena o tla mo emelela ka folaga kgatlhanong nae. Mme Morekolodi o tla tla kwa Sione, le kwa go bone ba ba sokologang mo tlolong mo go Jakobe, go bua Morena. Fa e le nna, kgolagano ya me le bone ke e, go bua Morena: Mowa wa me o o mo go wena, le mafoko a me a ke a tsentseng mo molomong wa gago, ga a kitla a tloga mo molomong wa gago, le fa e le mo molomong wa peo ya gago, le fa e le mo molomong wa peo ya peo ya gago, go bua Morena, go simolola gompieno le ka bosaengkae. Nanoga, phatsima; gonne lesedi la gago le tlile, mme kgalalelo ya Morena e go tlhabetse. Gonne bona, lefifi le tla khurumetsa lefatshe, le letobo le legolo merafe; mme Morena o tla go tlhabela, mme kgalalelo ya gagwe e tla bonwa mo go wena. Mme Baditšhaba ba tla tla mo leseding la gago, le dikgosi mo phatsimong ya go tlhaba ga gago. Isaia 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Amahanga y’abanyamahanga aza ku mucyo igihe ubwiza bw’Imana buba ku bwoko bwayo, kandi ibyo bibaho igihe umwanzi yinjiye nk’umwuzure. Igihe uwo mwanzi yinjiye, Imana imuzanaho ibendera ry’intambara (ikimenyetso). Ubwiza bw’Umwami buri kuri abo bantu abanyamahanga bitabira ni imico yayo, kandi imico yayo ntikora icyaha. Ni ubutumwa bw’amahoro n’umutekano bw’ibinyoma bwigisha ko abagabo n’abagore badashobora kunesha icyaha. Ubutumwa nk’ubwo ni ubutumwa bw’ibinyoma bw’imvura y’itumba, butangazwa mu gihe cy’ubutumwa nyakuri bw’imvura y’itumba, bwageze ku wa 11 Nzeri 2001. Uwo butumwa bw’ibinyoma ni ubutumwa bw’ibinyoma bwerekeye amategeko y’Imana, ari yo “nkike.” Iyo nyigisho y’ibinyoma ihagarariwe mu gitabo Questions on Doctrine, cyaranze ukuza kw’igisekuru cya kane kandi cya nyuma cy’U-Adventisime y’i Lawodikiya.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Ku wa 11 Nyozya 2001, u vumbuzi vana wa Laodikea mu Adventismi vaane va fika ku tesa kizazi kya mwisho kwa dhambi za baba zao. Siku iyo, Mulungu a liongoza watu Wake kurudia njia za kale za Yeremia, ili wapate kufahamu na kukubali ujumbe wa msingi uliowakilishwa kuwa ni vito vya Miller. Ikiwa wangefanya hivyo, wangepata mvua ya mwisho, ambayo Yeremia aliita “pumziko.” Wito wa kurudia njia za kale ulikuwa marudio ya jaribu lile lililozaa uasi wa mwaka 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Na Septemba 11, 2001, masiku gha Yesaya agho ni “zuŵa la kumafumiro gha dazi na mphepo yakofya,” “sumu ya munda wa mpheska” yikeneranga kwimbika na awo mu Chivumbuzi chipaturo 14, vesi 3, kweniso mu chipaturo 15, vesi 3, awo ŵakwimba sumu ya Mozesi na ya Mwanamberere. Sumu iyo ni uthenga wa Laodikea uwo ukukhozga kuti pa nyengo iyo ŵanthu ŵakusankhika ŵakwambilira ŵakasiyikanga, pakuti pa nyengo iyo Chiuta wakachitanga ntchito yakupa munda Wake wa mpheska ku ŵanalume na ŵanakazi awo ŵakababanga vipambi ivyo vikakhumbikanga mu munda wa mpheska uwo. Uthenga uwo wa munda wa mpheska ni uthenga ku Laodikea, uwo ukaŵa uthenga uwo ukaperekeka na Jones na Waggoner pa kuwukira kwa 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Na Septemba 11, 2001, mvula ya mwisho ilianza, na katika mjadala wa Habakuki sura ya pili inatambulisha kundi lililowasilisha ujumbe wa mbao mbili, kwa maana walikuwa wamerudi kwenye mapito ya kale ya Yeremia, nao walikuwa wakipokea “pumziko na kuburudishwa,” ambako Isaya anatambulisha kuwa huletwa juu ya wale ambao mbinu yao ni “mstari juu ya mstari.” Mjadala waliokuwa wakihusika nao ulikuwa katika upinzani dhidi ya ujumbe wa uongo wa mvua ya mwisho, uliowakilishwa na “wanawake wanaomlilia Tamuzi,” ambao uliwatia moyo watu wa Laodikia waliolala kwa ujumbe wa amani na salama.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

아마니 나 울린지의 기별은 남자와 여자가 죄를 짓지 않는 것이 불가능하다고 주장하므로, 하나님께서는 오직 그들을 그들의 죄들 “가운데서”만 의롭다 하실 수 있으며 또 그렇게 하실 것이라고 말한다. 그 조롱하는 사람들은 자기들의 아마니 나 울린지의 기별이 존스와 왜고너가 제시한 믿음으로 말미암는 칭의의 참된 기별이라고 주장하나, 하나님께서 의롭다 하시는 자를 또한 거룩하게 하신다는 진리를 빠뜨린다. 이는 하나님께서 사람들을 그들의 죄들 가운데서 구원하시기 위하여 죽으신 것이 아니라, 그들의 죄들로부터 구원하시기 위하여 죽으셨기 때문이다.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

11 Mukutagano 2001, kwaaka cimanyikisyo ca kutandika kwa cifulo ca kusindikilwa kwa bantu imyanda no makumi yane na bane, ico cimapela pa kupwisha nendela umo ukapokelela icisindikilo ca kwa Lesa, nga fintu cilelangililwa na balya abalelila no kubilikisha pa bya mpulu no bushe bwonse mu chalichi no mu calo, kabili nendela imbi iya balya abapilibwike imifuba yabo ukufuma ku tempile, uko umulimo wa kulekelesha wa malaika wa citatu ulefikilishiwa, kabili balekontamikila akasuba. Imbila ya baMillerite ilelangisha imbila ya butantiko bwa malaika wa citatu, kabili mu kucita ifi, impela yakwe ili pa mbila ya mfula ya kulekelesha, ne cintu cakwishiba ico ileta muli balya abasala ukulya.

We will continue this study in the next article.

Tuzotera iri suzuma mu ngingo ikurikira.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Kuikata kushusha maoni yaliyotangulia kukubaliwa, na kuikubali kweli hii, ndiko kulikokuwa msingi wa sehemu kubwa ya upinzani uliodhihirishwa huko Minneapolis dhidi ya ujumbe wa Bwana kupitia Ndugu Waggoner na Jones. Kwa kuuchochea upinzani huo, Shetani alifaulu kuwazuilia watu wetu, kwa kiasi kikubwa, wasiipokee nguvu ile ya pekee ya Roho Mtakatifu ambayo Mungu alitamani sana kuwajalia. Adui aliwazuia wasipate ule utendaji wenye uwezo ambao ungeweza kuwa wao katika kuifikisha kweli kwa ulimwengu, kama vile mitume walivyoitangaza baada ya siku ya Pentekoste. Nuru ile itakayoumulika ulimwengu wote kwa utukufu wake ilipingwa, na kwa tendo la ndugu zetu wenyewe imewekwa mbali na ulimwengu kwa kiwango kikubwa.” Selected Messages, kitabu cha 1, 235.