At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
“කු” භාෂාවට පරිවර්තනය කිරීමට අවශ්යයි. පරිවර්තනය සඳහා ඉලක්ක භාෂාව ලෙස “කු” යනුවෙන් ඔබ සඳහන් කර ඇතත්, එය කුමන භාෂාවක්දැයි පැහැදිලි නොවේ. කරුණාකර භාෂාව නිශ්චිතව සඳහන් කරන්න.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
"Kurĩ William Miller na andũ arĩa maatiganĩrie wĩra nake nĩmaheirwo kuhubĩria kĩmenyithia kĩu gĩa kwehadharĩria mũciĩ-inĩ wa Amerika. Bũrũri ũyũ nĩguo wathĩnjĩrĩirwo nĩguo gĩkĩrĩrĩro kĩnene kĩa Mũthamaki wa Kwĩra gĩtuĩke gatagatĩ. Nĩ haha ũrathi wa ũhoro wa mũraika wa mbere warĩ na gũkinyĩra gwake kũrĩa kũrĩ nginya ya mbere mũno. Marũa ma Miller na a andũ arĩa maatiganĩrie nake maatwarirwo kũu bũrũri-inĩ wa kũraya. Kũrĩ o handũ harĩa amĩsionari maingĩte thĩ yothe, nĩkwatũmwo Ũhoro ũrĩa Mwega wa gũooka kwa Kristũ hamwe na ihenya. Kũu na kũu gũthararanĩra ũhoro wa Ngai wa tene na tene, ‘Mwĩtigĩrĩriei Ngai, na mũmũhe riiri; nĩgũkorwo ihinda rĩa kĩira gĩake nĩrĩkinyu.’" The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Kuhuma wa mwhi gwa mwisho mwaka wa 1989, ujumbe wa kinabii wa mto Hiddekeli wa Danieli sura ya kumi hadi ya kumi na mbili ulifunuliwa, na Future for America ikasimamishwa katika roho na nguvu za Eliya ili kutangaza ukaribu wa hukumu ya Mungu.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
ميلەريتەكان ڕاگەیاندنی دەستپێكی دادوەرییان كرد، و Future for America كۆتایی دادوەری ڕادەگەیەنێت. چوارچێوەی پێغەمبەرانەی ميلەريتەكان دوو هێزی وێرانكەری پەگانیزم بوو، پاشان پاپایەت. چوارچێوەی پێغەمبەرانەی Future for America سێ هێزی وێرانكەری پەگانیزمە، پاشان پاپایەت و دوای ئەوە پرۆتستانتیزمی هەڵگەڕاو.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Abami ba Miller batangiriye ku rwego rwa Filadelifiya, hanyuma bahinduka Abalawodikiya. Future for America yatangiye ku rwego rw’Abalawodikiya, kandi ihindukira ku rwego rwa Filadelifiya. Ihinduka ry’Abami ba Miller riva i Filadelifiya rijya i Lawodikiya ryari rifitanye isano n’urupfu rwa Eliya n’ubutumwa bwe bw’indahiro ya Mose. Ihinduka rya Future for America rifitanye isano n’urupfu n’izuka bya Eliya na Mose byo mu Ibyahishuwe igice cya cumi na kimwe.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Mu mwaka wa 1844, hukumu ilipofunguliwa, Wamileraiti walikuwa wametimiza kazi ya Eliya katika Mlima Karmeli. Mwishoni mwa hukumu, kwenye sheria ya Jumapili, vuguvugu la Future for America litakuwa limetimiza kazi ya Eliya katika Mlima Karmeli. Katika historia ya Wamileraiti, alama tatu za njia za unabii wa miaka sitini na mitano, zinazotambulishwa katika Isaya sura ya saba, aya ya nane, zilirudiwa wakati mataifa mawili yaliunganishwa pamoja kuwa taifa moja ili kuisimamisha pembe ya Kiprotestanti ya mnyama wa nchi wa Ufunuo kumi na tatu. Katika historia ya Future for America, alama tatu za njia za hiyo miaka sitini na mitano zinakaririwa wakati mataifa mawili yanapoungana kuunda pembe ya Urepublikanismu inayosema kama joka.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Kuqala kulezo zimpawu ezintathu zomgwaqo emlandweni wesiprofetho we-Future for America, kwakuyisikhathi sokuphela ngowe-1989. Esesibili kwakunguSepthemba 11, 2001, kanti esesithathu kuyoba ngumthetho weSonto ozayo maduze. Emlandweni wamaMillerite, ukulandelana kwezimpawu zomgwaqo ezikhonjiswe ku-Isaya isahluko sesikhombisa kwaguqulwa kwaqhathaniswa nokulandelana kwezimpawu zomgwaqo emlandweni ka-Isaya. Emlandweni we-Future for America, ukulandelana kuyahambisana nesikhombo sokuqala seminyaka engamashumi ayisithupha nanhlanu, nakuba ekugcineni kungasekho nhlobo isici sesikhathi. Kusukela ngo-Okthoba 22, 1844, noma yiluphi uhlelo lokusebenza lwesikhathi sesiprofetho luyinkohliso kaSathane.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Maandiko ya kinabii ya kuhalalisha kushikilia mfuatano wa alama tatu za njia kama zilivyowekwa katika Isaya saba, kinyume na mpangilio wake uliogeuzwa katika historia ya Wamilleri, kwa sehemu yanategemea kanuni ya kutajwa kwa mara ya kwanza. Mpangilio wa miaka sitini na mitano umetajwa kwa mara ya kwanza katika Isaya saba, na ingawa kipengele cha kipindi cha miaka sitini na mitano hakipo tena, wakati utimilifu wa mwisho wa historia ya kinabii iliyowakilishwa na miaka hiyo unapotokea katika harakati za wakati wa mwisho, alama hizo tatu za njia bado zinatambulika, na zinadumisha mpangilio ule ule kama katika historia ya Isaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Sababu ya pili ya kudumisha mpangilio wa kwanza wa alama za njia ni uhusiano wa historia ya Wamilleri, ambamo ile miaka sitini na mitano ilitimizwa, na mwendelezo ambao vuguvugu la Wamilleri linao pamoja na vuguvugu la Future for America. Historia ya Wamilleri ilikuwa mwanzo, na Future for America ndiyo mwisho.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Vuguvugu la Wamileri liliisha mwaka 1863, wakati kanisa la Waadventista Wasabato lililoandikishwa kisheria lilipoanza. Wakati huo, mjumbe wa Eliya aliyekuwa amekuja wakati wa mwisho mwaka 1798, maono ya mto Ulai yalipofunuliwa, alinyamazishwa na kutiwa muhuri. Mwaka 1989, wakati wa mwisho, maono ya mto Hiddekeli yalipofunuliwa, mjumbe wa Eliya alirudi.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
دەستنیشانکردنێکی سێیەم بۆ پاراستنی زنجیرەی ڕەسەنی نیشانەکان، لەو هێڵە پێشبینییەدا دەبینرێت کە سەبارەت بە ئاژەڵی زەوی و دوو شاخەکەیەتی دەدوێت. لە مێژووی Milleriteدا، دوو نەتەوە یەکگرتن بۆ ئەوەی شاخی پرۆتستانتیزم پێکبهێنن. لە مێژووی Future for Americaدا، دوو شاخی پرۆتستانتیزمی مرتەد و کۆماریخوازیی مرتەد یەک دەبن بۆ ئەوەی ئەو یەک نەتەوەیە پێکبهێنن کە هەم «وێنەی» ئاژەڵەکەیە، و هەروەها «وێنەیەک بۆ» ئاژەڵەکەشە. ئەو دوو نەتەوەیەی کە لە مێژووی کۆتاییدا یەکدەگرن بۆ پێکهێنانی ئەو تاکە شاخەی کڵێسا و دەوڵەت، لە یاسای یەکشەممەدا بەو تەواوبوونە دەگەن.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
رەھھەتنىڭ سۈرىتى تولۇق شەكىللەنگەندە، ئۇنىڭ ئاخىرلىشىشى يەكشەنبە قانۇنىنى ئۆتكۈزەلەيدىغان قابىلىيىتى ئارقىلىق ئىسپاتلىنىدۇ. بۇ سۈرەتنىڭ شەكىللىنىشى ۋاقىت جەريانى بولسىمۇ، رەھھەتنىڭ بەلگىسى ۋاقىتتىكى بىر نۇقتىدۇر. سۈرەتنى شەكىللەندۈرۈش ۋاقتى 1798-دىن 1844-گىچە ئىبادەتخانىنىڭ قۇرۇلغان قىرىق ئالتە يىلى بىلەن ئىپادىلەنگەن. جۇمھۇرىيەتچى مۈڭگۈز، رەھھەتنىڭ سۈرىتى شەكىللىنىۋاتقان بۇ ۋاقىت جەريانىدا، دىنىي-سىياسىي بىر ئىبادەتخانا قۇرىدۇ.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
ការអភិវឌ្ឍន៍នៃរូបសំណាករបស់សត្វតិរច្ឆានបានចាប់ផ្តើមតាមបែបទំនាយនៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១។ វិបត្តិនោះបានសម្គាល់ការមកដល់នៃ Patriot Act ដែលបានសម្គាល់ការផ្លាស់ប្តូរនៅក្នុងច្បាប់រដ្ឋធម្មនុញ្ញពីគោលការណ៍នៃច្បាប់អង់គ្លេស ទៅកាន់គោលការណ៍នៃច្បាប់រ៉ូម។ ច្បាប់អង់គ្លេសមានមូលដ្ឋានលើគោលការណ៍ថា មនុស្សម្នាក់គឺឥតទោស រហូតទាល់តែត្រូវបានបង្ហាញភស្តុតាងថាមានទោស ហើយច្បាប់រ៉ូមមានមូលដ្ឋានលើគោលការណ៍ថា មនុស្សម្នាក់មានទោស រហូតទាល់តែត្រូវបានបង្ហាញភស្តុតាងថាឥតទោស។
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Ka politikahe motse-tempele se hahuoang ho tloha ka Loetse 11, 2001 ho fihlela molao oa Sontaha se boetse se tšoantšetsoa ka ho thehoa ha setšoantšo sa sebata. Nako ea boporofeta ha e sa sebetsa, kahoo lilemo tse mashome a mane a metso e tšeletseng tseo lenaka la Boprostanta le ileng la haha tempele ea moea ka tsona li tšoantšetsa nako, eseng ntlha e le ’ngoe nakong, eo ka eona lenaka la Rephabliki le emisang tempele ea lona ea bolumeli-lepolotiki.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Na ku kyandi kikatatu kya kuba twasapwila mulondoloko umo wine wa bipimo bitatu bya myaka makumi mutanda na itano byalondesheledwe mu Esaya seveni ni bino; chitanshi, mukote wa kutanika kwa kutanshi; 742 BC, 723 BC ne 677 BC, e ico myaka ikumi na mutanda na pabili yakonkelelwe na myaka makumi yane na mutanda. Mu lisano lya ba-Millerite cali mu kulengana; 1798, 1844 ne 1863, e ico myaka makumi yane na mutanda yakonkelelwe na myaka ikumi na mutanda na pabili.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Uthibitisho wa pili ni mwendelezo wa ujumbe kuhusu wajibu na kazi ya Eliya. Eliya aliwasili wakati wa mwisho mwaka 1798, kitabu cha Danieli kilipofunguliwa (Danieli 8:14), kisha akawasili kwenye pambano la Mlima Karmeli kuanzia 1840 hadi 1844, na baadaye akafungwa pamoja na teolojia ya desturi na mapokeo mwaka 1863. Eliya aliwasili tena wakati wa mwisho mwaka 1989, kitabu cha Danieli kilipofunguliwa. Kwa namna ya kinabii alisafiri hadi Septemba 11, 2001, ambapo pambano la Mlima Karmeli linaanza, na hatimaye kufikia sheria ya Jumapili inayokuja upesi. Mwendelezo wa wajibu na kazi ya Eliya unaunga mkono mfuatano wa alama za njia uliotambuliwa katika Isaya saba.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Muktadha wa pembe mbili za mnyama wa nchi unaonyesha ya kwamba pembe zote mbili hubadilika kutoka mamlaka mbili kuwa moja, moja katika mwanzo na nyingine katika mwisho wa ufalme wa sita wa unabii wa Biblia. Wakati vijiti viwili vya ama mwanzo au mwisho vinapokusanywa na kuunganishwa pamoja kuwa taifa moja, huwakilishwa kuwa vinajenga ama hekalu la kiroho katika mwanzo au hekalu la kiroho la kidini-kisiasa katika mwisho. Hekalu la bandia ni mfano wa hekalu la kipapa, ambamo papa ameketi katika hekalu la Mungu akijitangaza mwenyewe kuwa Mungu.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Marekani itakaposema kama joka katika sheria ya Jumapili, itakuwa ikilitimiza hilo sanamu lenyewe, kwa maana itakuwa imejenga hekalu la bandia ambamo kanisa na serikali zimeunganishwa kuwa fimbo moja, na kanisa litakuwa ndilo linalotawala uhusiano huo.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Muli Isaya seveni, muprofita Isaya atwalile umwana wakwe ukushimikila ubutumwa ku mfumu Ahazi pa mukololo gwa cishiba ca pa mulu, ku mpanga ya mufulushi.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Bino Mukama n’abwira Isaaya nti: Genda kaakano osisinkane Akazi, ggwe ne Seya-Yashubu mutabani wo, ku nkomerero y’omukutu gw’amazzi ogw’ekidiba eky’engulu, mu kkubo ery’ennimiro y’omwozi. Isaaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
“shearjashub”란 말은 “남은 자가 돌아오리라”는 뜻이다. 밀러파의 시작 운동의 남은 자는 1989년의 Future for America 운동에서 돌아왔다. 이사야와 그의 아들은 아버지와 아들의 관계를 통하여 시작과 끝을 나타낸다. 그들은 아버지들의 마음을 자녀들에게로, 자녀들의 마음을 아버지들에게로 돌이키게 할 엘리야의 영을 전한다. 이사야는 악한 왕 아하스에게 엘리야의 기별을 선포하고 있었다. 아하스는 여러 악한 행위 가운데서도 특히 성소의 예배를 중지시키고, 그 자리에 앗수르 신전의 모형을 세운 일로 알려져 있다.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
ئەحاز لە کاتی دەستپێکردنی پاشایەتییەکەی بیست ساڵە بوو، و شانزە ساڵ لە ئۆرشەلیم پاشایەتی کرد؛ ئەوەی لە بەرچاوی یەزدانی پەروەردگاری خۆی راست بوو نەیکرد، وەک داودی باوکی. بەڵکو لە ڕێگای پاشاکانی ئیسرائیل ڕۆیشت؛ بەڵێ، کوڕەکەشی بە ئاگر تێپەڕاند، بەپێی قێزەونەکانی نەتەوەکانەوە، ئەوانەی یەزدان لەبەردەم نەوەکانی ئیسرائیل دەریکردبوون. لە شوێنە بەرزەکان، و لەسەر گردەکان، و لەژێر هەر دارێکی سەوزدا قوربانی دەکرد و بخوور دەسووتاند. ئینجا ڕەزین پاشای سووریا و پەقەحی کوڕی ڕەمالیا، پاشای ئیسرائیل، بۆ جەنگ دژی ئۆرشەلیم سەرکەوتن؛ ئەحازیان گەمارۆ دا، بەڵام نەیانتوانی سەری لێ بکەن. لەو کاتەدا ڕەزین پاشای سووریا ئەیلاتی بۆ سووریا گەڕاندەوە و جولەکەکانی لە ئەیلات دەربەکرد؛ سوورییەکان هاتنە ئەیلات و تا ئەمڕۆ لەوێ نیشتەجێن. ئینجا ئەحاز نێردراوانی بۆ تیگلات-پیلسەر پاشای ئاشوور نارد و گوتی: من خزمەتکار و کوڕی تۆم؛ سەر بکەوە و لە دەستی پاشای سووریا و لە دەستی پاشای ئیسرائیل ڕزگارم بکە، کە دژم هەڵساون. ئەحاز زیو و زێڕەکەی لە ماڵی یەزدان و لە گەنجینەکانی کۆشکی پاشادا دۆزرابوو هەڵگرت و وەک دیارییەک بۆ پاشای ئاشوور نارد. پاشای ئاشووریش گوێی لێگرت؛ چونکە پاشای ئاشوور دژی دیمەشق سەرکەوت، داگیری کرد، خەڵکەکەی بە دیل بۆ قیر برد، و ڕەزینی کوشت. پاشا ئەحاز بۆ دیمەشق چوو بۆ ئەوەی تیگلات-پیلسەر پاشای ئاشوور ببینێت، و قوربانگایەکی ئەوێی بینی؛ ئەحاز پاشا شێوەی قوربانگاکە و نەخشەیەکەی، بەپێی هەموو دروستکارییەکەی، بۆ ئوریای کاهین نارد. ئوریاش کاهین قوربانگایەکی دروستکرد بەپێی هەموو ئەوەی پاشا ئەحاز لە دیمەشقەوە ناردبووی؛ جا ئوریا کاهین پێش ئەوەی پاشا ئەحاز لە دیمەشق بگەڕێتەوە دروستی کرد. کاتێک پاشا لە دیمەشقەوە هاتەوە، پاشا قوربانگاکەی بینی؛ پاشا نزیک بۆوەیەوە و لەسەری قوربانی پێشکەش کرد. قوربانی سووتاندنی خۆی و پێشکەشی نانەکەی سووتاند، و پێشکەشی شەرابەکەی ڕژاند، و خوێنی قوربانییەکانی ئاشتبوونەوەکەی لەسەر قوربانگاکە پڕژاند. قوربانگای بڕۆنزیشی، کە لەبەردەم یەزدان بوو، لە پێشەوەی ماڵەکە، لەنێوان قوربانگاکە و ماڵی یەزدانەوە، هێنایەوە و لەلای باکووری قوربانگاکە داینا. پاشا ئەحاز فەرمانی بە ئوریا کاهین دا و گوتی: لەسەر ئەو قوربانگایە گەورەیە قوربانی سووتاندنی بەیانی، و پێشکەشی ئێوارە، و قوربانی سووتاندنی پاشا، و پێشکەشی نانی ئەو، لەگەڵ قوربانی سووتاندنی هەموو گەلی خاکەکە، و پێشکەشی نانیان، و پێشکەشی شەرابەکانیان بسووتێنە؛ و هەموو خوێنی قوربانی سووتاندن و هەموو خوێنی قوربانی لەسەری بپڕژێنە؛ بەڵام قوربانگای بڕۆنز بۆ من دەبێت بۆ پرسیارکردن. ئوریا کاهینیش بەم جۆرە کرد، بەپێی هەموو ئەوەی پاشا ئەحاز فەرمانی پێدا. پاشا ئەحاز کەنارەکانی بنکەکان بڕییەوە، و تەشتەکەی لەسەریان لابرد؛ دەریاچەکەشی لەسەر مانگاکانی بڕۆنزەوە، کە لەژێری بوون، دابەزاند و لەسەر ڕەوشتی بەردین داینا. هەروەها پەناوەی شەممە، کە لە ماڵدا بنیاتیان نابوو، و دەروازەی چوونەژوورەوەی پاشا لە دەرەوە، لەبەر پاشای ئاشوور لە ماڵی یەزدان گۆڕی. ٢ پاشاکان 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Mfalme wa Ashuru anamwakilisha mfalme wa kaskazini, ambaye ni ishara ya upapa. Mfalme mwovu Ahazi alikuwa kiongozi halisi wa Yuda, nchi ile halisi ya utukufu. Isaya na mwanawe walipokutana naye kando ya mfereji wa birika la juu, penye shamba la mfuliaji nguo, wakiwa na ujumbe kwamba mabaki yangerudi, mfalme huyo mwovu alikuwa katika mgogoro wa vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini. Katika mgogoro huo, alikataa ujumbe aliotolewa na Mungu kwa njia ya nabii Isaya, naye akamfikia mfalme halisi wa kaskazini ili apate ulinzi.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Isaiah saba nsa mu kineni kyaana mutwe wa nsi ya kimuya ya utumbi, ye usololanga ku upapa alangane nakuya mupika gwa ngondo ya hagati, pa buyo bwa kusololanga ku Leza. Kutomboka kwa Ahazi kuli Leza kulangishiwa muli ena kuya kubona mfumu ya kula kwa lubali lwa kukasiba no kupanga kipasho kya tempele ya leza wa mfumu ya kula kwa lubali lwa kukasiba, no kutuma ico kipasho kya tempele ku mupukapriesti mukankala mu Yerusalemu, uyo pano waimika kipasha kyakulingana kya tempele ya bufi mu mpanga ishila sha sanctuary ya Leza. Mfumu mbi Ahazi imilanga leta, kabili ukulabana kwa mupukapriesti kumilanga ukusankanishiwa kwa chalichi na leta.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Ubwigome nyakuri bugaragaza ubugome bw’umuyobozi w’igihugu cy’ubwiza cyo mu bya mwuka, wigana umurimo wo gusenga wa papa (umwami w’amajyaruguru) kandi agahagarika ugusenga nyakuri ko mu buturo bwera bw’Imana. Ubwigome bwa Ahazi bugaragaza ubuyobozi bwa Leta Zunze Ubumwe z’Amerika, bwubaka urusengero rw’impimbano mu gihugu cy’ubwiza, rukaba ari ikopi y’urusengero rw’umwami w’amajyaruguru.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Yesaya saba ya obuprofeti erikworeka obutandikiro bw’emyaka nkaaga na etaano egy’ekinyama eky’ensi, kandi n’okusinga kimwe erikworeka obwire bw’okuhendera bw’ekinyama eky’ensi. Hariho omushana mungi ogurikubaasa kukurwamu omu miterere y’obuprofeti ya Yesaya saba, kwonka aha mwanya gunu nitukozesa busha omusingye ogu Kristo arikushushanisamu enkomerero y’ekintu n’obutandikiro bw’ekintu. Aha nitukora enkozesa egi, tutari munonga kugyenda munda kimwe omu birikurugamu eby’embeera y’ebyafaayo ya Yesaya saba. Nitworeka ngu obwo ehembe y’Oburepublican obwahindukire ekyaha erikwegaita n’ehembe y’Obuporotesitante obwahindukire ekyaha, kiba kiri ekifaanani ky’okwombeka hekalu y’obunyakyengye.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Ukusimikwa kwa hekalu la bandia, ambalo limeundwa kwa mfano wa hekalu la mfalme wa kaskazini, kunawakilisha historia ile ambapo sanamu ya mnyama inafanyizwa, nayo ndiyo jaribu kuu kwa watu wa Mungu, ambalo kwa hilo hatima yao ya milele itaamuliwa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“رب بۆ من بە ڕوونی دەرخستووە کە وێنەی ئاژەڵەکە پێش داخستنی ماوەی تاقیکردنەوە دروست دەبێت؛ چونکە ئەوە تاقیکردنەوەیە گەورەیە بۆ گەلی خودا، کە بەهۆی ئەوەوە چارەنووسی هەتاهەتاییان دیاری دەکرێت.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ew e ceribandina ku gelên Xwedê pêdivî ye ku berî ku bêne mor kirin, derbas bibin. Hemû yên ku bi parastina qanûna Wî û bi redkirina qebûlkirina şembeya derewîn, dilsoziya xwe ji Xwedê re îspat kirin, dê li bin ala Xudan Xwedê Yehowa rawestin, û dê mora Xwedê yê zindî bistînin. Lê yên ku rastiya bi eslê xwe ji ezmanê ye berdin û şembeya Yekşemê qebûl bikin, dê nîşana heywan bistînin” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Abadventista b’Olunaku olw’Omusanvu, abali “abantu ba Katonda” ab’e Laodikiya, balina “ekigezo ekinene” ekibawo nga ekiseera ky’okusaasirwa tekinnaggwaako. Kino kye “kigezo” kye balina okuyitamu “nga tebannateekebwako akabonero.” Akabonero ka Katonda n’okuggwaawo kw’ekiseera ky’okusaasirwa bibawo ku Sunday law. Okukolebwa kw’ekifaananyi ky’ensolo kubaawo mu kiseera ekitwala okutuuka ku Sunday law era ne kiggweerayo. Ekifaananyi ky’ensolo n’okukolebwa kwakyo ge mazima aganaasalawo enkomerero yaffe ey’emirembe n’emirembe. Okukolebwa kw’ekifaananyi ekyo kulagiddwa ng’okugatta emiggo ebiri okukola eggwanga limu. Okugattibwa kw’emiggo ebiri kubaawo ku ntandikwa y’ebyafaayo bya Amerika, era nate ne ku nkomerero yaabyo. Emiggo ebiri gyagattibwa ku ntandikwa okuteekawo ejjembe erya Pawulo, era emiggo ebiri gyegattibwa ku nkomerero okuteekawo ejjembe erya Republican.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Mwanzoni mwa historia ya 1798 hadi 1844, hekalu la pembe ya Kiprotestanti lilijengwa. Miaka kumi na tisa baadaye, rais wa kwanza wa Chama cha Republican wa pembe ya Republican alinena kama mwanakondoo, na kwa kufanya hivyo akaanza mchakato wa kuwaweka huru watumwa, lakini jambo hilo lilimgharimu uhai wake. Mwana-kondoo wa Mungu alikufa msalabani ili kuwaweka wanadamu huru kutoka katika utumwa wa dhambi, lakini jambo hilo lilimgharimu uhai wake. Msalaba ndio Tangazo la Ukombozi. Katika historia ambayo pembe ya Republican ilikuwa ikiwaweka huru watumwa, pembe ya Kiprotestanti ilikataa unabii wa utumwa. Katika historia ya sheria ya Jumapili, wakati pembe ya Republican inapoweka tena utumwa wa kiroho, pembe ya Kiprotestanti itakuwa ikitangaza ujumbe unaowaweka mateka huru.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Mukuru wa mwisho wa pembe ya Kirepublikani ya mnyama wa nchi atanena kama joka, na atakapofanya hivyo, pembe ya kweli ya Kiprotestanti itainuliwa kama bendera. Hilo limefananishwa katika pembe mbili za Umedi na Uajemi wa halisi na wa kiroho. Umedi na Uajemi wa halisi ulikuwa ufalme wa pili wa unabii wa Biblia, na ufalme wa sita wa unabii wa Biblia ni Umedi na Uajemi wa kiroho. Katika kitabu cha Danieli, kondoo dume wa Umedi na Uajemi alikuwa na pembe mbili, kama ilivyo Marekani, lakini pembe ya pili ilitokea mwisho.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Hanyuma nengulile ameso ami, ngabona; bheka, phambi komfula kwakumi inqama eyayinezimpondo ezimbili; lezo zimpondo zombili zazinde; kodwa esinye sasingeside kakhulu kunesinye, kanti eside kakhulu savelela ekugcineni. Daniyeli 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Mu mateka y’ubuhanuzi bw’inyamaswa yo ku isi n’amahembe yayo yombi, ihembe ry’Abaporotesitanti ryabanje kumenyekana; ariko aho kuzamuka no kurangiza umurimo, ryasubiye mu butayu bw’ubuhumyi bwa Lawodikiya. Mu mateka igihe ihembe ry’Abarepubulikani rivuga nk’ikiyoka kandi rigashyiraho itegeko rya ku Cyumweru rigiye kuza vuba, ihembe nyakuri ry’Abaporotesitanti ni bwo amaherezo rizazamurwa nk’ibendera. Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bonyine bamenya ikigeragezo gishushanywa no kuremwa kw’ishusho y’inyamaswa ni bo bazahabwa ikimenyetso cy’Imana igihe igihe cy’imbabazi kizaba gifunzwe. Ubutumwa bugaragaza iyi nzira y’igeragezwa ubu buri gukurwaho ikidodo ku muntu wese ushaka kubyungukiramo.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Elia avya kuantu kwa vandu vosi, ndya avahungu, Mweha guikala hadji vuli pakachi ka myono yivili? Kana Yehova ni Nguluvi, mulondeleni ye; ila kana Baali, ndipo mulondeleni ye. Na vandu vakamulunguja neno hata limwe. 1 Wafalme 18:21.