The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“أَيّامِ آخِر” نمایانگرِ اعلامِ گشایشِ داوری در جنبشِ فرشتهٔ اول است، و در جنبشِ فرشتهٔ سوم، پایانِ داوری اعلام میگردد. در “أَيّامِ آخِر”، قومِ خدا برانگیخته شده بودند و هستند تا داوریِ خدا را اعلام کنند، امّا برای آنکه پیامآورِ داوریِ خدا باشید، باید داوری را درک کنید. یکی از ویژگیهای اصلیِ ادونتیسمِ لائودیکیه، هم در طبقهٔ دانشآموخته و هم در طبقهٔ نادانشآموخته، این است که ایشان داوریِ خدا را نمیشناسند. همهٔ انبیا، بهطور مشخصتر، خطابِ خود را متوجهِ أَيّامِ آخِر میسازند تا روزگاری که خود در آن میزیستند.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Vaprofeti hinkwavo va khale va vulavule ngopfu-ngopfu ku nga ri eka nkarhi wa vona kambe eka wa hina, hikwalaho ku profeta ka vona ka ha tirha eka hina. ‘Swilo leswi hinkwaswo swi va humelele tanihi swikombiso; naswona swi tsariwile leswaku swi hi lemukisa hina, lava makumu ya misava ma nga fika eka hina.’ 1 Vakorinto 10:11.” Selected Messages, buku 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Pêxember hemû bi hev re lihev dibin, ji ber vê yekê hemû pêxemberiyên wan heman wêneyê pêşkêş dikin, û ew wêne jî ya rojên dawî ye, yên ku rojên dadweriyê ne.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Na roho za manabii huwatii manabii. Kwa maana Mungu si mwanzilishi wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
ئورشەلیم لە بینینی حەزقیالدا کە لە بەشی هەشتەوە دەست پێ دەکات، کڵێسای خودایە، کە لە ڕۆژانی دواییدا کڵێسای لاودیکیای ئۆدڤێنتیستی حەوت-ڕۆژییە. بەشەکانی هەشت و نۆی حەزقیال دوو پۆلی پەرستاران دیاری دەکەن لە کۆتایی دادوەریی ماڵی خودا. یەک پۆل بەو بیست و پێنج پیرەمێرە نوێنەرایەتی دەکرێت کە بۆ خۆر کڕنوش دەبەن، بەڵام ئەوانەی بەهۆی قێزەونەییەکانەوە کە لە کڵێسا و لە خاکەکەدا ئەنجام دەدرێن، ئاھ و ناڵە دەکەن، مۆری خودا وەردەگرن. لە بەشی یانزەدا، بینینی حەزقیال بەردەوام دەبێت لە وێناکردنی سزای ئەو بیست و پێنج پیاوەی کە بۆ خۆر کڕنوش دەبەن.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
روح مر بلند کرد، و مرا به دروازهٔ شرقیِ خانهٔ خداوند، که به سوی مشرق مینگرد، آورد؛ و اینک بر آستانهٔ دروازه بیست و پنج مرد بودند؛ و در میان ایشان یعزنیاه بنِ عزور و فلطیاه بنِ بنایاه، سروران قوم، را دیدم. آنگاه او مرا گفت: ای پسر انسان، اینان مردمانیاند که شرارت میاندیشند و در این شهر مشورتِ بد میدهند؛ که میگویند: وقت نزدیک نیست؛ خانهها بنا کنیم؛ این شهر دیگ است و ما گوشت هستیم. پس بر ایشان نبوت کن، نبوت کن، ای پسر انسان. و روح خداوند بر من فرود آمد و مرا گفت: سخن بگو؛ خداوند چنین میفرماید: ای خاندان اسرائیل، شما چنین گفتهاید؛ زیرا من آنچه را در خاطر شما برمیآید، یکایکِ آن را، میدانم. شما کشتگانِ خود را در این شهر بسیار کردهاید، و کوچههای آن را از کشتگان پر ساختهاید. بنابراین خداوند یهوه چنین میفرماید: کشتگان شما که در میان آن افکندهاید، ایشان گوشتاند و این شهر دیگ است؛ اما من شما را از میان آن بیرون خواهم آورد. شما از شمشیر ترسیدهاید، و من شمشیر را بر شما خواهم آورد، میگوید خداوند یهوه. و شما را از میان آن بیرون خواهم آورد، و شما را به دست بیگانگان تسلیم خواهم کرد، و در میان شما داوریها به اجرا خواهم آورد. حزقیال 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Yerusalemu yatambulishwa kuwa “sufuria,” na watu waliomo Yerusalemu ni “nyama” inayopikwa ndani ya hiyo sufuria, yaani chungu. Hukumu ya waovu inayotekelezwa na malaika wenye silaha za kuangamiza mikononi mwao, katika wakati wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu (kwa maana Sister White asema ya kwamba kutiwa muhuri kwa Ezekieli sura ya tisa ni kule kule kutiwa muhuri kwa Ufunuo sura ya saba), inajumuisha ukweli kwamba waovu wanaondolewa kutoka Yerusalemu. Katika sheria ya Jumapili iliyo karibu kuja, Yerusalemu wa kiroho atasafishwa na kuinuliwa juu kama bendera juu ya milima yote.
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.
Omu makuva gakumbele, kukeeya nti orusozi rw’ennyumba ya Mukama lulinywezebwa ku ntikko y’ensozi, era luligulumizibwa okusinga obusozi obutono; era amawanga gonna galikulukutira gy’eri. Era abantu bangi baligenda ne boogera nti, Mujje, twambuke eri orusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; naye alituyigiriza ku makubo ge, naffe tunaatambuliranga mu nzira ze: kubanga amateeka galiva mu Sayuuni, n’ekigambo kya Mukama mu Yerusaalemi. Isaaya 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
تەطهیری کە بۆ ئۆرشەلیم لە یاسای یەکشەممەدا ئەنجام دەدرێت، لابردنی ئەدڤێنتیستی لاودیسیاکانە، کە تەنها ئەدڤێنتیستی فیلادلفیاکان دەمێننەوە. پاشان پێکهاتەی یاسایی کۆمپانیاکە تەواو دەبێت، چونکە حکومەتی وڵاتە یەکگرتووەکان ئەو دامەزراندنەی سەرپەرشتی دەکات کە لە ساڵی 1863 دروست کرا، و کاتێک حکومەتی وڵاتە یەکگرتووەکان پاراستنی یەکشەممە بەسەر خاکەکەدا جێبەجێ دەکات، پێکهاتەی کۆمپانیایی کڵێسای ئەدڤێنتیستی حەوت ڕۆژە یاخود لە ڕووی یاساییەوە هەڵدەوەشێتەوە، یان لەوانەیە ناوی لە ڕووی یاساییەوە بگۆڕدرێت بۆ شتێک لە جۆری کڵێسای ئەدڤێنتیستی یەکشەممە.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Dema mezin li Orşelîmê bi destê milyaketên tunekar ji kazanê tên rakirin, dêra Adventîst a Laodîkeyayê bi dawî dibe, û tevgera Filadelfyayê dibe Orşelîma ruhânî ya ku wek alayekê tê bilindkirin. Mîkayê axaftina xwe li mêrên kevnar dike, yên ku Îşaya wan bi navê mêrên pêkenok dibêje, yên ku ronahî tariyê û tariyê ronahiyê dibêjin; û bi rêya pirsê, destnîşan dike ku mêrên kevnar diviyabû “dad” bizanibana. Diviyabû wan dema serdana xwe nas bikirana.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Le tina ngatya, Mwivwikaninge, ndimu sambili, mwe miongo ya Yakobo, na mwe akulungwa a nyumba ya Isilaeli; kana ti wenu kumanya ukumu? Mwe mwiwita uu wa mbone, na mwenda uu wa mbee; mwe mukwatulanga isumba yao, na munyama wao kuumya ku maluvu mao; mwe mwalya kandi munyama wa andu angu, na mukwatula isumba yao; na mukomenya maluvu mao, na mukatakata vipande-vipande ta kya kitungu, na ta munyama wa kati ka sufuria. Mika 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Nzambi wakakudika, ne wakutwama ni kulanguluka mpangi ya nsi ya suka “kuzaba kosambisa,” ne kosambisa ka kyuma kimo kaka ko. Kyo ntangu ya masolo ya kukwenda malembe malembe, yina ikele na bitini mingi mpe bilembo ya sikisiki ya nzila. Kyo ntangu ya profesi yina bandaka na 1798, mpe ikele kulandila tii na nsuka ya milenio. Kyo kele nyonso zole: ya kusosa-bampova mpe ya kusadila etumbu. Kyo kele kusaluka na zulu ya muntu nyonso yina me zinga ntete na ntoto yayi ya planete ya ntoto, mpe diaka na zulu ya ba-anjelu yina basisamaka na zulu. Bantangu ya kosambisa kele mayele ya mfunu mingi mpo na bakwikidi ya kwikama ya Nzambi na bilumbu ya nsuka, sababu mvutu na ngyufula ya Mikaya kele, “ee, Izraele fwete kuzaba kosambisa.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yeremia anatambua kwamba wazee wa kale wa Yerusalemu katika siku za mwisho wanawakilisha ukamilisho wa “kurudi nyuma kwa daima,” kama inavyowakilishwa na vizazi vinne vya uasi unaozidi kuongezeka, vilivyotiwa ishara na machukizo manne yanayozidi kuongezeka ya Ezekieli sura ya nane. Yeremia anatambua kwamba wazee hao wamejifunga katika uwasiliani-roho, kwa maana wao “huiabudu” “jua, na mwezi, na jeshi lote la mbinguni.” Anatambua kwamba wao “wataanguka, wala hawatainuka,” kwa maana “wamelikataa neno la Bwana.” Kwa sifa hizi Yeremia anatambua kwamba “watu hawaijui hukumu ya Bwana.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. 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? Jeremiah 8:1–9.
Ngwovovonakwene ngeho, bo kad Yehova, va teta mithulwe dja mahamba ghaYuda, na mithulwe dja vakuluntu vake, na mithulwe dja vapristeli, na mithulwe dja vaprofeti, na mithulwe dja vanonohi vaJerusalema mo maxumbiro ghavo; no va yi tandavara komesho gho zuva, no gho mwezi, no gho hango adishe gha meguru, ovo va zundire, na ovo va longere, na ovo va ronderere, na ovo va kongo, na ovo va kwata komesho. Kadi ka yi ka kutwe po pamwe, nari ka yi ka zikirwe; yi ka kara ndjangwa kombanda yevhu. No rufu ru ka pangwa kuli mweno kutjinda kuyoya kovanhu adishe va masigara avo vatame ko, va ndjira eyi yovuhuki, ava vatame komikunda adishe oko nde va handurire, mbo kad Yehova Gomakondjo. Kadi ove u va lombwele u tye: Mbo kad Yehova: Ove, nge va wa, kava penduke po? Nge omundu a shuna, ka aluke po? Hompa shi, ovaantu ava vaJerusalema va shunena nyima novuhuki vwa hayira nguvuru shike? Va kwata nguzu ongano, va anya kwaluka. Ame nda tegerera no nda pwilikina, kadi kava popire nawa po; kape nomwe a linyenga novuhuki vwe, a tye: “Ame ndo ningi shike?” Keshe umwe wa shuna kondjira yaye mwene, ngaashi onghambe tai lotokela kondwa. Ehee, nankene onghundungu meguru o yi shi omafimbo ayo ghatongoka; no ndjira, no omuhwena, no ongwangwa yi konakona efimbo lyokwiya kwayo; kadi ovaantu vange kave shi ouhungu waYehova. Omu li shi tya ngiini, “Otse tu nouyelele, no mpango yaYehova yi pamwe nafye”? Tala, oshili, oshitukulwa shovafarisayi osha ningwa oshili vene pambili; epeni lyovasiki olyo pambili. Ovayele va ningi noufemba, va tenguka no va kwatwa; tala, ova kana etumwalaka lyaYehova; ano ounongo washike u li muvo? Jeremia 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Mu isambu ya tanu, Yeremia uzo utanga yavo bavwa ngwesi zaba busambidi bwa Mwata se “bapumbavu.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Monya-monya mu nzila za Yelusalemi, mpe bótala sik’oyo, bóyeba, mpe bóluka na bisika na yango ya monene, soko bokoki komona moto moko, soko ezali ata moko oyo asalaka bosembo na kosambisa, oyo alukaka solo; mpe Nakolimbisa yango. Mpe ata soki balobi ete, Nkolo azali na bomoi; solo, balapaka ndai ya lokuta. Ee Nkolo, miso na Yo ezali te likoló ya solo? Obetaki bango, kasi bayokaki mawa te; Osilisaki bango, kasi baboyaki kondima pambo; bakomisaki bilongi na bango makasi koleka libanga; baboyaki kozonga. Yango wana nalobaki: Solo, bango bazali babola; bazali bazoba: mpo bayebi te nzela ya Nkolo, to kosambisa ya Nzambe na bango. Yilimia 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Mu nnaku ezisembayo Obuadiventi obw’e Laodikiya, abo abakiikirizibwa ng’abawala abasirusiru mu lugero lw’abawala ekkumi, Sister White b’ayogera nti bukiikirira “obumanyirivu bw’abantu b’Abadiventi,” “tebamanyi kkubo lya Mukama, newakubadde omusango gwa Katonda waabwe.” Mu ssuula eddirira Yeremiya ayongera okulaga nti “ekkubo” lya Mukama ge “makubo am’edda,” naye Abadiventi abasirusiru ab’e Laodikiya bagaana okutambuliramu oba okuwulira eddoboozi ly’ekkondeere. “Ekkondeere” kabonero k’omusango, nga mazima ddala, Abadiventi abasirusiru ab’e Laodikiya tebagumanyi.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
YHWH navê xwe dibêje: Li rêyan rawestin û bibînin, û ji bo rêyên kevnar bipirsin, ka rêya baş li ku ye; û di wê de bimeşin, hûnê ji bo canên xwe aramiyê bibînin. Lê wan got: Emê di wê de nemeşin. Herwiha min li ser we çavdêran danîn, digotin: Guh bidin dengê keranê. Lê wan got: Emê guh nedin. Ji ber vê yekê, guhdarî bikin, ey netewe; û zanibin, ey civat, ka di nav wan de çi heye. Guh bide, ey erd: va ye, ezê xerabiyê li ser vê gelê bînim, ango berhemê ramana wan, ji ber ku wan guh nedaye peyvên min, ne jî qanûna min, lê ew red kirine. Jeremiah 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
"Bubî" ya ku tê anîn li ser "civata" ku qebûl nekir ku "guhe bide dengê boriyê," û ku "biçe" di "rêyên kevn" de, ku li wir "aramiya" barana paşîn dê were dîtin, di wê demê de pêk tê gava ku "civata" di demê de ya yasaya Yekşemê ya nêzîk tê de "qanûna Wî red dike."
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Elijaʼnyň üç esse ulanylyşy ýakyn wagtda geljek ýekşenbe kanuny bilen başlanýan ýerine ýetiriji höküm döwründe bir habarçynyň hem-de bir hereketiň işini kesgitleýär. Elijaʼnyň üç esse ulanylyşy bilen ýakyn baglanyşykly bolan zat, Ähtiň Habarçysy üçin ýoly taýýarlaýan habarçynyň üç esse ulanylyşydyr. Ýoly taýýarlaýan habarçynyň üç esse ulanylyşy derňew hökümi döwründe bir habarçy we bir hereket arkaly ýerine ýetirilýän işi kesgitleýär. Ýoly taýýarlaýan habarçy bilen Elija üç esse ulanylyşlar hökmünde biri-biri bilen ýakyndan baglanyşyklydyr; edil şonuň ýaly, Rimiň üç esse ulanylyşy hem Wawilonyň ýykylyşynyň üç esse ulanylyşy bilen baglanyşyklydyr, emma olar Hudaýyň hökmi bilen baglanyşykly möhüm tapawutlara eýedir.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Elija-ren hirukoitz aplikazioak eta Ituneko Mezulariaren bidea prestatzen duen mezulariaren hirukoitz aplikazioak loturik daude Jainkoak betetzen dituen bi epaiketa-lan bereizirekin, haren hautaturiko mezulariaren bidez eta mezulariaren mezuarekin bat egiten duen mugimenduaren bidez. Bi lan horiek epaiketaren bi aldi bereizirekin daude loturik, nahiz eta sinboloen artean gainjartzea egon.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Umurimo wa Eliya wa gatatu kandi wa nyuma ufitanye isano n’urubanza nyobozi rw’ubumwe bw’amashami atatu bwa Babuloni ya none, kandi umurimo w’intumwa itegura inzira, ufitanye isano n’urubanza rw’igenzura no kwezwa kw’ubwoko bw’Imana. Malaki igice cya gatatu, gitangizwa n’umurongo wa nyuma w’igice cya kabiri.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? 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. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Nwimwihya Bwana kwa maneno yenu. Hata hivyo ninyi mwasema, Tumemchoshaje? Mnaposema, Kila atendaye maovu ni mwema machoni pa Bwana, naye huwapendeza; au, Yuko wapi Mungu wa hukumu? Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele zangu; naye Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayevumilia siku ya kuja kwake? naye ni nani atakayesimama atakapoonekana? kwa maana yeye ni kama moto wa mtakasaji, na kama sabuni ya wafua nguo; naye ataketi kama mtakasaji na msafishaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Minsiku ya sukululu, kulandana na unenesho wa Malaki, Nzambe ulema na Uadiventi wa Laodikea, abo bakangami na muteso wa 1888. Muteso wa 1888 walengibwe na muteso wa Kora, Datani, na Abiramu; mpe ntemo ya mateya ya muteso wa Kora ezalaki soki bango basalaka mabe bazali kaka bayengebene na miso ya Nkolo.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Awo Kora, mwana wa Izari, mwana wa Kohathi, mwana wa Lawi, na Dathani na Abiramu, wana wa Eliabu, na Oni, mwana wa Pelethi, wana wa Reubeni, walitwaa watu; nao wakasimama mbele ya Musa, pamoja na baadhi ya wana wa Israeli, wakuu wa mkutano mia mbili na hamsini, watu mashuhuri katika kusanyiko, watu wenye sifa; wakakusanyika pamoja juu ya Musa na juu ya Haruni, wakawaambia, Mnajitwalia mno, kwa kuwa kusanyiko lote ni takatifu, kila mmoja wao, naye Bwana yuko kati yao; basi mbona mnajiinua juu ya kusanyiko la Bwana? Hesabu 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Mu ntsuku ta makumu, Xikwembu xi karhatiwile hi Vuvadventista bya Laodikiya lava namarhelaka vukanganyisi bya 1957, lebyi ntsena byi nga ku vonekisiwa ka vukanganyisi bya 1888, lebyi vekiweke eka xitatimende xa ximfumo. Buku leyi nge, Questions on Doctrine yi simeke vukanganyisi bya 1888, lebyi a byi ri ku phindhiwa ka vukanganyisi bya Kora, Datani na Abirama, hi ku ya hi vumbhoni bya ntsumi leyi leriseke Sister White leswaku u fanele ku tshama eka nhlengeletano ya 1888, leswaku a ta tsala ku phindhiwa ka matimu ya vukanganyisi bya Kora. Vavanuna va dzana mbirhi na makume ntlhanu lava a va tiveka va hlengeletane swin’we na Kora, Datani na Abirama, ku lwa na Muxe, muyimeleri wa Xikwembu, eka vukanganyisi byebyo.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
بەست و پێنج پیاوەکەی کە لە حزقیال بەشی هەشتدا بۆ خۆر خەم دەدەن، دەیانەیەک، یان یەک لە دەی دوو سەد و پەنجا پیاوەکەیان نیشان دەدەن کە لە یاخیبوونی قۆرەح و داتان و ئەبیرامدا بخوورەیان پێشکەش کرد، ئەوانەی کە پێشەوایانی یاخیبوونی ساڵی 1888 ـیان نموونەی پێشبینیکراو بوون، ئەو یاخیبوونەی لە ڕووی باوەڕییەوە کە لە ساڵی 1957دا بە بڵاوکردنەوەی کتێبی Questions on Doctrine فەرمی کرا.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
코라와 다단과 아비람의 반역은 하나님께서 그들에게 내리신 “심판”, 곧 그들이 사십 년 동안 광야에서 유리하리라는 선고를 거절한 것이었다. 라오디게아 재림주의는 1856년에 제시된 라오디게아 기별을 거절한 후, 곧 믿음의 부족으로 말미암아 여러 해 더 광야를 방황하리라는 심판이 초래된 뒤, 1863년에 라오디게아의 광야에서 방황하기 시작하였다. 1888년의 반역 때에도 그들은 여전히 존스와 와그너 장로들이 가져온 라오디게아 기별을 받아들이려 하지 않았다.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
1888-ൽ കലഹിച്ചു നിന്നവർ, എൽഡർമാരായ ജോൺസിന്റെയും വാഗണറിന്റെയും ആത്മീയ അധികാരം മാത്രമല്ല നിരസിച്ചത്; പ്രവാചകസ്ത്രീയായ എലൻ വൈറ്റിന്റെ അധികാരവും പരിശുദ്ധാത്മാവിന്റെ അധികാരവും കൂടി അവർ നിരസിച്ചു; കാരണം, സമസ്തസഭയും ഒരുപോലെ വിശുദ്ധമാണെന്ന ആശയം അവർ പ്രവൃത്തിയിൽ പ്രകടമാക്കി.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Na 1863, bazongaki mpo na kolia elongo na mosakoli ya lokuta ya Betele; mpe na kosaláká bongo, na nsuka bandimaki ndimbola ya lobiko oyo etalisamaki na botomboki ya Kora; mpe sima, bakomisaki mateya wana ya lokuta na ndenge ya officiel na buku, Questions on Doctrine. Mateya yango ezali ndimbola ya lokuta ya “boyengebene na nzela ya kondima.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Mwaka wa 1863 wa kuasi ulikuwa mwanzo wa kukataliwa kwa vito vya Miller vilivyoakisiwa juu ya mbao mbili za Habakuki. Katika sura ya pili ya Habakuki, “mjadala” wa aya ya kwanza hatimaye huzaa madaraja mawili ya waabuduo, yanayodhihirishwa kwa kutokubaliana kwao juu ya ujumbe uliokawia.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Talaku, mweya wake uliotukuzwa kwa kiburi si mnyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
Habakkuk sura ya pili ndamwene “kwaamini” kwa “wenye haki” katika lile “jadiliano,” kwalikuwa kwasimama juu ya ile “maono” yenye yalikuwa yameandikwa waziwazi juu ya mabamba. Katika uasi wa 1863, hatua ya kwanza ya kuondoa kile kilichoandikwa juu ya mabamba ilitimizwa na wale ambao hawakuwa tena na imani ya “wenye haki.” Uasi wa 1863 uliwakilisha mbegu ya kwanza ya ule uasi ambao hatimaye ungeweka rasmi ufafanuzi wa uongo wa fundisho la kuhesabiwa haki kwa imani katika 1957.
We will continue this study in the next article.
Tukaleka na disolo yai na lisolo oyo ekolanda.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Yi Mukama, mu mbabazi Ziwe nyinshi, yohereje ubwenge bw’agaciro kenshi ku bantu Be binyuze ku Bakuru Waggoner na Jones. Ubu butumwa bwari ubwo kuzana imbere y’isi, mu buryo busumba ubundi, Umukiza wazamuwe hejuru, igitambo cy’ibyaha by’isi yose. Bwagaragaje gutsindishirizwa kubwo kwizera Umwishingizi; bwatumiriye abantu kwakira gukiranuka kwa Kristo, kugaragarira mu kumvira amategeko yose y’Imana. Benshi bari baratakaje kubona Yesu. Bari bakeneye ko amaso yabo yerekezwa ku Muntu We w’ubumana, ku buntu Bwe, no ku rukundo Rwe rudahinduka ku muryango w’abantu. Ubushobozi bwose bwashyizwe mu maboko Ye, kugira ngo agabire abantu impano nyinshi, aha umukozi w’umuntu utagira icyo yishoboje impano y’agaciro katagereranywa y’ugukiranuka Kwe ubwe. Ubu ni bwo butumwa Imana yategetse ko buhabwa isi. Ni bwo butumwa bw’umumarayika wa gatatu, bugomba kwamamazwa n’ijwi riranguruye, kandi buherekezwa no gusukwa k’Umwuka We mu rugero runini.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Eriro ly’igihe kimwe, ubutumwa bw’umumalayika wa gatatu, bugomba kwamamazwa n’ijwi rirenga, bisobanura imbaraga zirushaho kwiyongera, uko twegera ikigeragezo gikomeye cya nyuma.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Wakati wa jaribu uko juu yetu sasa hivi, kwa maana kilio kikuu cha malaika wa tatu kimekwisha kuanza katika ufunuo wa haki ya Kristo, Mkombozi asameheaye dhambi. Huu ndio mwanzo wa nuru ya malaika ambaye utukufu wake utaijaza dunia yote.” Selected Messages, kitabu cha 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Mvula ya mwisho inapaswa kushuka juu ya watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake.” Review and Herald, April 21, 1891.