In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Mu mwikadilo wa baMillerite, ukwongela kwa bulongo bwakwikala kwafungululwa, kabili kwalinga ukwesha capamo, nomba te ku bamo fye, baProtestanti abetwa ukuti ni bo mu United States. Saridisi, ulukuta ulwafumine mu mfifi sha bukankala bwa bapapa, lwaletungululwa ku kumfwa bwino ukwaisapo ukwa mbila nsuma iyo yali no kusokololwa ilyo ahema ilya mu mulu lyafungulwa mu mulu. Mu mwikadilo wa malaika wa citatu, ukwongela kwa bulongo bwakwikala kwafungululwa pa September 11, 2001, kabili kwalinga ukwesha ubuAdventisti bwa Laodikea mwisonse isonde. Pa mulandu uyu, icine ico cileimishiwa mu mavesi mutanda ya kulekelesha aya mu Danieli eleveni, ayo e cifulo ca ukwongela kwa bulongo bwakwikala, calikaniwe na buAdventisti bwa Laodikea.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
“Abubaki bake bayindikirwa b’ukuri ku musingi nyakuri (1 Abakorinto 3:10, 11) bari mu rujijo kandi baraburabuzwa, kuko imyanda y’inyigisho z’ibinyoma yabuzaga uwo murimo gukomeza. Nk’abubakaga urukuta rwa Yerusalemu mu minsi ya Nehemiya, bamwe bari bageze aho bavuga bati: ‘Imbaraga z’abikorezi zashize, kandi imyanda ni myinshi; ni cyo gituma tudashobora kubaka.’ Nehemiya 4:10. Bananiwe n’urugamba rudahwema rwo guhangana n’itotezwa, uburiganya, gukiranirwa, n’izindi nzitizi zose Satani yashoboraga gucura kugira ngo abangamire kujya mbere kwabo, bamwe mu bari barabaye abubatsi b’indahemuka bacika intege; maze kugira ngo babone amahoro n’umutekano by’imitungo yabo n’ubugingo bwabo, batera umugongo umusingi nyakuri. Abandi bo, batigeze bacibwa intege no kurwanywa n’abanzi babo, batangaje bashize amanga bati: ‘Ntimubatinye; mwibuke Uwiteka, ukomeye kandi uteye ubwoba’ (umurongo wa 14); maze bakomeza umurimo, umuntu wese afite inkota ye ikenyeye ku rubavu rwe. Abefeso 6:17.”
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Mu myaka yose, wa mwuka umwe wo kwanga no kurwanya ukuri ni wo wahumekeye abanzi b’Imana, kandi kwitonda no kuba indahemuka nk’uko byahoze ni ko byasabwe abagaragu bayo. Amagambo ya Kristo yabwiye abigishwa ba mbere areba n’abamukurikira kugeza ku mperuka y’igihe ati: ‘Icyo mbabwiye, ndakibwira bose nti: Mube maso.’ Mariko 13:37.” Intambara Ikomeye, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Danieri tujili twa mwoyo wa uvaho gatandatu twa mpera twatangiye kugaragazwa mu rwego rw’imirimo y’ubumisiyonari yishyigikira yo mu Badivantisiti b’i Lawodikiya, hanyuma uko igihe cyagiye gihita, ihangana n’abanyatewolojiya bazwi cyane (abize) bo muri uwo Mwadivantisiti w’i Lawodikiya. Intwaro zakoreshejwe mu kugerageza gutesha agaciro ubwo butumwa, buri gihe zabyaye umucyo urushijeho kuba mwinshi n’ubusobanuro burushijeho kujya ahagaragara bw’iyo mirongo yari iri gusuzumwa no guterwaho. Ayo mahamvu amaherezo yatumye haboneka ubwumvane bw’ubuhanuzi butari bwarigeze kumenyekana mbere, ariko nyuma bugashyirwaho nk’ubwashyizweho neza kandi busangwa ari umwe mu mugabane w’umucyo ugenda urushaho kwiyongera w’umumarayika wa gatatu.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Abamilerite bamenye gusa ubwami bune bwo mu buhanuzi bwa Bibiliya, ariko bidatinze nyuma ya 1844, byaje gusobanuka ko Leta Zunze Ubumwe z’Amerika ari yo nyamaswa yo mu butaka ivugwa mu Byahishuwe 13, kandi uko gusobanukirwa kwatumye byeruka neza ko ubupapa butari igice gusa cy’ubwami bw’Abaroma, ahubwo ko mu by’ukuri ari bwo bwami bwa gatanu bwo mu buhanuzi bwa Bibiliya.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Kirhe cha ka ndukubumyo kya nshol onene wa mubuji, kya nyama wa pa ntanda udi bu ngweji, ne kya nyama udi ne mponda ya mwana wa mukooko, bukalenge bwa pa buloba budi ne lukonko lwa pa bujimya bwa ku nyima bwa kunyatshila Mikenji ya Nzambi ne kunyokesha bantu Bende, byakamweshibwa Yone. Mvita eyi ilama kuya too ne ku mpela kwa bikondo. Bantu ba Nzambi, badi bafwananganyibwa ne mukaji wa cijila ne bana bende, bakamweshibwa bu badi bakebe menemene. Mu matsuku a ndekeelu kwakashala buye ntshidi. Bidi biba, Yone udi ubavuga bu ‘aba badi balama mikenji ya Nzambi, ne badi ne bujadiki bwa Yesu Kristo.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Bupagani, na kisha kupitia Upapa, Shetani alitumia uwezo wake kwa karne nyingi katika jitihada ya kuwafuta katika uso wa dunia mashahidi waaminifu wa Mungu. Wapagani na waumini wa Upapa waliongozwa na roho ileile ya joka. Walitofautiana tu kwa kuwa Upapa, ukijifanya kuwa unamtumikia Mungu, ulikuwa adui hatari zaidi na mwenye ukatili zaidi. Kwa njia ya Urumi wa Kipapa, Shetani aliufanya ulimwengu kuwa mateka. Kanisa la Mungu linalodaiwa lilivutwa na kuingizwa katika safu za upotovu huu, na kwa zaidi ya miaka elfu moja watu wa Mungu waliteswa chini ya ghadhabu ya joka. Na wakati Upapa, ukiwa umenyang’anywa nguvu zake, ulipolazimishwa kuacha mateso, Yohana aliona mamlaka mpya ikipanda ili kuirudia sauti ya joka, na kuendeleza kazi iyo hiyo ya kikatili na ya kukufuru. Mamlaka hii, ya mwisho itakayopigana vita dhidi ya kanisa na sheria ya Mungu, iliwakilishwa kwa mfano wa mnyama mwenye pembe mfano wa mwana-kondoo.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Lê belê xêzkirina tund a qelama pêxemberî di vê dîmenê aştiyane de guhertinek eşkere dike. Ajalê bi qirnên mîna berxê dengê ejdehayê diaxivê, û ‘hemû hêza ajalê yekem li ber wî dike.’ Pêxemberî ragihand ku ewê ji wan ku li ser zemînê dijîn re bêje ku wan wêneyek ji bo ajalê çêbikin, û ku “ew hemûyan, biçûk û mezin, dewlemend û hejar, azad û kole, dike ku nîşanekê li destê xwe yê rast an li eniyê xwe bistînin; û ku kes nikaribe bikire an bifroşe, ji bilî yê ku nîşan, an navê ajalê, an jî hejmara navê wî hebe.” Bi vî awayî Protestantîzm di şopên Papatiyê de dimeşe.” Signs of the Times, 1ê Mijdara 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Daniele elevene vesi yamutandatu eya mwisho ebiryo byashuruliirwe, kyamanyikanwa ngu urukurikirane rwose rugaragazwa muri ayo vesi yamutandatu rwavugaga ku mibanire n’imikoranire y’ububasha butatu Mushiki wa Kazi White yari amaze kumenya no kwita “ubupagani,” “Ubupapa,” na “Ubuporotesitanti.” Umwanzi yavuze ko “igihugu cy’ubwiza” cyo muri vesi ya mirongo ine n’imwe cari ikimenyetso c’Ubuporotesitanti canke c’ishengero ry’Abadivantisiti b’Umusi w’Indwi, ariko “igihugu cy’ubwiza” ni Leta Zunze Ubumwe za Amerika, kandi muri vesi ya mirongo ine n’imwe umwami wo mu buraruko (Ubupapa) anesha Leta Zunze Ubumwe za Amerika ku gihe c’itegeko ryo ku wa Mungu rigiye kuza vuba. Ikosa rya Satani rimenyekanisha “igihugu cy’ubwiza” nk’aho ari ikindi kintu ico ari co cose kitari Leta Zunze Ubumwe za Amerika ryateguwe kugira ngo ribuze abagabo n’abagore kumenya ko ikintu gikurikira mu buhanuzi inyuma yo gusenyuka kw’Ubumwe bw’Abasoviyeti mu 1989, mu gihe gishushanywa n’avesi yamutandatu ya nyuma ya Danieli elevene, ari itegeko ryo ku wa Mungu rigiye kuza vuba.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Emakristiano ga Sabado y’Omusanvu, kino kitegeeza nti olunyiriri olw’amakumi ana mu lumu lulaga okuggwaawo kw’ekiseera eky’okugezesebwamu eky’Ekkanisa ya Katonda, era ekintu ekisembayo Obwadiventi bwa Lawodikiya kye bwetaaga okuwulira, kwe kuba nti ekiseera kyabwe eky’okugezesebwamu kinaatera okuggwaako! Mukama yakulembera ensonga okutuuka awali kye kyategeerebwa nti Roma ey’obupagaani bwe yafuuka efuga ensi yonna mu Lutalo lw’e Actium mu mwaka gwa 31 BC, kyali kiteekwa okusooka okuwangula amaanyi ag’ebyobufuzi asatu ag’omu bitundu by’ensi nga bwe gakiikirirwa mu ssuula ey’omunaana eya Danyeri.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Na kutoka katika moja wapo ya hizo ikatokea pembe ndogo, nayo ikakua mno sana kuelekea upande wa kusini, na kuelekea mashariki, na kuelekea nchi ile nzuri. Danieli 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
س ههبوو ڕاستییەکی جێگیر کە «باشوور»، «ڕۆژهەڵات» و «خاکی دڵخواز» نوێنەرایەتیی ئەو سێ ناوچەیە جوگرافییانەیان دەکرد کە ڕۆمای بتپەرست دەستی بەسەردا گرتن، کاتێک بەرەو تەختی زەوی سەردەکەوت وەک شانشینی چوارەمی پێشبینیی مەقدەس. پەیوەست بەو ڕاستییەشەوە ئەوە بوو کە ڕۆمای پاپاییش پێویست بوو سەرکەوتن بەسەر سێ هێزی جوگرافیی دیکەدا بهێنێت، کاتێک بەرەو تەختی زەوی سەردەکەوت وەک شانشینی پێنجەمی پێشبینیی مەقدەس، وەک لە بەشی حەوتەمی دانیال نیشان دراوە.
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.
Nakirakii nja ezo, kandi, reeba, hagati yazo haturukamwo iyindi nja ntoyi, kandi imbere yayo izindi nja zitatu zo muri za mbere zaranduwe n’imizi yazo: kandi, reeba, muri iyo nja harimwo amaso ameze nk’amaso y’umuntu, n’akanwa kavuga ibintu bikomeye. Daniyeli 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Mu kulekangana okwawilile pe “lifasi lya butumbi” ilyavandikwe mu vesi ya makumi yane na imo, Umwene alengulukile ukuti kwali ukubonekela kutatu ukwa Roma mu buprofeti. Roma ya kipagani, iyalandilwe na Roma ya paapa, kabili panali na Roma ya mu nshiku sha kulekelesha, iyo twaleita ukuti “Roma ya lelo.” Pamusango wa fishinka fibili ifyakosa kandi ifyashininkishiwa ifya buprofeti, icakubalilapo ukuba ukuti Lesa talecinja nangu panono, ne cimbi ukuti icine cishinikwa pa bucamushi bwa bakamboni babili, twafikile ku cishinka ukwabula kutetekela ukuti ifyakucingamisha fitatu ku mfumu ya ku kabanga ka kusikila mu vesi mutanda sha kulekelesha isha chapitala ya ikumi na imo iya Daniele fyalingile ukuleshaula amaka yatatu aya lifasi aya lelo.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
عیسای مەسیح هەمانە دوێنێ و ئەمڕۆ و هەتاهەتایە. عیبرانییەکان 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Na ẹdekwara ya n’iwu unu, na àmà nke mmadụ abụọ bụ eziokwu. Jọn 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Kuku kumanya kwatwemeze ekyo kye twali tumaze dda okukoba, kubanga twali tumaze okuwandiika “ensi ey’ekitiibwa” ng’amaanyi ag’omu kitundu ky’ensi (Amerika), era ne twagaana ekiteeso eky’obusirusiru nti yandibadde eraga ekkanisa, kubanga ekkanisa maanyi ga mwoyo. Twatwala ekifo kino nga kyesigamye ku kukkiriza okwo okwabulijjo okunywezeddwa, nti mu Kigambo kya Katonda tewaliwo butanwa. Kitegeerekeka bulungi olw’abajulirwa bangi nti ekkanisa ya Katonda mu nnaku ez’oluvannyuma lusozi.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Na itakuwa katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, nao utainuliwa juu ya vilima; na mataifa yote yatamiminika kuujia. Na kabila nyingi watakwenda na kusema, Njoni, twendeni tupande mlimani kwa Bwana, nyumbani kwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutakwenda katika mapito yake; kwa maana katika Sayuni itatoka sheria, na neno la Bwana katika Yerusalemu. Isaya 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Abo abaapendekeseje ukuthi “ensi ekhazimulayo” iyibandla, futhi ngokuvamile baphikelela ngokuthi iyibandla lamaSeventh-day Adventist, benza njalo ngoba uDaniyeli uchaza leyo nsimu ngokuthi “ikhazimulayo,” futhi ukucabanga kwabo okungajulile kwaphetha ngokuthi, njengoba “intaba engcwele ekhazimulayo” evesini lamashumi amane nanhlanu ngokuqinisekileyo iyibandla likaNkulunkulu lezinsuku zokugcina, ngakho-ke “izwe elikhazimulayo” nalo kufanele libe yibandla. Phela, kokubili kuqukethe isiphawulo esithi “ikhazimulayo.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Mu Mulungu makosa mulije mu Lizgu lake, ndipo apo Danieli wakugwiliskira ntchito lizgu lakuti “charu,” mwakukolerana na lizgu lakuti “chakutowa,” ndipo mavesi ghanayi pamanyuma wakugwiliskiraso ntchito lizgu lakuti “phiri lakupatulika,” mwakukolerana na lizgu lakuti “chakutowa,” Danieli wakalongora mphambano yakulinga pakati pa charu na phiri. Charu cheneco chakutowa ni Yuda, ndipo ni mu msumba wa Yerusalemu umo tempile la Mulungu likazengekera. Yerusalemu, panji tempile, lingapulikikwa nga ni mpingo wa Mulungu, kweni chigaŵa icho Yerusalemu walimo ni charu cha Yuda. Unenesko unandi ukakhazikiskika apo kumanya kukakura mu ungweru wakuluta panthazi wa mungelo wachitatu, kweni ise pano tikungoŵika waka maziko gha uchimi agho ghakumanyiska mawonekero ghatatu gha Roma.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Wexta kuferê Romaya pûtperest û Romaya papayî du şahid peyda kirin ku taybetmendiyên pêxemberî yên Romaya nûjen saz dikirin, me rêzikek ji tefsîrê nas kir ku min navê wê “sepandina sêcarî ya pêxemberiyê” danî. Kesên din jî hebûn ku fikirên wekhev derbarê dûbarebûna sêcarî ya hin pêxemberiyan bi kar anîbûn, lê pênaseya ku me nas kir, heman pênase ye ku em hîn jî bi kar tînin. Girîng e ku were têgihiştin ku qaîdeya pêxemberî ya sepandina sêcarî ya pêxemberiyê, ya ku Future for America ew qas gelek bi kar tîne, di dema argumana şeş ayetên dawî yên Daniel 11 de hate dîtin; lê ya bi heman qasî girîng ev e ku ew arguman bû sedema yekemîn naskirina ku sepandina sêcarî ya pêxemberiyê derbarê Roma de bû. Di dîroka Milleriyan de yek ji argumanan ev bû ku gelo Antiochus Epiphanes “talanberên” gelê Daniel bû, an jî, wek ku Millerî têdigihiştin, Roma “talanberên” bû. Sedema ku ev girîng e ev e ku Roma, wek “talanberên” gelê Daniel, ew in ku di Daniel 11:14 de “dîtinê bi cih dikin.”
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ne mu biseera ebyo bangi baligolokoka okulwana ne kabaka ow’obukiika obwa ddyo; era n’abanyazi b’abantu bo balyegulumiza okunyweza okwolesebwa; naye baligwa. Danyeri 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Munabat nax ti kaam taawen di tiga maipakat iti padto ket nailasin babaen iti kinapudno a adda dagiti tallo a pannakaipaduyakyak ti Roma iti padto ti Biblia. Impatakder ti Roma ti sirmata ti agdur-as a lawag ti maikatlo nga anghel, kas iti inaramidna iti pakasaritaan ti Millerita. Iti pakasaritaan ti Millerita, ti pannakaawat a ti kinapaganismo ken kinapapado ket dagiti pannakabalin a nangiturtor iti santuario ken buyot, isu ti nagbalin a kuadro ti kinapudno a nakaibatayan ni Miller iti “amin” a naimpadtoan a pannakaawatna. Dagiti maudi nga innem a bersikulo ti Daniel onse ket nangipatakder iti maysa a kuadro ti kinapudno a nakaibatayan ti Future for America iti amin a maipakatna a naimpadtoan. Dayta a kuadro ket dagiti tallo a makadadael a pannakabalin ti dragon, ti animal, ken ti ulbod a mammadto a mangidalan iti lubong nga agpaay iti Armageddon.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Omuutendo awo gwesigamye ku kutegeera nti Rooma ey’obupagaani, erondeddwaako Rooma ey’obupaapa, biwa obujulirwa bubiri obunyweza Rooma ey’omulembe guno, era nti Rooma ey’omulembe guno bwe bumu obw’emirundi esatu obwa ogusota ow’eby’omwoyo (United Nations), ensolo ey’Obukatoliki (obupaapa), ne nnabbi ow’obulimba ow’Obupolotesitante obwakyamuka (United States). Omuutendo awo gwe twogerako ng’okukozesebwa okw’emirundi esatu okw’obunnabbi. Mu bitundu ebiddako tugenda kwogera ku nkozesa ez’enjawulo ez’emirundi esatu ez’obunnabbi ezitegeereddwa, era ezikola omutindo gw’omusana ogweyongera ogwa bamalayika abasatu.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Tukaloloka kutalika kwa butatu bwa bimonikilo bitatu bya Loma, byebyo bimanyika ndondomeko ya kisopolotiki ne ya kidini ya Loma ya lelo, iyo Sister White aiti churchcraft na statecraft. Ndondomeko iyo imanyikwa pa kuletelela hamwe birangwe bya bupolofita bya Loma ya bapagani ne birangwe bya bupolofita bya Loma ya buPapa, ku mulandu wa kumanyika no kushimika birangwe ibyo muri Loma ya lelo.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Tutatalisa kutala kukolesa kwa katatu kwa misokolokele yatatu ya Babuloni nge mutu ziamenena kuli Nimurodi, Nebukadineza ne Beleshaza, yize zimenya bulikani bwa kulivwija kwa muntu wa bubi uikala mu tempelo ya Leza ne kuambanga ete yeye ni Leza, uyo Esaya amanyishile nge “Muasuri wa matu.” Bulikani bwa upapa, ubwo buli mutwe wa busololi bwa Biblia, bumanyikilwa kuletanga pamo bimanyisho bya busololi bya Babeli ne bimanyisho bya busololi bya Babuloni ku mulandu wa kumenya ne kusimikila bimanyisho bya Babuloni wa masiku ano.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Tukelolesa botángi bosáli misato ya bimoniseli misato ya Eliya ndenge emonisami kati na Eliya mpe Yoane Mobatisi, oyo emonisaka “mongongo ya moto oyo azali koganga na esobe” na mikolo ya nsuka. Mongongo oyo ezali koganga na esobe na mikolo ya nsuka ezali komonisa mokengeli moko ya sikisiki, oyo ezali mobembo moko; mpe ezali komonisa litatoli mibale kati na mobembo moko oyo ezali na ebandeli mpe nsuka oyo ekokani. Toyebisami ete anzelu ya misato akoki kozala te soki anzelu ya liboso mpe ya mibale bazali te; yango wana, na molongo moko, ekoki kosalema te kokabola mobembo ya anzelu ya liboso na mobembo ya anzelu ya misato, mpe mibembo nyonso mibale emonisami na mokengeli oyo atyepamaki na Eliya mpe Yoane Mobatisi.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Kalamu na sauti zetu zapaswa kuipaza sauti tangazo hilo, zikionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwepo wa tatu pasipo wa kwanza na wa pili. Ujumbe hii yatupasa kuipa ulimwengu katika machapisho na katika hotuba, tukionyesha katika mlolongo wa historia ya unabii mambo yaliyokuwako na mambo yatakayokuwako.” Selected Messages, book 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Tukulolesya matumikile atatu aa bimwenekelo bitatu bya mutumwa uulongelela nzila yakwe Mutumwa wa Cipangano kuti ayise mangu ku tempele yakwe, mbuli mbo cyelelezedwe muli Yohane Mubatizi a William Miller. Mulindizi waakumamanino nsamu wa buprofita, uutegwa pakuleeta antoomwe aa buprofita aa Yohane Mubatizi a William Miller antoomwe, kuti acibikile kumanyika kuzuzikizyigwa kwaakumamanino kwa cipati ca butatu ca Malaki.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana, mnayemtafuta, atakuja ghafula katika hekalu lake, naam, mjumbe wa agano, mnayefurahia katika yeye; tazama, atakuja, asema Bwana wa majeshi. Malaki 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Tukalola ku kuhangulwila kwa milonga itatu ukwa kumonekela kutatu ukwa Uislamu, nga fyo kwalangishiwa na mibele ya buprofeti iya Uislamu iya mawo ya kutendeka na ya cibili mu Kusokolola ibipandwa umunani na pabula, iyo ilondolola mibele ya buprofeti iya Uislamu iya Woe ya butatu iyalondololwa mu Kusokolola ibipandwa ikumi na ikumi na cimo.
We will continue these things in the next article.
Tukakendeleza mambo haya katika makala inayofuata.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Mutu nanshakukwambwilanga bongo bwaenu ne, mutu nanshakukukonkelanga kulanguluka kwenu ne, kufwayafwaya kwenu ne, nokupepa kwenu ne. Eci eco cishinka ico tufwile ukusunga mu mitima yesu ilelo. Abengi muli imwe namwishiba bwino ukuti icuma icapalwa ica Bufumu bwa kwa Lesa na bwa kwa Yesu Kristu cili muli Baibolo iyo mwikatila mu minwe yenu. Namwishiba ukuti tapali icuma ica pano nse ico umuntu engafikako ukwabula ukubombesha amaka no kuikatako umutima ukwingi. Kanshi cinshi ico mwingetekela ukuti mwingaishiba bwino ifyuma fya Cebo ca kwa Lesa ukwabula ukusunga umutima pa kufwayafwaya mu Malembo nangu ukuafwilishe bwino?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“İncîlê xwendinê xwe rast û durust e; lê erkê we li wir bi dawî nabe; çimkî divê hûn bi xwe di rûpelên wê de lêgerîn bikin. Zanîna Xwedê bêyî hewildana hişmendî, bêyî duayê ji bo hikmetê, nayê bi dest xistin, da ku hûn ji genimê pak ê rastiyê kaxiza ku bi wê mirovan û Şeytan doktrînên rastiyê şaş nîşan dane, ji hev cuda bikin. Şeytan û komela wî ya ajanên mirovî hewl dane ku kaxiza şaşiyê bi genimê rastiyê re têkevin. Divê em bi dilovanî xezîneya veşartî bigerin, û ji ezmanan hikmetê bixwazin da ku çêkirinên mirovî ji fermanên ilahî cuda bikin. Ruhê Pîroz dê alîkariya lêgerê rastiyên mezin û bihayê, yên ku bi plana rizgariyê re têkildar in, bike. Dixwazim vê rastiyê li ser hemûyan bihêzim ku xwendineke bêserûber a Nivîsarên Pîroz têr nake. Divê em lê bigerin, û ev tê vê maneyê ku em hemû tiştê ku gotinê tê de cih digire bikin. Wek karkerê madenê ku bi hesret erdê vedikole da ku reşên zêrê bibîne, we jî divê Peyva Xwedê bikolin ji bo xezîneya veşartî ku Şeytan wisa dirêj dem hewl da ku ji mirov veşêre. Xudan dibêje, ‘Heke kesek bixwaze ku daxwaza Wî bike, ew ê ji hînkirinê bizane.’ Yûhenna 7:17.” Fundamentals of Christian Education, 307.