The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Uhlaka lomyalezo kaWilliam Miller lwesiprofetho lwaluyizikhali ezimbili ezichithayo zobuqaba, ezalandelwa ubupapa; kanti uhlaka lomyalezo wesiprofetho we-Future for America luyizikhali ezintathu ezichithayo zobuqaba, ezalandelwa ubupapa, ezalandelwa ubuProthestani obuhlubukile, kodwa konke kuhamba ngesikhathi sinye ekugcineni. Isihluthulelo esiyinhloko sesiprofetho ekuqondeni kwesiprofetho kukaMiller kwakungukuthi “insuku zonke” encwadini kaDaniyeli yayiyisifanekiselo sobuqaba, ngokuba kwasungula ukuxhumana kwalezi zikhali ezimbili ezichithayo, okwaba uhlaka lokuqonda kwakhe isiprofetho. Isihluthulelo esiyinhloko sesiprofetho ekuqondeni kwesiprofetho kwe-Future for America futhi singukuthi “insuku zonke” encwadini kaDaniyeli iyisifanekiselo sobuqaba, ngokuba ukugcwaliseka komlando kobuqaba kwasungula ukulandelana kwezehlakalo kuDaniyeli isahluko 11 amavesi 40 no-41, okwaba uhlaka lokuqonda kwesiprofetho kwe-Future for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Onger ni mapia teis a man suba, adhartak ng katutuhanan a binuklat idi 1989 iti pannakarbael ti Soviet Union ket sinuppiat babaen kadagiti adu ken nadumaduma a timek. Ti panangsuppiat a naiyeg a maibusor iti katutuhanan ket kanayon a nangpataud iti nalawlawag pay a pannakaawat iti katutuhanan. Kadagidiay immuna a pannakisinnupiat a maibusor iti katutuhanan a masarakan kadagiti kaudi a innem a bersikulo ti Daniel onse, adu a paglintegan ti padto a masarakan iti Biblia ti nabigbig a kas napateg a pammaneknek tapno suportaran ti pannakaadu ti pannakaammo a napasamak idi nabuklat ti libro ti Daniel idi 1989. Iti agdama, ut-utobentayo ti maysa kadagidiay a paglintegan, nga awagantayo iti “maikatlo a pannakaitunos ti padto.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Twatandikile kwa kutazama matumizi mawili ya namna ya mara tatu ambayo, katika kiwango kimoja, ni mstari uleule, lakini katika kiwango kingine ni tofauti. Maonyesho mawili ya kwanza ya Rumi (ya kipagani na ya kipapa), yanaanzisha onyesho la tatu la Rumi ya Kisasa. Maonyesho mawili ya kwanza ya Babeli (Babeli na Babeli), yalianzisha onyesho la tatu la Babeli ya Kisasa. Rumi ya Kisasa ndiye mnyama wa Ufunuo kumi na saba ambaye Babeli ya Kisasa humpanda na kumtawala. Wao ni tofauti kama alivyo mchunga-ng’ombe na farasi wake, lakini pia wanafanya uasherati wa kiroho wao kwa wao, hivyo katika kiwango hicho ni mmoja. Kuna matumizi mengine mawili ya unabii ya namna ya mara tatu ambayo yana uhusiano unaofanana.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Imyigaragazo ibiri bya mbere bya Eliya (Eliya na Yohana Umubatiza) bishyiraho Eliya wa gatatu wo mu minsi ya nyuma. Kandi hamwe n’ibyo, intumwa ebyiri za mbere zitegura inzira y’Umumisiyoneri w’Isezerano (Yohana Umubatiza na William Miller), zishyiraho intumwa itegura inzira y’Umumisiyoneri w’Isezerano mu minsi ya nyuma. Hari ingingo eshatu z’ingenzi zo kumenya muri iyi mirongo ibiri y’ikorwa ry’ubuhanuzi rikoreshwa inshuro eshatu.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
رەگەزێکی یەکەم ئەوەیە کە نوێنەرانی مێژووییی ڕاستەقینەی هەردوو هێڵی کاربەستە سێقاتەکانی پێشبینی، لە بنەڕەتدا هەمان کەسایەتییە مێژوویییانن؛ بەڵام ئامانجیان لە هەردوو وێناندندا بە ئاشکرایی جیاوازن. خاڵی دووەم ئەوەیە کە پێویستە جیاوازیی نێوان ئەو دوو کاربەستە سێقاتەیەی پێشبینی بناسرێت کە بە نزیکی پەیوەست بە یەکترن. ئەو جیاوازییە ئەوەیە کە ئەلیاس نوێنەرایەتیی کاریەکی دەرەکی دەکات لە ڕۆژانی دواییدا، و ئەو پەیامبەرەی ڕێگا ئامادە دەکات بۆ پەیامبەری پەیمان، نوێنەرایەتیی کاریەکی ناوەکی دەکات لە ڕۆژانی دواییدا.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Ingingo ya gatatu ikwiriye kwitonderwa ni uko Yesu, nk’Alufa na Omega, aranga Eliya wa gatatu, kandi n’intumwa ya gatatu itegura inzira, ko bifitanye isano na Eliya w’intumwa ya mbere n’uwa nyuma, kandi n’intumwa ya mbere n’iya nyuma itegura inzira y’Intumwa y’Isezerano. Intumwa ya Eliya y’umumarayika wa mbere n’intumwa ya Eliya y’umumarayika wa gatatu bihuriye mu isohozwa rya gatatu rya Eliya, kandi intumwa itegura inzira igereranywa nk’intumwa y’imigendere y’abamarayika bombi, uwa mbere n’uwa gatatu.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Mprofeti Eliya anatupatia mfano wa pambano la siku za mwisho kati ya watu wa Mungu na muungano wa sehemu tatu wa Rumi ya Kisasa katika pambano la Mlima Karmeli.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Umusozi Karumeli uherereye mu majyaruguru ya Isirayeli, hafi y’inkombe y’Inyanja ya Mediterane. Ureshya hafi ugendera mu cyerekezo cy’amajyaruguru y’uburengerazuba ujya mu majyepfo y’uburasirazuba, kandi ukaba ugize urukurikirane rw’imisozi rugaragara cyane rureshya n’ibirometero nka 39 (kilometero 63). Ikibaya cya Megido, kizwi kandi nk’Ikibaya cya Yezireeli, giherereye mu majyepfo y’uburasirazuba bw’Umusozi Karumeli. Umusozi Karumeli n’Ikibaya cya Megido biri hafi cyane y’undi n’undi mu bijyanye n’intera. Intera ibitandukanya mu murongo ugororotse (nk’iyo inyoni iguruka) ni hafi y’ibirometero 20 kugeza kuri 25 (kilometero 32 kugeza kuri 40). Mu burengerazuba bw’Umusozi Karumeli hari Inyanja ya Mediterane, kandi mu burasirazuba bw’Ikibaya cya Megido n’Ikibaya cya Yezireeli hari Inyanja ya Galilaya, izwi kandi nk’Ikiyaga cya Tiberiya cyangwa Ikiyaga cya Kinereti.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Mu Kuswekilwa, intambi ya Armagedoni iri kulanga ku Kisenga kya Megiddo, kabili Ubufwayo tabwafwaile ukuti abasambi ba buprofeti bisubile ukuti igitabo kya Kuswekilwa cali kulondolola imbila yakwe mu mafunde ya ku mubili; e ico, ilyo calondolwele Armagedoni (Megiddo) ngo Armagedoni, calitombele icebo “har,” ico cipilibula ulupili, pakuteya pabulendo ukuti intambi iyo yali cishimiko ca ku mupashi ca ntambi ya kulekelesha iyo drago, ciswango, na kasesema wa bufi batungulula isonde kuli yo.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Bi eşkerakirina Megiddo wek Armageddon, Yûhenna piştrast kir ku ew ne divê wek cîhekî erdnîgarî ya rastîn were fêmkirin, ji ber ku Megiddo deştek e û çiya tune ye. Li nêzîkê wê Çiyayê Karmel heye, li wir rûbirûbûna Îlyas bi Ahab û pêxemberên Jezebelê re qewimî; lewma hem Megiddo û hem jî Çiyayê Karmel herdu jî nimûneyên şerê dawî yê Armageddonê ne.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Niwakete ngali ijulwe mu kihimba-mpande kigatatu hamwe na Yerusalemu, Umusozi wa Karumeli, n’Ikibaya ca Megido, Yerusalemu yoba iri ku mfuruka y’ubumanuko bushira ubuseruko bw’ico kihimba-mpande, Umusozi wa Karumeli na wo ku burengero bushira uburaruko, n’Ikibaya ca Megido ku buseruko bushira uburaruko. Aho hantu hagereranya mu kimenyetso intambara ya Harumagedoni hakikijwe n’inyanja zibiri, kandi umwami wo mu buraruko (indaya ya Babuloni y’iki gihe) ashika kw’iherezo ryiwe hagati y’izo nyanja n’umusozi mweranda w’ubuninahazwa. Kandi muri ico gihe, ikiringo c’igeragezwa c’umuntu kirafungwa.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. 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. Daniel 11:44–12:1.
Lakini habari zitokazo mashariki na kaskazini zitamfadhaisha; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu na kuwaangamiza kabisa wengi. Naye atasimamisha hema za jumba lake kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Na wakati huo Mikaeli atasimama, yule mkuu aliye mkuu asimamaye kwa ajili ya wana wa watu wako; na kutakuwako wakati wa taabu, mfano wake haujapata kuwapo tangu lilipoanza kuwapo taifa hata wakati uo huo; na wakati huo watu wako wataokolewa, kila mmoja atakayeonekana ameandikwa katika kile kitabu. Danieli 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Elijah-ren aipamen hirukoitzak Jainkoaren herriaren eta iparraldeko erregearen arteko kanpoko aurrez aurreko gatazka adierazten du; errege hori da mundua Armageddonera daraman herensugearen, piztiaren eta profeta gezurtiaren batasun hirukoitzaren burua. Elijah-ren hiru etsaiak, batasun hirukoitz haren irudi zirenak, hauek izan ziren: Ahab, iparraldeko hamar tribuen erregea, Apokalipsia hamazazpiko hamar erregeen ordezkari zena, Babiloniako emagaldurekin fornikatzen dutenena, eta beren erreinua “ordu batez” emagaldura hari ematea onartzen dutenena; hau da, igandeko legearen krisiaren “ordua”. Babiloniako emagaldura Jezabel-ek ordezkatzen zuen, eta Jezabel-en Baalen profetek eta basoaren apaizek profeta gezurtia ordezkatzen dute.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Cakaw leya meyan cecwangu kisu Sunday a U.S. ahka, Michael ahka tkaša iye oyakA. Sunday leya hená owíhake ki Revelation 18 eya owáyawa, Babyloniya etáŋha Wakan Tanka tawa tióšpaye tȟokáhe ki owótȟaŋha etáŋha iyáye hečha. Babyloniya etáŋha iyáye eya owíhake etáŋha probation owášteštečhaŋ kiyúha yuhá hečha, hená Babyloniya winyan čhaŋtéšiča ki owásake owówašte he. Hená čhaŋtémaza Wakan ki tȟaŋíŋyaŋ tȟokáhešteya owaúŋspe waŋžíla iyúha ki hená hečha. Hená “hour” ki he, ten kings kiyan whore of Tyre kiyuha waóhodaŋ kte eyápi, he wičhóni tȟokáhe ki owásake mašté yuha šni hečha. Hená “hour” ki he, Revelation 11 eya “earthquake” tȟaŋka ki owíhake, one hundred and forty-four thousand ki owáyawa waŋbláke hečha, tȟokáhe ki en-sign hečha.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Nɛsi ŋunɛna aaŋsi baa yeŋi, bɛrɛwa bɛ yaa nyaa kɛrɛka nɛ o, kɛ bɛ tɔrɔŋa nɛ o mɛ, bɛ ga kɛrɛ o nɛ bɛ ga yaa waali o, la ka bɛ nyaa o daka nɛ o dɔɔna, bɛ sɛ ka sɛi nɛ lɔɔ, la bɛ zɔli nɛ o yɛlɛna yaa, bɛ yeeri: “Alaa, alaa, Babilon, taaŋa kɛɛna kɛɛna, taaŋa paala nɛ!” ka nɛ yuunyi kɔŋa kɛrɛna, a bɔɔri n yɛri. Lɛvɛleksen 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Na ndenge Yohana amonisaki Megido lokola ngomba (“har”) ya Megido mpo na komonisa solo ya molimo mpe te solo ya mpenza, lisusu kosambisa ya ndumba ya Babilone mpe ya Tire emonisami lokola esalemi na “ngonga,” mpe lisusu na “mokolo.”
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Nā reira ka pā mai ōna whiunga i te rā kotahi, ko te mate, ko te tangihanga, ko te hemokai; ā, ka tahuna rawatia ia ki te ahi: nō te mea he kaha te Ariki, te Atua, e whakawa nei i a ia. Whakakitenga 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Okatoba 22, 1844 n’ennyuma, ebiseera eby’obunnabbi tebikyali bya kukozesebwa mu ngeri ey’obunnabbi; era okusalirwa omusango kw’obuyinza bwa papa kyekiva kulagibwa ng’okubawo mu “ssaawa,” era nate ng’okubawo mu “lunaku.” “Essaawa” ey’omusango gwe ye kiseera eky’obunnabbi okuva ku tteeka lya Ssande mu Amerika okutuusa ekiseera eky’okuganyizibwa lwe kiggalwa. Kikulu okwetegereza ekiseera kino nga tulowooza ku Eriya ow’ennaku ez’enkomerero, kubanga olutalo lwa Eriya olwa ku Lusozi Kalumeeri lugoberera okukeberwa okw’omunda okw’abantu ba Katonda ab’ennaku ez’enkomerero, era ekiseera eky’okugezesebwa eky’ekkanisa n’ensi byombi kirimu entandikwa n’enkomerero ezimu ez’obunnabbi.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Sede du dengbêjên Vahiyê hejdeh du bangên cihê ne ku ji bo du dêrên cuda ne. Dêra yekem ew sed û çil û çar hezarên Vahiyê, beşa heftemîn e, û dêra duyemîn a ku tê bang kirin ew koma mezin a Vahiyê, beşa heftemîn e. Banga ji bo sed û çil û çar hezaran di dema ku Ruhê Pîroz bi pîvan tê rijandin de tê kirin, û banga ji bo koma mezin di dema ku Ruhê Pîroz bê pîvan tê rijandin de tê kirin.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
Mũnabii ũyũ aruga atĩrĩ, “Nĩndonire mũraika ũngĩ akĩikũrũka kuuma igũrũ, arĩ na hinya mũnene; nayo thĩ yothe ĩkĩmũrĩkanio nĩ riiri wake. Nake agĩkũwĩra nĩ mũgambo mũnene, akiuga atĩ, Babuloni mũnene nĩaguĩte, nĩaguĩte, na nĩagĩtuĩka gĩikaro gĩa ndemoni” (Kũguũrwo 18:1, 2). Ũyũ nĩguo ndũmĩrĩri ĩyo ĩmwe yarehithirio nĩ mũraika wa kerĩ. Babuloni nĩaguĩte, “nĩgũkorwo nĩanywisĩtie ndũrĩrĩ ciothe mvinyo wa kũrũrĩrwo nĩ ũhũrũko wake wa ũmaraya” (Kũguũrwo 14:8). Mvinyo ũcio nĩ ũkĩ?—Nĩ marutwo make ma maheeni. Nĩaheete thĩ yothe Sabato ya maheeni handũ ha Sabato ya rĩria rĩa kana, na nĩarutĩrĩirie maheeni marĩa Satani mbere wa o na mbere aambĩrĩirie Hawa huko Edeni—ũtũngata wa mwĩrĩ wa roho. Maheeni mangĩ maingĩ nĩamanyanĩrĩirie kũndũ guothe, “akĩruta marutwo marĩ mĩhango ya andũ” (Mathayo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Ĉawa Yesu ata kikalila Wizawi Wakwe wa hadhara, atohesa Hekalu na unajisi wake wa kufuru. Miongoni mwa matendo ya mwisho ya Wizawi Wakwe kulikuwa kutohesa kwa pili Hekalu. Vivyo hivyo, katika kazi ya mwisho ya kuonya ulimwengu, makanisa yanapewa miito miwili iliyo tofauti. Ujumbe wa malaika wa pili ni, ‘Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Nayo katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake’ (Ufunuo 18:4, 5).” Selected Messages, book 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Ingelosi lenamandla lehla ngokugcwaliseka kweSambulo isahluko seshumi nesishiyagalombili, lapho izakhiwo ezinkulu zaseNew York City zehliswa phansi ngoSepthemba 11, 2001, ngokufika “komoya wasempumalanga” wobuSulumane. Lase limemeza “ngamandla ngezwi elikhulu, lithi, Liwile, liwile iBabiloni elikhulu, futhi selibe yindawo yokuhlala yamadimoni.” Kwase kuthi evesini lesine kuzwakale elinye izwi “livela ezulwini lithi, ‘Phumani kulo, bantu bami.’” Lawo mazwi amabili “ayizingcingo ezimbili ezehlukileyo ezenziwa emasontweni.” Amasonto amabili ehlukileyo kaNkulunkulu ezinsukwini zokugcina aboniswa njengabayizinkulungwane eziyikhulu namashumi amane nane kanye nesixuku esikhulu.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
၁၄၄,၀၀၀ တို့အတွက် စမ်းသပ်ခြင်းကာလသည် ဣသရေလနှောင့်ယှက်ခြင်းတတိယမြောက် “ဝေဒနာ” ၏ အစ္စလာမ်မှ စတင်သည်ဟု ဟေရှာယက “အရှေ့လေ၏နေ့” ဟု သတ်မှတ်ဖော်ပြထားသည်။ ထိုစမ်းသပ်ခြင်းကာလသည် အမေရိကန်ပြည်ထောင်စု၌ မကြာမီ ရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ဥပဒေနှင့် သားရဲ၏အမှတ်တံဆိပ်ကို အကောင်အထည်ဖော် သတ်မှတ်ခြင်းဖြင့် အဆုံးသတ်သည်။ ထိုသားရဲသည် ခေတ်သစ် ဗာဗုလုန်၏ ခေါင်းဆောင်ဖြစ်သော မြောက်ဘုရင်၏ အတုအယောင်ဖြစ်သည်။ ဗာဗုလုန်သည် ဒံယေလ အခန်းကြီး ၇ ထဲရှိ ခြင်္သေ့ဖြစ်ပြီး၊ ယုဒပြည်မှ မနာခံသော ပရောဖက်သည် လောဒိကေယ အက်ဒဗင်တစ်ဝါဒကို ကိုယ်စားပြုကာ “မြည်း” ဟုဆိုသော အစ္စလာမ် (စက်တင်ဘာ ၁၁၊ ၂၀၀၁) ဖြင့် စတင်ပြီး “ခြင်္သေ့” (ခေတ်သစ် ဗာဗုလုန်) ဖြင့် အဆုံးသတ်သော ကာလအတွင်း သေဆုံးသွားသည်။
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Mwine kyalo kya munda kyakwilulwa ta “mbumbu” ya mũnabi mũtiĩto wa Uadventisti wa Laodikia, mbula ya mwisho yainganiĩsyo, o ta mwito wa kipekee wĩkũmĩtwa kwa kanisa ya elfu mia imwe na nzĩa kana na inya. Na kyalo kĩu kĩvinda, hĩndĩ ya “isaa” ya “kĩng’ung’utĩ kinene,” kĩla kĩmanyĩsya sheria ya Jumapili mũsi wa Marekani; kyalo kya sauti ya kelĩ ya Uvuĩsyo ikumi na nane gĩkĩfika hamwe na kũtethesya kwa alama ya mnyama, ĩyo nĩyo alama ya mfalme wa kaskazini. Hĩndĩ ĩsu ĩmwe, Uislamu wa Ole wa tatu wĩtũmĩwa kuleta hukumu ya mbee kwa mbee, ĩkũnena kũvũmbana, igũrũ ria nthĩ yothe ĩsyaĩkĩtie. Ujumbe wĩtang’azwa ni “bendera” ya elfu mia imwe na nzĩa kana na inya mũndũ wa mwito usu wa kelĩ wa kipekee kwa kanisa ya “mkutano mũnene” wũmanyithya “alama” ya “mfalme wa kaskazini,” na wĩto wa Uislamu wa Ole wa tatu, ũmanyĩsyo ta “ciana cia irĩa ya kũuma.”
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
daniyel sura ya ikumi na moja, vasi ya makumi ine na ine, habari inayoikasirisha mamlaka ya kipapa, na ujumbe unaoanzisha umwagaji wa mwisho wa damu wa kipapa, unaonyeshwa kuwa ni “habari zitokazo mashariki” (Uislamu) na “kaskazini” (alama ya mnyama). Katika kipindi hicho, kama ilivyokuwa katika kipindi kilichotangulia, Uislamu wa “upepo wa mashariki” huleta hukumu juu ya Marekani ili kuanzisha kipindi hicho, na kipindi hicho humalizika mfalme wa kaskazini ajapo mwisho wake, “kati ya bahari na mlima mtakatifu wa utukufu”, katika bonde la Megido na mlima wa Karmeli.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Kwa Babeli ya kisasa, kipindi cha hukumu kinachowakilisha kitanda chake cha mauti (kaburi) huanza kwa ishara ya mashariki na humalizika kwa ishara ya kaskazini, kama vile kitanda cha mauti cha nabii wa Laodikia asiiyetii kilivyomalizika katika mwito wa kwanza ulio wazi kwa makanisa. Kaburi (kitanda cha mauti) ambamo wote wawili, nabii mwongo wa Betheli na nabii wa Yuda asiiyetii, wamezikwa, huwakilishwa kati ya “punda” na “simba”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Elia akimwakilisha watu wa Mungu wa siku za mwisho waliokabiliwa na adui wa namna tatu, aliyeonyeshwa na Ahabu, Yezebeli, na manabii wa Yezebeli. Yezebeli ni ishara ya mamlaka ya upapa katika kanisa la nne la Thyatira, na manabii wake kule Karmeli waliwakilishwa na manabii wa Baali na makuhani wa Ashera. Baali anamwakilisha mungu wa kiume, na makuhani wa Ashera walimwakilisha Ashtarothi, mungu wa kike; hivyo basi manabii wa uongo wa Yezebeli walijumuisha wanaume na wanawake, wakiwakilisha muungano wa Kanisa na Serikali unaowakilishwa na sanamu ya mnyama katika kitabu cha Ufunuo.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
ꞌAmeleka ꞌo e United States ꞌoku ne fuofua fokotuꞌu ha tatau ʻo e manu fekai ʻi he United States pea hili iá ʻi māmani, pea ko e United States foki ʻa e palōfita loi ʻo e fetuʻutaki tuʻolahi ko iá. Ko ꞌĒhapi, ko e tuʻi ʻo e ngaahi matakali ʻe hongofulu, ʻokú ne fakafofongaʻi ʻa e ngaahi tuʻi ʻe hongofulu ʻo e Fakahā vahe hongofulu mā fitu, ʻa ia ko e talākoni, pea ko Sīsipeli ʻa e manu fekai. Naʻe ʻi he fehangahangai ʻa ʻIlaisiā mo e fetuʻutaki tuʻolahi ʻo Papilone Fakaonopōni ʻi Moʻunga Kāmelí, ʻa ia ʻoku aʻu ai ʻa e fefine feʻauaki ʻo Papilone ki hono ngataʻanga ʻo ʻikai ha taha ke tokoni kiate ia. Ko e ngāueʻaki tuʻo tolu ʻo ʻIlaisiā ʻokú ne fakafofongaʻi ʻa e fehangahangai mei tuʻa ʻa ia ʻoku ʻomi ke fakafepakiʻiʻaki ʻa e kakai ʻa e ʻOtua ʻi he ngaahi ʻaho fakaʻosí, pea ʻokú ne fakafofongaʻi foki ʻa e palōfita ʻa ia ʻoku ʻi he fehangahangai totonu mo e ngaahi mālohi ʻe tolu ko iá.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Mu kipande gikuru cy’inkuru ya Eliya harimo “imvura,” ishushanya imvura y’itumba rya nyuma isukwa mu mateka y’uwo guhangana. Mbere y’uko kugera ku guhangana ku Musozi Karumeli, Eliya yari yaravuze mu buryo bugaragara ko hatazabaho imvura, keretse ari ku ijambo rye. Igihe kibanziriza “isaha” y’urubanza rwa Yezebeli ni cyo gihe gishushanywa n’“ijwi” rya mbere ryihariye ryahawe amatorero. Iryo “jwi” ryaje ku wa 11 Nzeri 2001, kandi muri icyo gihe “imvura” yari gusa “yarapimwe”; kandi muri icyo gihe, habayemo ubutumwa bubiri burushanwa bw’imvura y’itumba rya nyuma bwari bufitanye isano n’impaka za Habakuki. Bumwe bwari ubutumwa bw’impimbano bwo kuririra Tammuzi, bwashushanyaga “ubutumwa bw’amahoro n’umutekano,” naho ubundi bwari ubutumwa bw’ukuri bw’ishyano rya gatatu rya Isilamu.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Ujumbe wa kweli wa “mvua ya masika” ulijengwa juu ya nafasi ya Uislamu ya Ole la tatu. Ujumbe huo ulitokana na chanzo kimoja (ambacho kilikuwa Future for America), na jumbe hizo mbili zilishindania ukuu hadi historia ilipothibitisha uhalali wa ujumbe wa kweli, na pia ikathibitisha upumbavu wa ujumbe wa “amani na usalama” katika wakati kama huu.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ubunabii wa Danieli na wa Yohana unapaswa kueleweka. Unafafanua kila mmoja mwenzake. Huitolea dunia kweli ambazo kila mtu anapaswa kuelewa. Ubunabii huu unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimizwa kwake katika siku hizi za mwisho, utajieleza wenyewe.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Mu kuzakuka kwa mbere kwa Eliya mu ikoreshwa ritatu rya Eliya, hemezwa na Eliya wa kabiri, uwo Yesu yerekanye ko ari Yohana Umubatiza. Abo bagabo babiri b’intahe hamwe bashinga intahe ku Eliya wa gatatu.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Na ng'o ni baahasé babaká, Yesu akámbíla ku tubuula ku kímfúlu kya Yoane, ati: “Ni kiki kyosoone ku mpátá bwa mutitima? Luyungu lukunkumunwa ni mpepele? Kaani, ni kiki kyosoone? Muntu uvwaazíle bilembu bya bulembu? Talaayi, aba bavwaala bilembu bya bulembu badi mu nzubu ya bakalenga. Kaani, ni kiki kyosoone? Muprofeta? Eyo, ndi miinuunu kuenu, ne wa mutangile kupita muprofeta. Nendie waandikidwapo, ati: Talaayi, ndi tuma mutumwa wanyi kumpala kwa kilungi kyebe, neye ukalongolole njila yebe kumpala kuebe. Bulelela ndi miinuunu kuenu: munkaci mwa aba buta ni bakaji, kakwena mulongoloki mupite Yoane Mubatisi; nansha nanku, ewu wa ku ciina mu Bufumu bwa dyulu udi mutangile kumupita. Ne kuuma ku matuku aa Yoane Mubatisi too ne lelu, Bufumu bwa dyulu budi bukengeshibwa ni dikenga, ne aba ne bukole badi babwambula ku bukole. Nendie baprofeta bônsò ne mikenji biakaprofetanga too ku Yoane. Ne pamuine mwa kuswa kwakiditaba, eeye n’Elia uvwa mwa kwiza. Ewu udi ne matu aa kuumvwa, àumvwe.” Mateo 11:7–15.
We will continue this study in the next article.
Beto kikekala mu dilembu diayi mu lusonika lunkaka lulonda.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“ꯉꯁꯤ, ꯏꯂꯥꯏꯖꯥ ꯑꯃꯁꯨꯡ ꯌꯣꯍꯟ ꯗ ꯕꯥꯞꯇꯤꯁꯠꯀꯤ ꯃꯇꯤꯛ ꯑꯃꯁꯨꯡ ꯄꯥꯡꯊꯣꯛꯄꯒꯤ ꯏꯐꯝꯗ, ꯑꯇꯩ ꯑꯃꯁꯨꯡ ꯊꯥꯒꯠꯄꯥ ꯂꯣꯏꯔꯝꯕ ꯑꯃꯗꯒꯤ ꯃꯐꯝ ꯐꯥꯎꯕꯥ ꯏꯕꯨꯡꯉꯣꯒꯤ ꯊꯥꯗꯣꯛꯄ ꯄꯥꯎꯈꯨꯝꯁꯤꯡꯅ ꯂꯝꯖꯦꯜ ꯑꯁꯤꯗ ꯋꯥꯛꯆꯠ ꯄꯤꯔꯤ—ꯑꯁꯣꯝꯕ ꯃꯇꯝꯗ ꯊꯣꯛꯂꯛꯀꯅꯤꯡꯕ, ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯣꯕꯦꯁꯟꯒꯤ ꯂꯣꯏꯁꯤꯟꯕ ꯄꯨꯡꯒꯤ ꯆꯦꯡꯂꯧꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯥꯏꯁ꯭ꯠ ꯖꯤꯁꯨꯁꯀꯤ “ꯅꯤꯡꯊꯧꯁꯤꯡꯒꯤ ꯅꯤꯡꯊꯧ, ꯑꯃꯁꯨꯡ ꯑꯔꯥꯡꯕꯁꯤꯡꯒꯤ ꯑꯔꯥꯡꯕ” ꯑꯣꯏꯅ ꯎꯠꯄ ꯑꯁꯤꯒꯥ ꯃꯥꯔꯛ ꯆꯥꯕꯒꯤ ꯃꯐꯝꯁꯤꯡꯗꯒꯤ। ꯃꯇꯝ ꯃꯀꯣꯜ ꯑꯃꯗ ꯃꯤ ꯈꯨꯗꯤꯡꯃꯛ ꯃꯀꯈꯥꯗ ꯇꯧꯈꯤꯕ ꯊꯕꯛꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯋꯥꯔꯦꯞ ꯄꯤꯕ ꯐꯪꯂꯒꯅꯤ। ꯏꯕꯨꯡꯉꯣꯒꯤ ꯋꯥꯔꯦꯞꯀꯤ ꯄꯨꯡ ꯂꯥꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝꯗ ꯂꯩꯕ ꯃꯍꯥꯛꯀꯤ ꯂꯣꯏꯁꯪꯒꯤ ꯃꯤꯅꯥꯏꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯑꯇꯤꯌꯥ ꯑꯃꯁꯨꯡ ꯑꯔꯨꯝꯕ ꯊꯧꯗꯥꯡ ꯂꯩꯔꯤ—ꯃꯇꯥꯝꯁꯦ ꯄꯨꯡꯂꯤꯡ ꯇꯣꯏꯅ ꯂꯩꯔꯤꯕ ꯑꯃꯁꯨꯡ ꯑꯇꯥꯏ ꯑꯣꯏꯅ ꯑꯅꯪꯕ ꯂꯣꯏꯅ ꯂꯩꯔꯤꯕ ꯃꯤꯁꯤꯡꯗ ꯆꯦꯠꯅꯕ ꯄꯤꯕꯒꯤ। ꯑꯀꯥꯌꯕ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯗ ꯁꯥꯔꯨꯛ ꯄꯤꯕ ꯃꯤ ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯃꯃাংꯗ, ꯃꯥꯍꯨꯠ ꯂꯥꯛꯂꯤꯕ ꯑꯄꯥꯛꯄ ꯄꯣꯠꯁꯛꯁꯤꯡ, ꯃꯍꯥꯛ ꯂꯩꯔꯤꯕ ꯃꯄꯣꯀ ꯑꯁꯤ ꯑꯐꯥꯕ ꯑꯣꯏꯅ ꯎꯠꯄ ꯇꯧꯒꯗꯕꯅꯤ; ꯑꯁꯤꯁꯤꯡ ꯃꯤꯑꯣꯏꯕ ꯑꯄꯨꯟꯕ ꯑꯃꯥꯗꯒꯤ ꯐꯪꯍꯟꯖꯔꯣꯏꯕ ꯃꯐꯝꯁꯤꯡ ꯑꯁꯤꯅꯤ।”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Ku maora ya mwisho ya rehema kwa wana wa wanadamu, wakati hatima ya kila nafsi inakaribia sana kuamuliwa milele, Bwana wa mbingu na nchi analitarajia kanisa Lake kuamka na kutenda kama ambavyo halijawahi kufanya hapo awali. Wale ambao wamewekwa huru katika Kristo kwa njia ya ujuzi wa kweli ya thamani, wanahesabiwa na Bwana Yesu kuwa watu Wake wateule, waliopendelewa kuliko watu wengine wote juu ya uso wa dunia; naye anawategemea waonyeshe sifa zake Yeye aliyewaita watoke gizani na kuingia katika nuru ya ajabu. Baraka ambazo zinamiminiwa kwa ukarimu mkuu zinapaswa kuwafikishwa wengine. Habari njema ya wokovu inapaswa kwenda kwa kila taifa, jamaa, lugha, na watu.
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Di dîtinên pêxemberên kevn de, Xudanê rûmetê wekî Yekî ku di rojên tariyê û nebaweriyê yên ku pêşî hatina wî ya duyemîn têne de ronahiyeke taybet li ser Dêrê xwe dibexşîne, hat temsîl kirin. Wekî Tavê Rastiyê, diviya bû ku li ser Dêrê xwe hilê, ‘bi şifayê di baskên xwe de.’ Malachî 4:2. Û ji her şagirtê rast diviya bû ku bandorek ji bo jiyanê, mêrxasiyê, alîkariyê, û şifayê rast belav bibe.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“쿄꞉리스토의 오심은 이 지구 역사의 가장 어두운 시기에 이루어질 것이다. 노아의 날들과 롯의 날들은 인자의 오심 직전의 세상 상태를 보여 준다. 이때를 내다보며 성경은, 사탄이 모든 능력과 ‘모든 불의의 속임으로’ 역사할 것이라고 선언한다. 데살로니가후서 2:9, 10. 그의 역사는 이 마지막 날들에 급속히 짙어져 가는 어둠과, 무수한 오류와 이단들과 미혹들로 분명히 드러난다. 사탄이 세상을 사로잡아 끌고 갈 뿐만 아니라, 그의 기만은 우리 주 예수 그리스도를 믿노라 공언하는 교회들 속에도 누룩처럼 퍼지고 있다. 그 큰 배도는 한밤중처럼 짙은 어둠으로 발전할 것이다. 하나님의 백성에게 그것은 시련의 밤, 곡하는 밤, 진리 때문에 박해받는 밤이 될 것이다. 그러나 그 어둠의 밤으로부터 하나님의 빛이 비칠 것이다.” 『예언자와 왕』, 716, 717.