The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.
엘리야에 대한 삼중 적용은 마지막 날들에, 마지막 날들의 시작에 한 엘리야가 있고 마지막 날들의 끝에도 한 엘리야가 있을 것임을 밝혀 주었다. “마지막 날들”은 심판의 날들이며, 그 심판은 점진적으로 진행되고 두 종류의 심판으로 나뉜다. 곧, 마지막 날들의 시작에서 개시된 조사심판과, 마지막 날들의 끝에서 이루어지는 집행심판이다. 엘리야에 대한 삼중 적용은 주로, 임박한 일요일 법에서 시작되는 집행심판의 역사를 대표한다.
The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.
Uamzi wa hukumu umewekewa mipaka kwa wale tu waliokiri kuwa wafuasi wa Mungu, hasa kwa ungamo la moja kwa moja, lakini pia katika matukio machache kwa ungamo lisilo la moja kwa moja kupitia mtindo wa maisha.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.
(Себебі Құдайдың алдында заңды естушілер емес, қайта заңды орындаушылар ақталады. Өйткені заңы жоқ басқа ұлт адамдары жаратылысынан заңда қамтылғандарды істеген кезде, заңдары болмаса да, өздеріне өздері заң болады: олар заңның ісі өз жүректеріне жазылғанын көрсетеді, бұған ар-ождандары да куәлік етеді, ал ойлары бірін-бірі кейде айыптап, кейде ақтайды.) Римдіктерге 2:13–15.
The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.
Okucwaza okw’okunoonyereza kulimu ebitundu bibiri ebikulu, kubanga kwatandika n’okunoonyereza ku bulamu bw’abafu (okuva mu nnaku za Adamu n’okweyongerayo), abaali baayatulanga okukkiriza Katonda ow’amazima, era nga nga September 11, 2001, kwatandika enkola y’okunoonyereza ey’“okusala omusango gw’abalamu.” Okusala omusango okw’okunoonyereza kulina nate ekitundu ekirala okuva ku bafu okutuuka ku balamu, kubanga okusala omusango kutandikira ku nnyumba ya Katonda, era mu nnaku ez’oluvannyuma ennyumba ya Katonda bwe Bwadiventi bwa Lawodikiya. Bwe kiba nti okusala omusango ku nnyumba ya Katonda kuwedde ku mateeka ga Sande agagenda okujja amangu ddala, olwo ekisibo kya Katonda ekirala, abaaba nga bali mu Babulooni mu kiseera ekyo, ne basalirwa omusango.
The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.
Yasheli ya utendaji ni adhabu ya Mungu juu ya wale waliokataa toleo Lake la wokovu. Yasheli ya utendaji huanza wakati wa sheria ya Jumapili inayokaribia kuja. Wakati huo Marekani itakuwa imekijaza kikombe chake cha ghadhabu, ambacho pia ni kikombe cha muda wake wa rehema, na uasi wa kitaifa utafuatwa na maangamizi ya kitaifa. Kila taifa juu ya sayari ya dunia litafuata mfano wa Marekani katika kulazimisha sheria ya Jumapili, na kila mojawapo ya mataifa hayo ndipo litajaza kikombe chake na pia litapatwa na maangamizi ya kitaifa.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amerika, dini hürriyeti ülkesi, vicdanı zorlayıp insanları sahte Sebt gününe saygı göstermeye mecbur etmekte Papalık ile birleştiğinde, yeryüzündeki her ülkenin halkı onun örneğini izlemeye yöneltilecektir.” Testimonies, cilt 6, 18.
The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.
Icámana c’ugaciribwa naco kigabanyijwemwo ibice bibiri. Kuva ku itegeko ry’iyumvikana rya Dimanche muri Leta Zunze Ubumwe za Amerika gushitsa igihe c’igeragezwa c’umuntu gifunga, igihe Mikaheli ahagurutse, imanza z’Imana zivangwa n’imbabazi; ariko igihe Mikaheli ahagurutse, uburake bw’Imana, nk’uko bugereranywa no gusukwa kw’ibiza indwi vya nyuma, ntibuzoba burimwo imbabazi. Mu kiringo c’ingorane y’itegeko rya Dimanche, imanza z’ikorwa ku bantu no ku mahanga zizovangwa n’imbabazi, kuko hazoba hakiri bamwe i Babuloni bariko barahabwa akaryo ko gutahura itandukaniro riri hagati yo gusenga Isabato no ku wa Dimanche.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Āi, he meʻa maikaʻi inā ʻike ka poʻe i ka manawa o ko lākou kipa ʻia ʻana! Nui ka poʻe i lohe ʻole i ka ʻoiaʻiʻo hoʻāʻo no kēia manawa. Nui ka poʻe e paio pū ʻia nei e ka ʻUhane o ke Akua. ʻO ka manawa o nā hoʻopaʻi luku a ke Akua, ʻo ia ka manawa o ke aloha no ka poʻe i loaʻa ʻole ka manawa kūpono e aʻo ai i ka mea ʻoiaʻiʻo. Me ke aloha palupalu e nānā mai ai ka Haku iā lākou. Hoʻopā ʻia kona puʻuwai aloha; ke kau mau ʻia aku nei kona lima e hoʻōla, ʻoiai ua pani ʻia ka puka i ka poʻe i makemake ʻole e komo.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Xwedê dilovaniya xwe bi sebir û bardewamîya xwe ya dirêj nîşan dide. Ew dadweriyên xwe paşde digire, li bendê ye ku peyama hişyariyê ji bo hemûyan were ragihandin. Ah, ger gelê me berpirsiyariya ku li ser wan e, ya ku peyama dawî ya dilovaniyê bidin cîhanê, wekî ku divê bihestin, çi karê ecêbê dê were kirin!” Testimonies, volume 9, 97.
The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”
“Wakati wa hukumu za Mungu zenye kuangamiza ni wakati wa rehema kwa wale ambao hawajapata fursa ya kujifunza yaliyo kweli.” “Nyakati” hizo mbili huanza pamoja wakati “mlango unapofungwa” juu ya Waadventista wa Laodikia “ambao hawakutaka kuingia.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Min dît ku Şemîya pîroz heye, û dê hebe, dîwarê cudakirinê di navbera Îsraêla rastîn a Xwedê û bêbaweran de; û ku Şemî ev pirsê mezin e ku dilên pîrozên delal ên li benda Xwedê yek bike. Û heke yek bawer bikira, û Şemiyê biparêza, û bereketa ku bi wê re tê bistîne, paşê jê berdide û emrê pîroz bişkîne, ew ê dergehên Bajarê Pîroz li ser xwe bigire, bi qasî ku Xwedayek heye ku li ezmanê jorîn hukum dike. Min dît ku Xwedê zarok hene ku Şemiyê nabînin û naparêzin. Wan ronahiyê li ser wê red nekiribû. Û di destpêka dema tengasiyê de, me bi Ruhê Pîroz tijî bûn gava ku em derketin û Şemiyê bi awayekî tamtir ragihandin. Ev hinceta dêrê û Adventîstên navî kir, ji ber ku wan nikaribû rastiya Şemiyê betal bikin. Û di vê demê de, hemû bijartîyên Xwedê bi zelalî dîtin ku rastî bi me re bû, û ew derketin û çewisandinê bi me re standin.” A Word to the Little Flock, 18, 19.
The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”
គ្រានៃការយាងមកឆាប់រហ័សនៃច្បាប់ថ្ងៃអាទិត្យ នឹងបិទទ្វារ ហើយធ្វើឲ្យអំឡុងពេលដែលមានមុនច្បាប់ថ្ងៃអាទិត្យនោះ ជា «ពេលវេលា» នៃ «ការយាងមកទស្សនា» របស់ព្រះចំពោះប្រជារាស្ត្ររបស់ទ្រង់។
How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.
Mnawezaje kusema, Sisi tu wenye hekima, na sheria ya BWANA i pamoja nasi? Tazama, hakika ameifanya bure; kalamu ya waandishi i ya bure. Wenye hekima wameona haya, wamefadhaika na kukamatwa; tazama, wamekataa neno la BWANA; na hekima gani i ndani yao? Kwa hiyo nitawapa wake zao watu wengine, na mashamba yao wale watakaoyarithia; kwa maana kila mtu tangu mdogo hata mkubwa amejiweka kwa tamaa ya mali, tangu nabii hata kuhani kila mmoja hutenda kwa hila. Kwa maana wameponya jeraha la binti ya watu wangu juu juu, wakisema, Amani, amani; hali hakuna amani. Je! waliona haya walipotenda machukizo? La, hawakuona haya kabisa, wala hawakuweza kutahayari; kwa hiyo wataanguka miongoni mwao waangukao; wakati wa kuadhibiwa kwao watatupwa chini, asema BWANA. Yeremia 8:8–12.
As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.
Ngwendi kwa Israyeli wa kale, na kwa Israyeli wa kisasa ni vivyo hivyo; wote wawili wanaangamizwa, kwa maana hawakujua wakati wa kujiliwa kwao. Wakati wa kujiliwa na Mungu kwa Uadventista wa Laodikia ulianza tarehe 11 Septemba, 2001, na unahitimishwa katika sheria ya Jumapili inayokuja upesi.
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.
እርሱም ቀርቦ ከተማይቱን ባየ ጊዜ ስለ እርስዋ አለቀሰ፥ እንዲህም አለ፤ አንቺ ደግሞ፥ በዚህ በቀንሽ፥ ለሰላምሽ የሚሆኑትን ነገሮች በወቅሽ ኖሮ! አሁን ግን ከዓይኖችሽ ተሰውረዋል። በአንቺ ላይ ጠላቶችሽ ቅጥር የሚጥሉበት፥ ዙሪያሽንም የሚከቡሽበት፥ ከሁሉም አቅጣጫም የሚያጥሩሽበት ቀኖች ይመጣሉና፤ አንቺንም ከልጆችሽ ጋር በውስጥሽ ወደ ምድር ይጥሉሻል፤ በውስጥሽም ድንጋይ በድንጋይ ላይ አይተዉም፤ የምርመራሽን ጊዜ ስላላወቅሽ ነው። ሉቃስ 19፥41–44።
At the time of God’s visitation the wise and foolish are forever separated.
Di dema serdana Xwedê de, zana û bêaqil heta hetayê ji hev têne veqetandin.
“We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.
“Tetu twamanya ukuti Abaadiventi ba Sabata ya Mushilo abashili abaipesheko, abakwete ubumanyi bwa cine, lelo ababumbene na bene isonde, bakafuma pe samba lyonse ku lwitiko, nga balekutika ku mipashi ya bufi iya kusemya. Umulwani akabapeela nsaasha ne nsambu sha kubalengela ukulwa intanshi ne bantu ba kwa Lesa. Lelo abo abali aba cine kandi abashakukunkuluka bakakwata ukuicingilila kwa maka kandi ukwa bukose muli Lesa.” Manuscript Releases, voliyumu 7, 186.
Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.
Thời kỳ viếng thăm của họ đã bắt đầu vào ngày 11 tháng 9 năm 2001, như đã được tiêu biểu bởi thời kỳ viếng thăm giáng trên các hội thánh Tin Lành vào ngày 11 tháng 8 năm 1840, và cũng như thời kỳ viếng thăm đã khởi sự cho Y-sơ-ra-ên xưa khi Đức Thánh Linh ngự xuống tại lễ báp-têm của Đấng Christ.
The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.
Urubanza nyobozi rutangira igihe Leta Zunze Ubumwe z’Amerika zujuje igikombe cy’igihe cyazo cyo kugeragezwa ku itegeko rya Sunday rigiye kuza vuba, ari na bwo itorero ry’Abadiventisiti b’i Lawodikiya naryo riba ryujuje igikombe cyaryo. Urubanza rutangirira ku nzu y’Imana, kandi ni cyo gikombe cy’igihe cyo kugeragezwa ku mahembe yombi yononekaye ya Leta Zunze Ubumwe z’Amerika. Ihembe ryononekaye ry’Ubugiprotestanti, ryari ryarabanje gushushanywa n’itorero ry’Abadiventisiti b’i Lawodikiya, icyo gihe rirangira, maze umutwe wa Filadelifiya w’umumarayika wa gatatu ukaba ari wo hembe nyakuri ry’Ubugiprotestanti, kandi ukaba Yerusalemu yo mu mwuka izamurwa nk’ibendera. Kuri uwo mwanya Yerusalemu ihinduka iva ku itorero rirwanira ku isi ikajya ku itorero rinesha.
The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.
Kuamua kwa hukumu huanza, pamoja na wakati wa hukumu za Mungu za maangamizi, ambao pia ni wakati wa rehema kwa kundi lingine la Mungu ambalo lingali katika Babeli. Huanza wakati kipindi cha kujiliwa kwa Mungu juu ya Uadventisti wa Laodikia kinapokoma. Hukumu ya utekelezaji huendelea hadi kwa Mapigo Saba ya Mwisho, ambamo hukumu hazichanganywi tena na rehema, kisha Yesu hurudi.
When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.
Yesu agarutse, imyaka igihumbi (igihumbi kimwe), ivugwa mu Ibyahishuwe igice cya makumyabiri, igaragaza ko Satani azaba abohewe ku isi yabaye umusaka, ari wenyine hamwe n’abamarayika b’abigomeke bonyine bitabiriye kugaba igitero ku Mana.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Me nae hmu wa ke ukwe, u me ta ta he ke mnwene wa mvu, ma hru onkugo wa olulu na ngaji ushi n’aka-ya. U me jide dragọn ahụ, agwọ ochie ahụ, nke bu Ekwensu na Setan, we kee ya afor puku ise; we tubà ya n’olulu ahụ na-enweghi nsọtu, mechie ya, tinye kwa akara n’elu-ya, ka o we ghara iduhie mba nile ọzọ rue mgbe afor puku ise ahu ga-ezu; ma emesia aghaghi itọhapụ ya nwa oge ntakiri. Nkpughe 20:1–3.
During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.
Mu myaka igihumbi, abacunguwe bazakora urubanza rw’igenzura ku barimbuwe bagikomeje gusinziriye mu mva zabo, bategereje irangizwa ry’imanza z’umuntu ku giti cye. Abacunguwe bazasuzuma imibereho n’imimerere by’abarimbuwe, harimo na Satani n’abamarayika be, kugira ngo bamenye uzakwiriye igihano kirushijeho gukomera ku iherezo ry’iyo myaka igihumbi.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.
Bongo namonaki bakiti ya bokonzi, mpe bafandaki likoló na yango, mpe kosambisa epesamaki epai na bango; mpe namonaki milimo ya baoyo bakatamaki mitó mpo na litatoli ya Yesu mpe mpo na liloba ya Nzambe, mpe baoyo basambelaki nyama te, to ekeko na yango te, mpe bazwaki elembo na yango te na bilongi na bango, to na mabɔkɔ na bango; mpe bazongaki na bomoi mpe bayangelaki elongo na Klisto mibu nkóto moko. Emoniseli 20:4.
The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.
Ruhanga rw’emyaka igihumbi, rero, rurimo urubanza rw’igenzura; kandi iyo rumaze kurangira, ruzana urubanza rwa nyuma rw’ishyirwa mu bikorwa, igihe abapfuye b’abanyabyaha bazurwa, kandi Satani, icyo gihe ufite ubutegetsi busesuye kuri bo, agashuka abanyabyaha gutera i Yerusalemu, ari yo ku mpera y’iyo myaka igihumbi imanuka iva mu ijuru. Abanyabyaha bakimara gutangiza igitero cyabo, umuriro umanuka uva mu ijuru, maze urubanza rwa nyuma rw’ishyirwa mu bikorwa rugasohozwa.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.
Na wakati miaka elfu itakapokwisha, Shetani atafunguliwa kutoka kifungoni mwake, naye atatoka kwenda kuyadanganya mataifa yaliyo katika pande nne za dunia, Gogu na Magogu, ili awakusanye pamoja kwa vita; ambao hesabu yao ni kama mchanga wa bahari. Nao wakapanda juu ya upana wa dunia, wakauzingira mji wa watakatifu na mji ule mpendwa; na moto ukashuka kutoka kwa Mungu mbinguni, ukawala. Ufunuo 20:7–9.
Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.
Biyaŋa boti batatu bya Eliya no mutume uuteekateeka eŋŋira eri Mutume w’Endagaano okujja amangu mu yeekaalu ye biri bya nkolagana nnyo, naye okwawukana kw’omulimu gwabyo kuyinza okulabibwa mu kino nti Eliya okusinga nnyo alaga omulimu gw’omutume, n’entambula ekwatagana n’obubaka bw’omutume, ebikolebwa mu musango ogw’obuyinza ogutandika ku Sunday law ejja mu bbanga ttono. Omutume ateekateeka ekkubo eri Mutume w’Endagaano okusinga nnyo alaga omulimu ogukolebwa mu musango ogw’okunoonyereza. Obwa-Adventisti bwa Laodikiya tebutegeera budde bwa kukyalirwa kwabwo, obukiikirira ekiseera ekigere eky’omusango.
Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.
Vo katuk kasila i naunau ni “dina ni gauna oqo” sa kacivaki ena gauna ni nodra sikovi. Sa dodonu me ra kila ruarua na veilewai, kei na itukutuku ni veisiga oqori. Sa dodonu talega me ra kila na italatala ni gauna o ya. Ena nodra mataboko vaka-Laodicea era saqati kina na itukutuku ni auwa oqo, vakasesea na gauna ni nodra sikovi ena itukutuku ni “veivinakati kei na taqomaki,” ka sega ni matata vei ira se o cei na italatala digitaki ni gauna oqori. Na dina oqo sa vakatakilai vakamatata ena ivakadinadina ni ikarua ni Ilaija, o Joni na Dauveipapitaisotaki.
The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.
Yahudiyan dizanibûn ku pêxemberî qasidêkê ku were nas kiribû, û Îsa bi awayekî rasterast fêr kir ku Yûhenna ew qasid bû yê ku diviyabû were.
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 11:13–15.
Nabii hundi na torati vilitabiri hata kwa Yohana. Na kama mkitaka kulikubali, huyu ndiye Eliya atakayekuja. Yeye aliye na masikio ya kusikia, na asikie. Mathayo 11:13–15.
At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.
Bwa ku mpela-mpela wa kipindi cha kutembelewa kwao (wakati katika historia ya Kristo unaofananisha sheria ya Jumapili inayokuja upesi), Kristo alipokuwa ametundikwa msalabani, Wayahudi walikisia kama Eliya angekuja wakati huo kumwokoa Yesu. Kama hawakumtambua mjumbe aliyepaswa kumtayarisha njia Mjumbe wa Agano, ambaye wakati huo alikuwa akilithibitisha agano kwa damu Yake mwenyewe, hawangeweza kumtambua Masihi wao. Uadventista wa Laodikia katika siku za mwisho wanapaswa kuijua hukumu yao, ambayo ndiyo wakati wa kutembelewa kwao. Wanapaswa kuutambua ujumbe wa kipindi hicho cha wakati, na wanapaswa kumtambua mjumbe mteule wa wakati huo. Uasi wa 1888 uliwakilishwa na Septemba 11, 2001, wakati malaika wa Ufunuo sura ya kumi na nane aliposhuka. Waasi wa 1888 walikataa kuwatambua wajumbe wateule wa historia ile iliyokuwa ikifananisha siku za mwisho.
We will continue this study in the next article.
Tukwanga kulutangira uku kwiga mu kigambo ekiddako.
For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.
Kuko Uhoraho Imana ya Isirayeli yambwiye ati: “Akira mu kuboko kwanjye iki gikombe cya divayi y’uburakari bwanjye, maze uhe amahanga yose ngutumaho kukinywaho. Bazanywa, bahindagurwe umutwe, basaze, bitewe n’inkota nzabohererezamo.” Nuko mfata icyo gikombe mu kuboko k’Uhoraho, maze ndakinywesha amahanga yose Uhoraho yari yantumyeho: ari yo Yerusalemu, n’imidugudu y’u Buyuda, n’abami baho, n’abakomeye baho, kugira ngo bihinduke amatongo, igiteye ubwoba, ikinyozo, n’umuvumo, nk’uko biri uyu munsi; Farawo umwami wa Egiputa, n’abagaragu be, n’abakomeye be, n’abantu be bose; n’abantu bose bavanze, n’abami bose bo mu gihugu cy’u Uzi, n’abami bose bo mu gihugu cy’Abafilisitiya, na Ashikeloni, na Gaza, na Ekuroni, n’abasigaye bo muri Ashidodi; Edomu, na Mowabu, n’abana ba Amoni; n’abami bose b’i Tiro, n’abami bose b’i Sidoni, n’abami b’ibirwa biri hakurya y’inyanja; Dedani, na Tema, na Buzi, n’abatuye bose ku mpera za kure; n’abami bose b’Abarabu, n’abami bose b’abantu bavanze batuye mu butayu; n’abami bose ba Zimuri, n’abami bose b’i Elamu, n’abami bose b’Abamedi; n’abami bose b’amajyaruguru, aba kure n’aba hafi, umwe ku wundi, n’ubwami bwose bwo mu isi buri ku isi hose; kandi umwami wa Sheshaki azanywa nyuma yabo. “Nuko uzababwire uti: ‘Uku ni ko Uhoraho Nyiringabo, Imana ya Isirayeli, avuga ati: Nimunywe, musinde, muruke, mugwe, kandi ntimuzongere guhaguruka, bitewe n’inkota ngiye kuboherezamo.’ “Kandi nihagira abanga kwakira icyo gikombe mu kuboko kwawe ngo bakinywe, uzababwire uti: ‘Uku ni ko Uhoraho Nyiringabo avuga ati: Muzakinywa rwose. Kuko dore, ntangiye guteza ibyago ku murwa witiriwe izina ryanjye; none se mwebwe mwabura guhanwa rwose? Ntimuzabura guhanwa; kuko nzahamagaza inkota ngo ize ku baturage bose bo mu isi,’ ni ko Uhoraho Nyiringabo avuga. “Nuko ubahanurire ayo magambo yose, ubabwire uti: ‘Uhoraho azarangurura ijwi ari hejuru, kandi azumvikanisha ijwi rye ari aho atuye hera; azarangururira cyane aho atuye; azatera hejuru nk’abengera inzabibu, arwanye abatuye isi bose. Urujijo ruzagera no ku mpera z’isi, kuko Uhoraho afitanye urubanza n’amahanga; azacira urubanza abafite umubiri bose; abanyabyaha azabaha inkota,’ ni ko Uhoraho avuga.” Uku ni ko Uhoraho Nyiringabo avuga ati: “Dore, ibyago bizava ku ishyanga bijye ku rindi shyanga, kandi igihuhusi gikomeye kizahaguruka kive ku mpera z’isi. Kandi abazicwa n’Uhoraho kuri uwo munsi bazaba kuva ku mpera imwe y’isi kugeza ku yindi mpera y’isi; ntibazaririrwa, kandi ntibazatoranywa, habe no guhambwa; bazamera nk’amase ku butaka.” Yeremiya 25:15–33.