The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
A Chhiar Thuthlung hlui tâwpna thu chuan, Lalpa ni ropui leh hlauhawm tak hmaah hrilhfiahtu Elija a lo lang ang a, thuchah a rawn keng dâwn tih thutiam a sawi chhuak a ni.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Nenjini, nitabatumira Eliya umuhanuzi imbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uhoraho uza; kandi azagarura umutima wa ba se ku bana babo, n’umutima w’abana ku ba se, kugira ngo ntazaza ngo nkubite isi umuvumo. Malaki 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
Bibilia ni wazi kwamba “siku ile kuu na ya kutisha ya Bwana,” au “laana” ambayo Mungu “ataipiga nchi kwa hiyo,” pia imeonyeshwa kwa ishara kama “mapigo saba ya mwisho,” au “ghadhabu ya Mungu” katika kitabu cha Ufunuo. Sura ya kumi na tano ya Ufunuo inatanguliza mazingira ya kinabii yanayoongoza kwenye kumiminwa kwa yale mapigo saba ya mwisho, makuu na ya kutisha, ya sura ya kumi na sita.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Kandi namwona ishara nyingine mbinguni, kubwa na ya ajabu, malaika saba wenye mapigo saba ya mwisho; kwa maana katika hayo hasira ya Mungu imetimizwa.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Na nikakiona kana kwamba ni bahari ya kioo iliyochanganyika na moto; nao wale walioupata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama juu ya bahari ile ya kioo, wakiwa na vinubi vya Mungu. Nao wanaimba wimbo wa Musa, mtumishi wa Mungu, na wimbo wa Mwana-Kondoo, wakisema, Matendo yako ni makuu na ya ajabu, Bwana Mungu Mwenyezi; njia zako ni za haki na za kweli, ewe Mfalme wa watakatifu. Ni nani asiyekucha, ee Bwana, na kulitukuza jina lako? kwa kuwa wewe peke yako ndiwe mtakatifu; kwa kuwa mataifa yote watakuja na kuabudu mbele zako; kwa kuwa hukumu zako zimefunuliwa.
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Y después de esto miré, y he aquí, fue abierto en el cielo el templo del tabernáculo del testimonio; y salieron del templo los siete ángeles, teniendo las siete plagas, vestidos de lino puro y resplandeciente, y ceñidos alrededor del pecho con cintos de oro. Y uno de los cuatro seres vivientes dio a los siete ángeles siete copas de oro llenas de la ira de Dios, que vive por los siglos de los siglos. Y el templo se llenó de humo por la gloria de Dios y por su poder; y nadie podía entrar en el templo hasta que se cumpliesen las siete plagas de los siete ángeles. Apocalipsis 15:1–8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Sababu ya kwamba “hakuna mtu aliyeweza kuingia ndani ya hekalu, hata mapigo saba ya malaika wale saba yalipotimizwa” ni kwamba nafasi ya kupata wokovu hufungwa wakati hekalu linapojazwa moshi katika sura ya kumi na tano. Wakati wa rehema ambao wanadamu walipewa ili watubu na kuupata wokovu huwa umekwisha wakati huo. Wakati huo unapofikiwa, “siku ile kuu na ya kuogofya ya Bwana,” ambayo Yohana huiita “mapigo saba ya mwisho,” humwagwa kabla ya Kuja kwa Kristo Mara ya Pili. Malaki aliita siku hiyo “ya kuogofya,” na Isaya huitambulisha kuwa ni “kazi yake ya ajabu” ya Mungu.
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Nokuba Mukama aligolokoka nga bwe yali ku lusozi Perazimu, alisunguwala nga bwe yali mu kiwonvu kya Gibyoni, akole omulimu gwe, omulimu gwe ogw’ekitalo; era atuukirize ekikolwa kye, ekikolwa kye eky’ekitalo. Kale nno temubeeranga abanyoomi, emiguwa gyammwe giremenga okunywezebwa: kubanga mpulidde okuva eri Mukama Katonda ow’eggye okuzikirira, kwe kuteekeddwawo ku nsi yonna. Isaaya 28:21, 22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Ndzi hambileswi “ntirho wa Xikwembu wo hlamarisa” wu katsaka “misava hinkwayo,” Nhlavutelo wu veka erivaleni leswaku ku chuluriwa ka makhombo ku fambisana ni ku xandzuka ka tiko rin’we.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Amahanga y’amahanga azakurikira urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo ibanza kuyobora, nyamara icyo kibazo gikomeye kizagera ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.
“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, mboka ya bonsomi ya losambo, ekosangana na Bopapa na kotindika lisosoli ya bato mpe na kotinda bato bápesa lokumu na sabata ya lokuta, bato ya mboka nyonso ya mokili mobimba bakokambama mpo na kolanda ndakisa na ye.” Testimonies, volimi 6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Buli taifa litajaza kikombe cha wakati wao wa rehema ya majaribio, lakini “hukumu za Mungu” ambazo Sister White anazitambulisha kuwa ni “uangamivu wa kitaifa,” “wakati wa hukumu za uharibifu za Mungu,” kama anavyoiita pia historia inayoanza kwenye sheria ya Jumapili katika Marekani, si yale mapigo saba ya mwisho.
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Masika maiza ngwiza niho mĩthenya ya Ngai ĩkũgĩrwo tondũ wa mũhianano mũnene bũrũri-inĩ witũ. Aathani a bũrũri witũ nĩmakũhũthĩra, na njira ya mĩtugo ya sheria, watho wa Kiumia, na ũguo andũ a Ngai magĩthĩnjwo na ũgwati mũnene. Rĩrĩa bũrũri witũ, thirikari-inĩ ciake cia ũtethanio wa sheria, igatũma sheria cia kũoya thamiri cia andũ thĩinĩ wa wega wao wa kĩhooya, na kũhũthĩra gũtĩkĩria Kiumia, o na kũreha hinya wa gũtunyĩrĩria igũrũ rĩa arĩa marĩhũthagĩra Thabato ya mũthenya wa mũgwanja, nĩho watho wa Ngai ũkaagĩrwo ta ũtari na hinya o mĩtugo yothe bũrũri-inĩ witũ; na kwĩhũgũra kwa ihinda rĩa taifa gũgacokerwo nĩ gũkang’aria kwa taifa.” Review and Herald, December 18, 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Ubucamanza bw’Imana, mushiki wacu White avuga ko ari “ugusenyuka kw’ishyanga,” butangirira ku itegeko ry’Igihugu ryerekeye ku Cyumweru kandi bukaranga intangiriro y’“ikorwa ryayo ridasanzwe” ry’Imana, nubwo iryo kikorwa ridasanzwe ry’Imana risobanurwa by’umwihariko kurushaho nk’ibyago birindwi bya nyuma. Ishusho yuzuye kurushaho y’ikorwa ridasanzwe ry’Imana igaragara iyo gukizwa kuva mu Egiputa kongerewe ku murongo w’ubucamanza nyubahirizamategeko bw’Imana. Ibyago byo mu Egiputa, nubwo byari icumi mu mubare, byari byaraciyemo ibice. Bitatu bya mbere byatandukanyijwe n’ibirindwi bya nyuma. Bityo rero, gukizwa kuva mu Egiputa kugaragaza igihe gihagarariwe n’ibyago bitatu bya mbere, gitangirana n’ugusenyuka kw’ishyanga kwa Leta Zunze Ubumwe za Amerika, kandi kigakomeza kugeza igihe Mikaheli ahagurukira maze igihe cy’igeragezwa cya muntu kigafungwa.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
“Ukuhukumira kwa Nzambi kukeyela vana vaavo badi kusaka kunyokola ne kubebisa bantu Bandi. Kulemba kwandi ntangu nda yinda kuidi babi kupesa bantu kikesa mu disumu, kansi etumbu yabu kele ya kusungama mpi ya boma, ata mu mambu moso muoyo me bikama ntangu nda yinda. ‘Mfumu akatondama mutindu mu Mongo wa Perazimi, akawila nganzi mutindu mu lubwaku lwa Gibeoni, sambu na kusala kisalu Kiandi, kisalu Kiandi ya ngitukulu; mpi na kulungisa diambu Diandi, diambu Diandi ya ngitukulu.’ Yezaya 28:21. Kuidi Nzambi eto ya mvibudulu, kisalu ya kupesa etumbu kele kisalu ya ngitukulu. ‘Mutindu Mono kele moyo, me tuba Mfumu Nzambi, Mono kele ve na kyese mu lufwa lua muntu ya mbi.’ Ezekiele 33:11. Mfumu kele ‘ya mvibudulu mpi ya lemvo, ya nda yinda mu kukanga ntima, mpi ya bunene mu mambote mpi mu kedika, … ya lemvokilaka bubiende, mpi kudiangidila, mpi disumu.’ Kansi Yandi ‘takalongola ata fioti ve muntu ya foti.’ ‘Mfumu kele malembe mu nganzi, mpi nene mu lulendo, mpi takatambula ata fioti ve muntu ya mbi bonso muntu ya konda foti.’ Kubasika 34:6, 7; Nahumi 1:3. Na mambu ya boma mu lunungu, Yandi akamonomonisa ete lutumu lua Nsiku Kiandi yina me nyatamuka kele na kiyeka. Bukali bwa kufuta bubi yina ke vingila mubuki nsiku lenda kuzabikila na mutindu Mfumu kele malembe na kusadisa lunungu. Dikanda yina Yandi ke yindulaka ntangu nda yinda, mpi yina Yandi takubeta ve tii kuna yo me fulusa ndambu ya bubiende bwayo mu lutangu lua Nzambi, na nsuka yo akunwa kopo ya nganzi yina me vukana ve ata fioti na mvibudulu.”
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
“Kristo aakhyaake yakweedi uvukanishi wake mwi santuari, ghadhabu isitwanganyikiighwe yiitishiibwe ghwa bhala bhano bhasuujia mnyama na sanamu yakwe, kandi bhakwakiila alama yakwe (Ufunuo 14:9, 10), yisukighwa. Mapigo agha ghwa Misri, lindi Nguluve aalikahabeela kuponia Israeli, ghali gha mibele yimo na hukumu zila izya kutisha zaidi kandi izya kukoma kueneela, zila zyeghiile kughwa pa nsi looli tu kabla ya ukombozi wa mwisho wa bhantu bha Nguluve. Uyo uwafunuo akayuga, lindi akazelela mapigo agha gha kutisha: ‘Likagwa lipele libhiibhi kandi lya maumivu pa bhantu bhala bhano bhali ni alama ya mnyama, na pa bhala bhano bhakasuujia sanamu yakwe.’ Bahari ‘ikaba ndagha isiighana ni danda ya mufu: na kila nafsi yenye uhai mu bahari yikafwa.’ Kandi ‘mito na chemchemi za maji … zikaba danda.’ Hata linga mapigo agha ni gha kutisha, haki ya Nguluve yimilile yihalosighwe kabisa. Malaika wa Nguluve ayugha: ‘Wee uli mwene haki, Ee Mukama, … kwa kuteeka hukumu izi. Pantu bhene bhatimine danda ya bhatakatifu na ya bhakuhubiri, na Wee ubhapiile danda ya kunywa; pantu bhastahili.’ Ufunuo 16:2–6. Kwa kubhahukumu bhantu bha Nguluve ku kifo, bhene bhakajipaatia hatia ya danda yao kwa kweli sawa ni kwamba yitimikighwe ni mikono yao. Mu mibele yila yila Kristo akabhatanga Bhayahudi bha mu gihe kyake kuwa ni bhenye hatia ya danda yonti ya bhantu bhatakatifu yila yitimikighwe kuumila mu siku za Abeli; pantu bhali ni roho yila yila kandi bhali bhakutafuta kutenda kazi yila yila pamwene na bhauaji bha bhakuhubiri.”
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
“후에 따르는 재앙에서는 해에게 권세가 주어져 ‘사람들을 불로 태우게’ 된다. ‘사람들이 크게 뜨거움에 태워지더라.’ 8, 9절. 선지자들은 이 두려운 때의 땅의 상태를 이같이 묘사한다. ‘땅이 슬퍼하며; … 이는 들의 추수가 멸망하였음이니라…. 들의 모든 나무가 시들었으니: 사람의 자녀들에게서 기쁨이 말라버렸음이로다.’ ‘씨가 그 흙덩이 아래에서 썩었고, 곳간들은 황폐하게 되었도다…. 짐승들이 어찌 탄식하는고! 소 떼들이 당황하나니, 이는 꼴이 없음이라…. 물의 시내들이 말랐고, 불이 광야의 초장을 삼켰도다.’ ‘그 날에 성전의 노래가 애곡이 되리라, 주 여호와의 말씀이니라: 각처에 시체가 많겠고; 사람들이 잠잠히 그것들을 내어버리리라.’ Joel 1:10–12, 17–20; Amos 8:3.”
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
“Sezibanezi tizuba ncha cinsi conse, pantu abekashi ba pano nsi bakafumapo bonse bwine. Nomba zikesa kuba mapenga aya kutinya sana ayo bantu bamu nsi tabatalile ukumona. Icilango conse pa bantu, ilyo inshita ya ng'anda ya kusalapo tayalapwa, caba capangilwamo uluse. Umulopa wa kwaula wa kwa Kristu washitile umubembu ukuti alekele ukufikishiwa umutengo onse wa mulandu wakwe; lelo mu cilango ca kulekelesha, ubukali busendwa pa bantu ukwabula kupangilwamo uluse.
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
“Palya pa lupwa lwa luu, bantu banandi mbatufuna bwikalo bwa kisa kya Leza, kyo babefwile kwa musefya kwa kimya. ‘Tala, inshita shileisa, efyo asosa Mukama Leza, ukuti nkatumina inzala mu nsi, te nzala ya mukate, nangu lyota lwa menshi, lelo ya kumfwa amashiwi yakwa Yehova: kabili bakasanguka ukufuma ku lwandle ukuya ku lwandle, no kufuma ku kabanga ka kumpoto ukufika na ku kabanga, bakaya no kubwela-bwela ukulonda ishiwi lyakwa Yehova, kabili tabakalisanga.’ Amosi 8:11, 12.” Intanshi Yabikankala Ikulu, 627–629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
I kuvo kye kisela kyapita, kyatongwele kiti, “Icalo ico alekokako umutima utali mupyupe, kabili ico talakatompoole mpaka cikafikisha ulupimo lwa bubi bwaco mu kubala kwa kwa Lesa, pa kulekelesha cikamwina ulukombo lwa bukali ulutemwilweko uluse.” Na kabili mu ndambi iyo ine, asonele ati, “Ifyago fya pa Egupto ilyo Lesa aleipanga ukupokolola Israele fyali ifyakufwanako mu misango ne fyonka ifipule ifya bupingushi ifikalamba ukucila, ifyakukwata no kutandala sana, ifili no kuwila pa calo lyonse lintu panono fye nga takulafika ukupokololwa kwa kulekelesha kwa bantu ba kwa Lesa.” Icalo (United States) ico cifikisha “ulupimo lwa bubi” cikakandwa ne fyago ifyakufwanako ne fyago ikumi fya pa Egupto.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Kikapu kiet koda Misri kikabana mu biseera bibiri. Kikapu bisatu eby’olubereberye byagwa ku bonna, naye kikapu musanvu eby’enkomerero byagwa ku Bamisri bokka.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
Na siku hiyo nitatenga nchi ya Gosheni, ambamo watu wangu wanakaa, ili pasiwepo huko makundi ya mainzi; kusudi ujue ya kuwa mimi ndimi Bwana katikati ya nchi. Kutoka 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Misri ndani ya mapigo matatu ya kwanza yaliwapata watu kila mahali, lakini Gosheni, ambako Waebrania waliishi, hapakupokea mapigo saba ya mwisho ya Misri. Marekani ndiyo taifa linalojaza kikombe chake cha uovu wakati wa sheria ya Jumapili. Katika hatua hiyo, uasi wa kitaifa hufuatwa na uangamivu wa kitaifa, lakini hukumu zile zinazoleta uangamivu wa kitaifa zimechanganyika na rehema mpaka Mikaeli atakaposimama na muda wa rehema kufungwa kwa wanadamu wote. Wakati wa sheria ya Jumapili nchini Marekani, wengi wa wale wanaokiri sasa kuwa washika-Sabato watainamia mamlaka zilizopo na kuipokea chapa ya mnyama. Wakati huo, suala la sheria ya Jumapili linakuwa jaribio la kiroho kwa wale ambao wamekuwa nje ya Uadventista. Tangu sheria ya Jumapili nchini Marekani mpaka Mikaeli atakaposimama ndipo kutakapokuwa na mavuno makuu ya wafanyakazi wa saa ya kumi na moja, lakini mlango umekwisha kufungwa tayari kwa wale wanaohesabiwa kuwajibika kwa nuru ya Sabato ya siku ya saba kabla ya sheria ya Jumapili.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Usiku kwa usiku, wakati siku zinavyozidi kupita, inazidi kudhihirika kwamba hukumu za Mungu zimo duniani. Kwa moto na gharika na tetemeko la nchi Yeye anawaonya wakaaji wa dunia hii juu ya kukaribia Kwake. Wakati unakaribia ambapo mgogoro mkuu katika historia ya ulimwengu utakuwa umefika, ambapo kila tendo katika serikali ya Mungu litatazamwa kwa shauku kuu na hofu isiyoelezeka. Kwa mfuatano wa haraka hukumu za Mungu zitafuatana—moto na gharika na tetemeko la nchi, pamoja na vita na umwagaji wa damu.”
“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.
“ओह, यदि लोग अपनी भेंट किए जाने की घड़ी को जान पाते! बहुत से ऐसे हैं जिन्होंने अभी तक इस समय के लिए परखनेवाले सत्य को नहीं सुना है। बहुत से ऐसे हैं जिनके साथ परमेश्वर का आत्मा प्रयत्न कर रहा है। परमेश्वर के विनाशकारी न्यायों का समय उन लोगों के लिए दया का समय है जिन्हें यह जानने का कोई अवसर नहीं मिला कि सत्य क्या है। प्रभु उन पर कोमलता से दृष्टि करेगा। उसका दयामय हृदय स्पर्शित है; उसका हाथ अभी भी बचाने के लिए बढ़ा हुआ है, जबकि द्वार उन लोगों पर बंद है जो भीतर प्रवेश करना नहीं चाहते थे।”
“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.
مەرحەمایەتی خودا لە خۆگرتنی درێژخایەنی ئەو پیشان دەدرێت. ئەو حوکمەکانی خۆی دوا دەخات، چاوەڕێی ئەوەیە پەیامی ئاگادارکردنەوە بۆ هەمووان ڕاگەیەنرێت. ئاه، ئەگەر گەلەکەمان وەک پێویستە هەست بەو بەرپرسیارێتییە بکەن کە لەسەریان دانراوە بۆ ئەوەی دوا پەیامی مەرحەمایەت بۆ جیهان بگەیەنن، چ کارێکی سەرسوڕهێنەر ئەنجام دەدرا! Testimonies, volume 9, 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
Mu kigambo cyabanjirije iki, yagaragaje ko “igihe cy’imanza z’Imana zisenya ari cyo gihe cy’imbabazi ku batigeze bagira uburyo bwo kumenya ukuri.” Mu gice gikurikiraho, yerekeza kuri icyo gihe akacyita “igihe cy’amakuba.”
“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.
“Nga mona e Sabat tapu te paku pātū fawehe i waenganui i te tino Iharaira a te Atua me te hunga whakaponokore, ā, e vai noa mai ana hoki; ā, ko te Sabat te take nui hei whakakotahi i ngā ngākau o ngā hunga tapu aroha a te Atua e tatari ana. Ā, ki te whakapono tētahi, ā, ka pupuri i te Sabat, ka whiwhi hoki i te manaakitanga e piri ana ki reira, ā, muri iho ka whakarerea, ka takahi hoki i te ture tapu, ka tutakina e ia ngā kūwaha o te Tāone Tapu ki runga ki a ia anō, he tino pono anō me te mea e ora ana te Atua e rangatira nei i te rangi i runga. I kite ahau he tamariki tā te Atua, kāore nei e kite, e pupuri hoki i te Sabat. Kāore rātou i whakakahore i te māramatanga mō reira. Ā, i te tīmatanga o te wā o te raruraru, ka whakakiia mātou e te Wairua Tapu i a mātou e haere atu ana, e kauwhau whānui ake ana i te Sabat. Nā konei i riri ai te hāhi me ngā Ātewheritiana ā-ingoa, i te mea kīhai i āhei i a rātou te whakahē i te pono o te Sabat. Ā, i taua wā, ka kite mārama katoa ngā mea whiriwhiri a te Atua kei a mātou te pono, ā, ka puta mai rātou, ka whakamanawanui tahi i te whakatoi me mātou.” A Word to the Little Flock, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
どလ်ၜ်ဂၠူၭၜီၜ်ဆေမ် ပၠန်တၢ်မိက်မုၢ်လၢအဂ့ၢ်လၢအတၢ်ဟ့ၣ်ထီၣ်လံာ်အံၤ တၢ်ထံၣ်န့ၢ်အီၤဒ်သိးလီၤလၢလံာ် Early Writings အပူၤန့ၣ်လီၤ. လၢလံာ်အဝဲန့ၣ်အပူၤ, မိၢ်ပၢ်မုၣ်ဝဲထည့်သွင်းတၢ်ကွဲးဖျါလၢအတၢ်စံးဘၣ်ဃး “တၢ်ကီတၢ်ခဲအဆၢကတီၢ်” န့ၣ်လီၤ. A Word to the Little Flock န့ၣ် မ့ၢ်တၢ်ပာ်ဖျါထီၣ်ဆိကတၢၢ်လၢ Millerite သစ္စာဖိလၢအသးဘှံးကတၢၢ်ဝံၤအလီၢ်ခံ, လၢ Great Disappointment အလီၢ်ခံ ဖဲ မုၢ်အီၣ် 22, 1844 န့ၣ်လီၤ; ဒီး လါနံၣ်အါအါလီၢ်ခံ, ဖဲတၢ်ကွဲးနီၣ်တၢ်ဖိတဖၣ် သူ A Word to the Little Flock ပှၤကွဲးစုပှၤဆဲးကျိးတဖၣ် ယူးယီၣ်တၢ်အက့ၢ်အဂီၤတနီၤလၢ pamphlet အဝဲန့ၣ် ဒ်သိးကထည့်သွင်းလၢလံာ် Early Writings အပူၤအခါ, အဝဲသ့ၣ် ပာ်ဖျါထီၣ်က့ၤဝဲလၢ “တၢ်ကီတၢ်ခဲအဆၢကတီၢ်” လၢတၢ်စံးကတိၤအီၤန့ၣ် မ့ၢ်တမ့ၢ် ဘေးဒဏ်အခံနွံမံၤလၢအကတၢၢ်ဘၣ်; အဂ့ၢ်ဒ်အံၤ, ဖဲဘေးဒဏ်အခံနွံမံၤလၢအကတၢၢ် တၢ်လူလီၤအီၤအခါန့ၣ်, တၢ်သန့ၤသနာ်တၢ်သးကညီၤ တၢ်စံၣ်ညီၣ်တၢ်ဒီသဒၢအကျါ တအိၣ်လၢၤဝဲနီတမံၤဘၣ်.
“1. On page 33 is given the following: ‘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. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon 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.’
“1. Páx 33-pe oñeme’ẽ ko’ãva: ‘Ahecha hague pe sábado marangatu ha’eha, ha ha’eténeha, pe muro omboykéva Israel añeteguáva Tupãgua ha umi ndogueroviáiva mbytépe; ha pe sábado ha’eha pe porandu guasu ombojoajúva Tupã rembiayhu marangatu oha’arõvape ikorasõnguéra. Ahecha hague Tupã oguerekoha mitãnguéra ndohecháiva ha nomboguatái pe sábado. Ha’ekuéra ndorrejectái pe tesape hesegua. Ha pe ñepyrũrãme pe ára ñembyasýpe, ore henyhẽ Espíritu Santópe roho jave tenonderã ha roikuaauka pe sábado hetave hag̃ua.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Mwonvyeo gango 1847-ne ehamye, sabbath-yi tumon advente hyejeya orao minji jige omye, aru yeoraseon-eseo-do, geu junsu-ga Hana-nim-ui baekseong-gwa mitji anneun jadeul saie seoneul geul mankeum chungbunhi jungyohadago saenggakhan jineun geui eopseotda. Ije geu gwan-gyeoui seongchwiga bichwo bogi sijakhandago hal su itda. Yeogi eongeubdoen ‘geu hwanan-ui sidae-ui sijak’ eun jaeangdeuri bueojigi sijakhal ttaereul garikineun geosi anira, geudeuri bueojigi jigeonui jjalbeun sigan, geuri-seudo-kkeseo seongso-e gyesil ttaereul garikinda. Geu ttae guwon-ui sa-eogi machi-myeonseo, hwanani ttang wie imahal geos-igo, minjokdeuri bunoehal geos-ina, je-sam cheonsa-ui sa-eogeul banghaehaji motadorok eokje doeeo isseul geos-ida. Geu ttae ‘neujeun bi,’ got ju-ui imjae-robut-eon saesaengham-i imha-yeo, je-sam cheonsa-ui keun oechim-e neungnyeogeul deohago, ilgob majimak jaeang-i bueojil sigie seongdo-deuri seol su itge junbihal geos-ida.” Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
Omu matekelo a Sandele mUunites States wa kwateleshwa, okuhepa koshilongo moshigwana otaku landulwa konekelo koshilongo moshigwana. Momatekelo oo a Sandele, Ovaadventiste mUunites States otava topokelwa momilongo mbali: umwe ota ka tambula etimbo loshinyama, mukwao ota ka tambula etinda lyaKalunga. Konekelo koshilongo moshigwana sha Uunites States osha fanekwa komapupi atatu okuqala aaEgipti. Eepangulo odo otadi twikile fiyo pokuvalelwa kwefimbo lokukundafana kovanhu; opo nee omapupi aheyali aa xuuninwa, aahe na nande eshiivifo shomhito, otaa tililwa po.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Ngwamikile wange kauli bwingi pa milandu ya mbiri ya buprofeti ya Egepeta, lelo bwingi pa cintu ici cakuti Ellen White amenyekesha Egepeta ngo cimanyikwilo ca nsi ilengesha isonde lyonse ukupokelela akamanyikwilo ka ciswango; pantu mu kucita ifyo, alefwaya ukulanga impela ku ntendekelo, ico caba cilangililo ca buprofeti ca kwa Yesu nge Alfa na Omega. Mu mulumbe wa Kusuluka, ilyo Shikulu aleingila mu cipangano na Israyeli wakale, aleyilenga ukwishibikwa ku bo ne shina lipya.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
ئینجا پەروەردگار بە موسا فەرموو: ئێستا دەبینی من بە فیرعەون چی دەکەم؛ چونکە بە دەستێکی بەهێز ئەوان دەهێڵێت بڕۆن، و بە دەستێکی بەهێز لە خاکەکەی خۆی دەریان دەکات.
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Bai yo Katonda waambiiire Musa, era n’amugamba nti, Nze ndi Mukama: era ne nneeyoleka eri Ibulayimu, eri Isaaka, ne eri Yakobo, mu linnya lya Katonda Omuyinza w’ebintu byonna; naye mu linnya lyange YAKUWA saamanya bo.
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
Na nimeweka pia agano langu pamoja nao, ili kuwapa nchi ya Kanaani, nchi ya kusafiria kwao, ambayo ndani yake walikuwa wageni. Tena nimesikia kuugua kwa wana wa Israeli, ambao Wamisri wanawafanya utumwani; nami nimelikumbuka agano langu. Kwa hiyo waambie wana wa Israeli, Mimi ndimi Bwana, nami nitawatoa chini ya mizigo ya Wamisri, nami nitawaokoa na utumwa wao, nami nitawakomboa kwa mkono ulionyoshwa, na kwa hukumu kuu; nami nitawachukua kwangu kuwa watu, nami nitakuwa kwenu Mungu; nanyi mtajua ya kuwa mimi ndimi Bwana, Mungu wenu, niwatoaye chini ya mizigo ya Wamisri. Nami nitawaingiza katika nchi, ambayo kwa habari zake naliapa ya kuwa nitawapa Ibrahimu, na Isaka, na Yakobo; nami nitawapa iwe urithi wenu: Mimi ndimi Bwana.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
Musa akati saizvozvo kuvana vaIsraeri; asi havana kuteerera kuna Musa nokuda kwokushushikana kwomweya, uye nokuda kwouranda hwakaipa. Eksodho 6:1–9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
Yehova hapanu aMose vangiye muudimi we nshimiko shaKwe, ngaashi Jakobu, Isaka, naAbrahamu va li. Omuulemo waMose inau ya ya, edina JEHOVAH kali inali shiivikwa kuAbrahamu novana ve, ndele mOmuulemo wokulundulula po eshiikilo shaAbrahamu, eshi Aheberi va li va tokolwa moupika wOvaEgipti, Omwene okwa holola eshiivilo lipe lounhu waKwe; osheshi edina, moshixunganeki, oli imbi omaukwatya gounhu. Opo Abramu a li a ninga eshiikilo nOmwene, Omwene okwa lundulula edina laye a ninga Abrahamu. Pokutameka kexunganeko loupika wOvaEgipti, omunhu omuudimi woshiikilo okwa lundululilwa edina laye, ndele pefimbo lokupwa kwexunganeko olo, Kalunga okwa twala po edina lipe laye mwene.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
Abramu aingire mu isezerano mu gice cya cumi na gatanu, kandi aho ni ho hatangarijwe ubuhanuzi bw’uburetwa bwo muri Egiputa bw’imyaka magana ane. Mu gice cya cumi na karindwi, Abramu yahawe umuhango wo gukebwa, kandi amazina ye n’aya Sara arah changed.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
بعد از چهار صد سال، موسی برانگیخته شد تا نبوت چهار صد سالۀ ابراهیم را به انجام رساند. ابراهیم، اسحاق، یعقوب و موسی، همگی نمایندۀ آن یکصد و چهل و چهار هزار نفری هستند که در ایام آخر با خداوند داخل عهد میشوند.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Mu biro bya nyuma by’amateka y’iyi si, isezerano ry’Imana n’ubwoko bwayo bwitondera amategeko yayo rigomba kongera gushya.” Review and Herald, 26 Gashyantare 1914.
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Ukuvatula kwa bacebi ba Sabata abemukela akabonelo ka nyama ku bacebi ba Sabata abamukela uphawu lwa Leza kuyafezeka ngesikhathi somthetho weSonto. Ukuvatula lokho kumelwe emfanekisweni wezintombi ezilitshumi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mfano wa wanawali kumi wa Mathayo 25 nao pia unaonyesha uzoefu wa watu wa Waadventista.” Pambano Kuu, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kombisiwa eka xifaniso xa vanhwanyana va khume, lava ntlhanu a va tlharihile, kutani va ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka ku ya hi rito rin’wana ni rin’wana, hikuva xi tirha hi ndlela yo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Mufananidzo uyu wakazadzikiswa musi wa22 Gumiguru 1844, apo mhandara dzakangwara nedzisina kungwara dzenhoroondo yeMillerite dzakaparadzaniswa. Kutanga kweAdventism kunomirira kuguma kweAdventism, uye kuparadzaniswa kuri pakuguma ndiko kuzadzikiswa kwemufananidzo wemhandara gumi, uye kuparadzaniswa kuri pakuguma kunokonzerwa nomutemo weSvondo.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Dîsa, van mîsalan hîn dikin ku piştî dadweriyê tu demjimêra ceribandinê tune ye. Gava ku xebata Mizgîniyê temam dibe, tavilê dû re cudakirina di navbera baş û xerab de tê; û qederê her du koman heta hetayê tê qetandin.” Christ’s Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Adventizmnita a ihlasumi nga sangapulo a babbarasang iti mangipakaammo a dagiti masirib a babbarasang iti Adventismo ti umawat iti sello ti Dios, ket dagiti maag a babbarasang iti Adventismo ti umawat iti marka ti animal iti linteg ti Domingo idiay Estados Unidos. Dagiti maag a babbarasang ket naitakderda met kas Laodiceanos.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia inasemwa kuwa ni hali ya Laodikia.” Review and Herald, August 19, 1890.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
Mu masiku a umaliro, apo Chiuta wakuwonesoska phangano Lake na ŵanthu Ŵake awo ŵakusunga malango Ghake, Chiuta wazamajivumbura na zina liphya la Iyomwene, umo wakachitira apo wakawonesoskaso phangano mu nyengo ya Mozesi. Mkhalidwe wa ŵasungwana ŵazereza ngwa kuti ŵalije mafuta, ndipo mkhalidwe wa ŵa Laodikea ngwa kuti mbachibulumutizgi chomene mwakuti ŵakuwona yayi kuti ŵalije mafuta. Ntchakuwonekerathu kuti usange ŵasungwana ŵazereza mbŵa Laodikea, ntheura ŵasungwana ŵavinjeru mbŵa Filadelfiya.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Na kwa malaika wa kanisa lililo katika Filadelfia andika; Haya ndiyo asemayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hakuna mtu afungaye; naye afungaye wala hakuna mtu afunguaye; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hakuna mtu awezaye kuufunga; kwa kuwa una nguvu kidogo, nawe umelishika neno langu, wala hukulikana jina langu.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Lolang, ndzi ta endla leswaku lava va nga va sinagoga ra Sathana, lava vulaka leswaku i Vayuda, kambe va nga ri swona, hambi va hemba; langutani, ndzi ta va endla leswaku va ta khinsama emahlweni ka milenge ya wena, va tiva leswaku ndzi ku rhandzile. Hikuva u hlayisile rito ra ku lehisa mbilu ka mina, na mina ndzi ta ku hlayisa eka nkarhi wa ndzingo, lowu nga ta wela misava hinkwayo, ku ringa lava tshamaka emisaveni.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Tala, ndĩkwĩza nĩ guothega mũno: kũrĩra biũ ũrĩ na kĩo nginya mũndũ o na ũmwe ndagũtake thũmbĩ yaku. Ũrĩa ũkũhota ndĩkamũgaaga mũtĩ wa gĩkũrũ kĩa Hekarũ ya Ngai wakwa, na ndakauma kuo rĩngĩ o na atĩa: na ndĩkamwandĩka igũrũ rĩake rĩĩtwa rĩa Ngai wakwa, na rĩĩtwa rĩa mũciĩ wa Ngai wakwa, nĩguo Yerusalemu mweru, ũrĩa ũikaga thĩ kuuma igũrũ kwa Ngai wakwa: o na ndĩkamwandĩka rĩĩtwa rĩakwa rĩrĩa rĩmwerũ. Ũrĩa ũrĩ na gũtũ, arore ũrĩa Roho aarĩrĩria makanitha. Kũguũrĩrio 3:7–13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
Bafiladelfia bazali komonisa bato nkama moko na ntuku minei na minei na nkoto, mpe balakelami ete Nzambe akokoma nkombo na Ye ya sika likolo na bango. Ntango Nkolo akokota na kondimana elongo na bato nkama moko na ntuku minei na minei na nkoto, akomonisa nkombo ya sika na ntina na Ye moko. Nkolo ayebisaki Abrahama ete Ye azali Nzambe-Na-Nguya-Nyonso.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Abramu alipokuwa na umri wa miaka tisini na kenda, BWANA akamtokea Abramu, akamwambia, Mimi ni Mungu Mwenyezi; uende mbele zangu, ukawa mkamilifu. Nami nitafanya agano langu kati yangu na wewe, nami nitakuzidisha sana mno. Abramu akaanguka kifulifuli; Mungu akasema naye, akimwambia, Kwa habari yangu, tazama, agano langu lipo pamoja nawe, nawe utakuwa baba wa mataifa mengi. Wala jina lako halitaitwa tena Abramu, lakini jina lako litakuwa Ibrahimu; kwa kuwa nimekufanya kuwa baba wa mataifa mengi. Mwanzo 17:1–5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Bwana alipofanya agano kwa mara ya kwanza na watu wateule katika siku za Ibrahimu, alijitambulisha kuwa Mungu Mwenyezi. Alipoendeleza uhusiano Wake wa agano katika siku za Musa, kwa mara ya kwanza alijitambulisha kuwa YEHOVA. Yesu alipokuja kulithibitisha agano na wengi kwa juma moja, alilitambulisha jina jipya la Mungu ambalo lilikuwa limetajwa mara moja tu katika Agano la Kale, na hilo lilikuwa kwa kinywa cha Mbabiloni.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Bụnebuchadneza, eze, wee ju anya nke ukwuu, bilie ngwa ngwa, kwuo, sị ndị ndụmọdụ ya, Ọ̀ bụghị mmadụ atọ ka anyị tụrụ agbụ tụba n’etiti ọkụ? Ha zara ma sị eze, Nke a bụ eziokwu, eze. Ọ zara ma sị, Lee, ahụrụ m mmadụ anọ ka agbụ adịghị ha, na-ejegharị n’etiti ọkụ, ọ dịghịkwa ihe ọjọọ mere ha; ọdịdị nke onye nke anọ ahụ dịkwa ka Ọkpara Chineke. Daniel 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Kuanzisha kwamba sura ya tatu ya Danieli inaitambulisha sheria ya Jumapili nchini Marekani ni jambo rahisi sana. Katika Danieli tatu, Shadraka, Meshaki na Abednego wanawawakilisha wale mia na arobaini na nne elfu. Wale mia na arobaini na nne elfu ni wale wanaoufanya upya agano kwa mara ya mwisho. Katika Danieli tatu tunaona mfano wa kinabii wa historia ya sheria ya Jumapili na mvua ya masika ya mwisho. Kristo alikuwa, naye atakuwa, pamoja na watu wake watatu waaminifu katikati ya mioto ya mateso, akiwawakilisha si wale mia na arobaini na nne elfu tu, bali pia jumbe za malaika watatu. Katika moto, ambao ni mfano wa tukio la shida ya sheria ya Jumapili, Yeye anatambulishwa kwa moja ya majina Yake, nayo ni jina ambalo lisingeletwa katika historia mpaka Kristo alipokuja akiwa Mwana wa Mungu. Katika mfano wa sura ya tatu tunaona wale wanaoufanya upya agano katika mwisho wa dunia wakishirikiana na Kristo wakati wa shida ya mwisho, naye ana jina ambalo hakuna mtu aliyelijua.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Na mu nengeka kule ne cisendo cietu pa kusambilila ukuti ukupokololwa kwa mu Eguputo kuleiminina umulandu wa Sunday law mu United States, tufwile ukuikumbusha ukuti ilyo ilya kutendeka pa mafya ikumi yali mu Eguputo tacilatampa, kwali ukucinina kwinekwine pa Sabata.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
Farao akati, “Tarirai, vanhu venyika ino zvino vava vazhinji, uye imi munovazorodza pamitoro yavo.” Zvino Farao akaraira pazuva iroro vatariri vevanhu navakuru vavo, achiti, “Hamuchazopi vanhu uswa hwokugadzira zvidhina sezvamaimboita; ngavaende vazvitsvakire uswa ivo pachavo. Asi uwandu hwezvidhina zvavaiita pakutanga muchavarongera; hamufaniri kuderedza chinhu chipi nechipi pazviri, nokuti vane usimbe; naizvozvo vanodanidzira, vachiti, ‘Ngatiendei tinobayira Mwari wedu.’ Basa ngariremedzwe pamusoro pavarume, kuti vashande mariri; uye ngavarege kuteerera mashoko asina maturo.” Ipapo vatariri vevanhu navakuru vavo vakabuda, vakataura kuvanhu, vachiti, “Zvanzi naFarao: ‘Handichakupii uswa. Endai munozvitsvakira uswa pose pamungahuwana; asi hapana kunyange chiduku chebasa renyu chichaderedzwa.’” Naizvozvo vanhu vakapararira munyika yose yeIjipiti kundounganidza hundi panzvimbo pouswa. Vatariri vakavamanikidza, vachiti, “Pedzisai mabasa enyu, migove yenyu yezuva nezuva, sezvazvaiva apo pakanga pane uswa.” Uye vakuru vavana vaIsraeri, vakanga vaiswa pamusoro pavo navatariri vaFarao, vakarohwa, vakabvunzwa vachinzi, “Nemhaka yeiko musina kupedza mugove wenyu mukugadzira zvidhina nezuro nanhasi sezvamaiita pakutanga?” Ipapo vakuru vavana vaIsraeri vakauya vakachema kuna Farao, vachiti, “Munobateiko varanda venyu saizvozvi? Varanda venyu havapiwi uswa, asi vanoti kwatiri, ‘Gadzirai zvidhina’; uye tarirai, varanda venyu vari kurohwa; asi mhosva iri pavanhu venyu vamene.” Asi iye akati, “Mune usimbe, mune usimbe; naizvozvo munoti, ‘Ngatiendei tinobayira Jehovha.’ Naizvozvo endai zvino, mubate basa; nokuti hamungapiwi uswa, asi muchafanira kuuyisa uwandu hwezvidhina.” Uye vakuru vavana vaIsraeri vakaona kuti vakanga vari pakutambudzika, shure kwokunge zvanzi, “Hamufaniri kuderedza chinhu chipi nechipi pazvidhina zvenyu zvemugove wenyu wezuva nezuva.” Ekisodho 5:5–19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Siku ya sheria ya Jumapili haijafika bado, kutakuwa na uchochezi unaozidi kuongezeka dhidi ya wale wanaoshika Sabato ya siku ya saba, kama vile ilivyokuwa kabla ya mapigo ya Misri. Musa ndiye aliyetambuliwa na Wamisri pamoja na Waebrania kuwa ndiye aliyekuwa akisababisha taabu yote, kama vile Ahabu alivyomshtaki Eliya.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Nderi ororeho Ahabu amubona Eliya, Ahabu akamurora ati, “Niwe urakoma Isiraeli?” Na we akamusubiza ati, “Ti inye nakomire Isiraeli; ahubwo ni wewe n’inzu ya so, kuko mwaretse amategeko y’Uhoraho, kandi wakurikiye za Baali.” 1 Abami 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Musa nari ertinget ꞌSande niyama ꞌraha-jarah ru, Eliya nari ertinget ꞌSande niyama ꞌraha-jarah ru. Moses dem Eliya, sebagi rami atawa sebagi masing-masing, nane tanda-tanda ru. Pri Kristus no Transfigurasi, iorang bedua-sama melambang seratus empat puluh empat ribu orang je dak mati enggau orang-orang je mati dalam Tuhan. Musa udah dibangkitkan semula, Eliya nadai kala mati. Iorang mega nane dua orang nabi je nyiksa mensia dalam Wahyu sebelas. Banyak pemendar dilambangka ulih Musa enggau Eliya sebagai tanda, lalu kami ngarap deka ngamatka utai nya udah nya.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Va ku a veşîrim peyamber Îlyas berî hatina roja mezin û tirsnak a Xudan: Û ew ê dilê bavokan li zarokan vegerîne, û dilê zarokan li bavokan vegerîne, da ku ez neyêm û erdê bi nifirê bixim. Malakî 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
قبل أن يُغلَق بابُ الاختبار البشري مباشرةً، لا بدّ أن يظهر «إيليا النبي» برسالةٍ خاصة تُرجِع «قلب الآباء إلى الأبناء، وقلب الأبناء إلى آبائهم». والأنبياء جميعهم يشهدون لنهاية العالم، وهم جميعًا متفقون بعضهم مع بعض.
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.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Ubutumwa bwa Eliya buza mbere gato y’umunsi ukomeye kandi uteye ubwoba w’Umwami; ni cyo gituma ari bwo butumwa bwihariye bumwe n’uburi mu gitabo cy’Ibyahishuwe, bugaragazwa nk’“Ibyahishuwe bya Yesu Kristo.” Igihe “igihe kiri bugufi,” ubutumwa bwihariye bwa Eliya bwereka “abagaragu” b’Imana “ibikwiye kubaho bidatinze.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Yesu Kristo’nun Vahyi’dir; Tanrı bunu O’na verdi ki, kullarına yakında olması gereken şeyleri göstersin; O da bunu meleği aracılığıyla kulu Yuhanna’ya gönderip bildirdi. Yuhanna, Tanrı’nın sözüne, İsa Mesih’in tanıklığına ve gördüğü her şeye tanıklık etti. Bu peygamberliğin sözlerini okuyana ve işitenlere, onda yazılı olanları tutanlara ne mutlu! Çünkü vakit yakındır. Vahiy 1:1–3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Dikkat edin ki, Malaki İlyas’ı bir sembol olarak kullandığında, emirlere itaate doğrudan bir atfı da dâhil eder.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Mwibuke sheria ya Musa, mtumishi wangu, niliyomwamuru huko Horebu kwa ajili ya Israeli wote, pamoja na amri na hukumu zake. Tazama, nitawapelekea Eliya nabii kabla haijaja ile siku ya BWANA iliyo kuu na ya kutisha; naye ataigeuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaija na kuipiga nchi kwa laana. Malaki 4:4–6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
ئەم سێ ئایەتە دواهەمینی عەهدی کۆنن، و هەم کۆتایی پەیمانی عەهدی کۆنن لە خۆ دەگرن و هەم جەختکردنەوەیەکن لەسەر پاراستنی دە فەرمانەکە. لە پەرتووکی ئاشکراکردندا حەوت «بەرەکەت» هەن، و دواهەمینیان بەرەکەتێکە بۆ ئەوانەی دە فەرمانەکە دەپارێزن.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
Nĩ niĩ Alpha na Omega, mwanzo na mwisho, wa mbere na wa mũthia. Nĩgaatũirwo arĩa meehaga maathani make, nĩguo magĩe na hinya wa gũkinya mũtĩ wa muoyo, na mangĩingira na njira ya mĩrango kũu bũrũri-inĩ. ũguo wa Kũguũrũka 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Omulaganego gwa nyuma mu Isezerano rya Kera utumenyesha ngo “Mwibuke” amategeko icumi, ariko mu kubigenza gutyo ushimika ku itegeko rimwe ririmo itegeko ryo “kwibuka.”
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Kumbuka siku ya sabato, uitakase. Siku sita utafanya kazi, na kutenda kazi zako zote; lakini siku ya saba ni sabato ya BWANA, Mungu wako; siku hiyo usifanye kazi yo yote, wewe, wala mwana wako, wala binti yako, wala mtumwa wako mwanamume, wala mtumwa wako mwanamke, wala mnyama wako wa kufuga, wala mgeni aliye ndani ya malango yako. Kwa maana kwa siku sita BWANA alifanya mbingu na nchi, bahari, na vyote vilivyomo ndani yake, akastarehe siku ya saba; kwa hiyo BWANA akaibarikia siku ya sabato, akaitakasa. Kutoka 20:8–11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Mbesa ya mwe mwisho katika Agano la Kale na Agano Jipya yote mawili inasisitiza amri za Mungu, kwa mkazo wa pekee juu ya Sabato ya siku ya saba. Malaki asema “kumbuka,” na Yohana anatufahamisha ya kwamba umebarikiwa kwa kufanya hivyo. Sabato ya siku ya saba ni ukumbusho wa uumbaji wa Mungu na wa uweza wake wa kuumba. Sabato nayo pia huwa ndicho kiini cha mabishano katika siku za mwisho za historia ya dunia. Yohana anapoandika juu ya “baraka” iliyo juu ya wale wazifanyao amri zake, anarekodi tu yale ambayo Yesu, Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho, alitangaza. Kwa hiyo, ahadi ya mwisho ya Agano Jipya inahusu Sabato ya siku ya Saba na pia sifa ya Uungu inayoutambulisha mwisho kwa mwanzo.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Yekemîn rastiya ku di Pêşketinê de, ku wateya destpêkan dide, hatiye gotin, Xwedaferîner, afirandinê, û girîngiyek taybet li ser Şemiyê nas dike. Bi hev re, rêz li ser rêz, destpêka Peymana Kevn û dawiya hem Peymana Kevn hem jî Peymana Nû, Xwedê wek Afirîner, Deh Fermandan, fermana Şemiyê, û ku Îsa destpêk û dawî ye, xurt têkildar dikin.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
Malaki hutumia nabii Eliya kama ishara katika ahadi ya mwisho ya Agano la Kale, naye ndiye aliyekuwa nabii aliyekabiliana na Yezebeli na Ahabu. Kitabu cha Ufunuo humtumia Yezebeli kama ishara ya upapa na wafalme kumi kama ishara ya Umoja wa Mataifa. Kukabiliana kwa Eliya na Ahabu na Yezebeli kunawakilisha kukabiliana kwa wale mia na arobaini na nne elfu na Umoja wa Mataifa, uliotiwa nguvu na Marekani na kuongozwa na upapa. Ahabu, akiwa mfalme wa makabila kumi ya kaskazini ya Israeli, aliwakilisha mamlaka inayotawala juu ya makabila kumi, hivyo akifananisha Marekani (Ahabu) ikiupa Umoja wa Mataifa (makabila kumi au wafalme kumi katika Ufunuo kumi na saba) uwezo wa kufanya mateso ya washika-Sabato kwa ajili ya Upapa (Yezebeli). Malaki anapotumia Eliya kuwakilisha ujumbe unaokuja kabla ya siku ile kuu na ya kuogofya ya Bwana, Eliya anawakilisha wale wanaoteswa na Roma ya kisasa (joka, mnyama, na nabii wa uongo), kama vile yeye alivyoteswa na Yezebeli kwa miaka mitatu na nusu. Kusisitiza Sabato kwa kutumia neno “kumbuka” katika Malaki 4:4 huongeza mgogoro wa sheria ya Jumapili katika mazingira ya kinabii yaliyoonyeshwa na Malaki.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
بەپێی بەراوردکردنی سەرەتای پەیمانی کۆن بە کۆتایی پەیمانی کۆن، و پاشان بەراوردکردنی سەرەتای کتێبی پیرۆز بە کۆتایی کتێبی پیرۆز، زۆر شت پێویستە زیاد بکرێت بۆ لێکۆڵینەوەی ئەو ڕاستییانەی کە لەم بەراوردکردنانەوە دەگەیەنرێن. لە پیدابووندا، خاوەن دروستکردن، دروستکردن، و شەممەمان هەیە کە یادی دروستکردنەوە دەکات. لە مەلاخیدا، فەرمانی شەممە وەک ئەو بابەتەی قەیران ناسێنراوە کە دەبێتە هۆی داخستنی ماوەی تاقیکردنەوەی مرۆڤ و حەوت بەڵای دوایی، یان وەک مەلاخی ناوی لێدەنێت، «ڕۆژی گەورە و ترسناکەکەی یەزدان.» ئیلیا نوێنەرایەتی گەلی خودا دەکات کە پەیامی سێهەمین فریشتە پێشکەش بە جیهانێکی لە مردندا دەکەن.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Umunsi wa none, mu mwuka no mu bushobozi bwa Eliya n’ubwa Yohana Umubatiza, intumwa zashyizweho n’Imana zirahamagarira isi igana ku rubanza kwitondera ibyabaye bikomeye kandi by’uburemere bigiye kuba vuba, bifitanye isano n’amasaha ya nyuma y’igihe cy’ubuntu no kuboneka kwa Kristo Yesu nk’Umwami w’abami kandi Umwami w’abatware.” Prophets and Kings, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Baibuli ya kuanzoni, ambayo pia ndiyo mwanzo wa Agano la Kale, inaitambulisha simulizi iyo hiyo moja kama vile mwisho wa maagano yote mawili, lakini kila mwanzo na mwisho una kweli yake yenyewe ya kukaziwa na ya kuchangia katika ujumbe. Katika Mwanzo mkazo uko juu ya matendo ya Mungu; katika Malaki mkazo uko juu ya ujumbe uonyao juu ya msiba ujao. Mwisho wa Ufunuo unamtambulisha Alfa na Omega. Katika kitabu cha kwanza cha Agano Jipya, twasoma yafuatayo.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Kitabu kya luse lwa Yesu Kristo, Mwana wa Daudi, Mwana wa Ibrahimu.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Abraham vazaire Isaka; Isaka vazaire Yakobo; Yakobo vazaire Yuda na bakulutuzi bandi; Yuda vazaire Faresi na Zara ku Thamara; Faresi vazaire Esromu; Esromu vazaire Aramu; Aramu vazaire Aminadabu; Aminadabu vazaire Naasoni; Naasoni vazaire Salmoni; Salmoni vazaire Boazi ku Rahabu; Boazi vazaire Obedi ku Ruti; Obedi vazaire Yese; Yese vazaire Davidi, mfumu; Davidi, mfumu, vazaire Solomoni ku nkento yina vandaka nkento ya Uriya; Solomoni vazaire Roboamu; Roboamu vazaire Abiya; Abiya vazaire Asa; Asa vazaire Yosafati; Yosafati vazaire Yoramu; Yoramu vazaire Oziya; Oziya vazaire Yoatamu; Yoatamu vazaire Akazi; Akazi vazaire Ezekiya; Ezekiya vazaire Manase; Manase vazaire Amoni; Amoni vazaire Yosiya; Yosiya vazaire Yekoniya na bakulutuzi bandi, na ntangu yina ba nataka bo na bowumbu na Babiloni. Mpe na nima ya kunatama na Babiloni, Yekoniya vazaire Salatieli; Salatieli vazaire Zorobabeli; Zorobabeli vazaire Abiudi; Abiudi vazaire Eliakimi; Eliakimi vazaire Azori; Azori vazaire Sadoki; Sadoki vazaire Akimi; Akimi vazaire Eliudi; Eliudi vazaire Eleazari; Eleazari vazaire Matani; Matani vazaire Yakobo; Yakobo vazaire Yozefi, bakala ya Maria, yandi kele yina butukaka Yesu ku yandi, yina ba bingaka Kristu.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Nooloochoʼ ʼáłtsʼíísí Abraham bichʼįʼ yáadi David yichʼįʼ hidíí díné’é naaltsoosgo diné binohgo t’áá łáʼígo łaʼdaasdı́į́ʼ díí naalnishígíí da; dóó David bichʼįʼ yáadi Babylongóó hadáástʼééłgo yichʼįʼ hidíí łaʼdaasdı́į́ʼ díí naalnishígíí da; dóó Babylongóó hadáástʼééłgo yichʼįʼ Christ yichʼįʼ hidíí łaʼdaasdı́į́ʼ díí naalnishígíí da.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Kuzaliwa kwa Yesu Kristo kulikuwa hivi: Mama yake, Mariamu, alipokuwa ameposwa na Yusufu, kabla hawajakutana pamoja, akaonekana kuwa ana mimba kwa uweza wa Roho Mtakatifu. Naye Yusufu, mumewe, akiwa mtu mwenye haki, wala hakupenda kumwaibisha hadharani, alinuia kumwacha kwa siri. Lakini alipokuwa akiyafikiri hayo, tazama, malaika wa Bwana akamtokea katika ndoto, akisema, Yusufu, mwana wa Daudi, usiogope kumchukua Mariamu, mkeo; kwa maana mimba iliyochukuliwa ndani yake yatoka kwa Roho Mtakatifu.
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
Na akamzala mwana mwanamume, nawe utamwita jina lake YESU; kwa maana yeye ndiye atakayewaokoa watu wake na dhambi zao. Basi hayo yote yalitendeka, ili litimie neno lililonenwa na Bwana kwa kinywa cha nabii, kusema, Tazama, bikira atachukua mimba, naye atazaa mwana mwanamume, nao watamwita jina lake Imanueli; tafsiri yake ni, Mungu pamoja nasi. Kisha Yusufu, alipoamka usingizini, akafanya kama malaika wa Bwana alivyomwamuru, akamtwaa mkewe; wala hakumjua kamwe hata alipokwisha kumzaa mwanawe mzaliwa wa kwanza; akamwita jina lake YESU. Mathayo 1:1–25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Kuanzuka kwa Agano Jipya kunapatana na kuanzuka na mwisho wa Agano la Kale na mwisho wa Agano Jipya, kwa kuwa kunasisitiza uweza wa Mungu wa kuumba; kwa maana uweza ambao Kristo aliutumia kuumba vitu vyote katika siku sita ndio uleule anaoutumia “kuwaokoa watu wake na dhambi zao.” Neno Imanueli, kama kifungu hicho kinavyonukuu kutoka katika maandishi ya Isaya, lina maana ya “Mungu pamoja nasi.” Yeye hukaa ndani ya watu wake kwa kuunganisha uungu wake na ubinadamu wetu, na huu ndio muungano hasa alioutimiza alipofanyika mwili katika Mariamu.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Kungat le imbi ti pakatupalen ket mabalinna laeng a mangsabet iti pagrukodan ti kalikagum ti Dios. Saan a binaybay-anna a di natalged wenno di naipaganetget dagiti kalikagumna. Awan ti imbilinna a saan a kasapulan tapno maipan iti tao iti pannakaurnosna kenkuana. Masapul a itudotayo dagiti managbasol iti pagwadan ti kababalinna, ket idalantayo ida ken Cristo, babaen laeng iti paraburna a mabalin a maabot daytoy a pagwadan.
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“Omukiza yeetikka obunafu bw’obuntu era n’abeera obulamu obutalina kibi, abantu baleme okutya nti olw’obunafu bw’obuzaale bw’obuntu tebaysobola kuwangula. Kristo yajja okutufuula ‘abagabana ku butonde obw’obwakatonda,’ era obulamu bwe bulangirira nti obuntu, nga bugattiddwa ku bwakatonda, tebukola kibi.” Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Kupwa kwa Lwiji Lwimpa kulumbulula kuko, lino ne pa mulandu ka Yesu ayifwalile bumuntu bwetu. Aafwilile boobo ukulangisha ukuti amaka aa buntu nga aakombekezegwa aamaka aa Bulesi taatadya. Kusoobela nkupula mulawo, ooyo Malaki waamba ukuti tweelede “kuukumbuka.” Yoano ujatulumbulwida ukuti aabo basunga mulawo, nkokuti aabo batadyi, bakonzya kunjila mu minyango yakwe julu. Mateo ulalondolola ukuti mutadzi uukonzya kukunda tadyo, mbuli Kristo mbwaakakunda. Cindi twaaba a Kristo muli ndiswe, (lusego lwa bukazimusi) twaaba aamaka aalenga aakalenga cilengaano coonse muli ndiswe. Ooyu mukuli wakapegwa kwiinda mu kusala kwa Kristo kunjila mu lukanda lwa buntu, alimwi ku mazuba oonse aa pe, kuba kutali buyo Mwana wa Leza pele no Mwana wa muntu.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Ku kitabu kya Ufunuo, mbere gato y’uko igihe cy’igeragezwa ry’abantu kirangira, harafunguriwe ubwoko bw’Imana ubutumwa bwihariye bw’ukuri. Uwo muburo wihariye ni na wo “butumwa bwa Eliya” bwa Malaki, butangazwa mbere gato y’“umunsi uteye ubwoba w’Uwiteka.”
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
لە سەرەتای هەردوو پەیمانەکە و لە کۆتایی پەیمانی نوێدا، تایبەتمەندییەکی دیاریکراوی خودا ناسێنراون. لە پیدابووندا ئەو خالقە، و لە کۆتایی ئاشکراکردندا ئەو ئەلفا و ئۆمەگایە. لە سەرەتای پەیمانی نوێدا، ئەو دەبێتە کوڕی مرۆڤ. و لە کۆتایی پەیمانی کۆندا، ئەو بنەمایە دەدۆزینەوە کە پەیامنێری ئیلیا بەکاردێنێت بۆ بەئەنجامگەیاندنی ئەو پەیامەی کە ڕایدەگەیەنێت، وەک گەڕاندنەوەی دڵی باوکان بۆ لای منداڵان و بە پێچەوانەوە.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Ushukilo wa kinabii ambao Eliya anautumia kuwasilisha ujumbe wake wa onyo ndio hasa ambao Yohana aliamriwa kuutumia katika Ufunuo. Eliya “ataigeuza mioyo ya baba iwakabili watoto, na mioyo ya watoto iwakabili baba zao,” na Yohana aliambiwa kuyaandika mambo yaliyokuwapo wakati huo, na kwa kufanya hivyo angekuwa wakati uo huo akiandika mambo yatakayokuja. Yohana alitumiwa kuonyesha jinsi ushukilo wa alfa na omega unavyotenda kazi katika Neno la unabii, na Eliya ataujenga ujumbe wake juu ya ushukilo uo huo. Tunapolinganisha mwanzo wa Biblia na mwisho wa Biblia, tunalinganisha Agano la Kale na Agano Jipya. Baba ndiye mwanzo wa mtoto wake, na mtoto ndiye mwisho wa baba. Wale mia moja arobaini na nne elfu ndio kizazi cha mwisho cha watoto wa Ibrahimu, na historia ambayo ndani yake Mungu aliingia katika agano na Ibrahimu ni mfano wa historia ile ambayo ndani yake Mungu analifanya upya agano hilo pamoja na wale mia moja arobaini na nne elfu.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
Nukutuba mbangulusu, kisivile cyangaba ca luusa; pakuti cishikiso cibe cakusimika ku mbutu yonse; te kuyo fye iili ya mumaano ya muku, lelo na kuyo iili ya mbangulusu yakwe Abrahamu; uwali wisu wesu bonse. Roma 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Ubutumwa bwa Eliya bugaragaza ihame rya alufa na omega, kuko ba se ari alufa, naho abana bakaba omega. Ubutumwa bwa Eliya bwari guhindura imitima ya ba se ikayerekeza ku bana. Kristo yagaragaje ko Yohana Umubatiza ari Eliya, kandi Ellen White yagaragaje ko William Miller yari icyarimwe Eliya na Yohana Umubatiza. Ubutumwa bw’abo bagabo bose bagereranya bwagaragajwe nk’ubuhindura imitima ya ba se ikayerekeza ku bana, n’iy’abana ikayerekeza kuri ba se. Uwo murimo ugereranya ingaruka z’ubutumwa mu guhindura imitima y’abantu ikayerekeza kuri Se wo mu ijuru, ariko usobanura ibirenze ibyo, kuko ari ikimenyetso cy’umurimo. Mu buhanuzi bwa Bibiliya, ibimenyetso bigira ibisobanuro birenze kimwe kandi bigomba kumenyekana hakurikijwe urwego rw’amagambo byavuzwemo.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“Ni iki cyatumye Yohana Umubatiza aba mukuru? Yafunze ubwenge bwe ku murundo w’imigenzo yatangwaga n’abigisha b’ishyanga ry’Abayuda, maze abukingurira ubwenge buva mu ijuru. Mbere y’uko avuka, Mwuka Wera yahamije ibya Yohana ati: ‘Azaba mukuru imbere y’Umwami Imana, kandi ntazanywa vino cyangwa igisindisha; kandi azuzuzwa Mwuka Wera…. Kandi benshi bo mu bana ba Isirayeli azabahindukiriza ku Mwami Imana yabo. Kandi azagenda imbere Ye mu mwuka no mu mbaraga bya Eliya, guhindura imitima ya ba se ku bana, n’abatumvira ku bwenge bw’abakiranutsi; ngo ategure ubwoko bwitegujwe Umwami.’ Luka 1:15–17.” Inama Zigenewe Ababyeyi, Abigisha n’Abanyeshuri, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Bukulo bulongburo bwakolwe mbu abo balonda kuwulila, bakyuse emitima gyabwe eri Ishebo ow’omu Igulu; naye ensonga enkulu ey’obunabbi erikozesebwa okutwala obubuliro obw’okulabula eriba nti Kristo ye Alufa ne Omega, ow’olubereberye era ow’enkomerero, entandikwa n’enkomerero. Obubaka bwa Eriya bushingire ku kwanjula Ekigambo kya Ruhanga eky’obunabbi nga kirabirwa mu ndora ey’okuba Yesu Kristo ye Kigambo kya Ruhanga, kandi n’amateeka agafuga Baibuli naago gali biranga by’emico ye.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
“Amategeko y’Imana ni ayera nk’Imana ubwayo. Ni uguhishurwa k’ubushake bwayo, ni ishusho y’imico yayo, ni imvugo y’urukundo n’ubwenge by’ubumana. Uguhuza kw’irema guterwa no guhuza kutunganye kw’ibiremwa byose, kwa byose uko byakabaye, ibifite ubugingo n’ibitariho, n’amategeko y’Umuremyi. Imana yashyizeho amategeko yo gutegeka, atari ibifite ubugingo byonyine, ahubwo n’imikorere yose ya kamere. Ibintu byose biri munsi y’amategeko adahinduka, adashobora kurengagizwa. Ariko nubwo ibintu byose byo muri kamere bigengwa n’amategeko ya kamere, umuntu wenyine, mu byo byose bituye isi, ni we ubazwa amategeko mbonezamuco. Umuntu, ari we murimo w’irema ushyitse kurusha iyindi, Imana yamuhaye ubushobozi bwo gusobanukirwa n’ibyo imusaba, bwo kumenya ubutabera n’ineza by’amategeko yayo, n’icyo ayo mategeko yamusabaho nk’ayera; kandi ku muntu hasabwa kumvira kudakebakeba.” Abakurambere n’Abahanuzi, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Bintu byonsi (era n’ekyo kyanditabiramu ne Bayibuli, kubanga Bayibuli kye kintu, era bwe kiba nga kye kintu, kale kiri mu byonna) biri wansi w’amateeka agateekebwawo obutakyukakyuka. Bayibuli erina amateeka oba emisingi egiteekebwawo obutakyukakyuka egifuga ennyonyola yaayo entuufu. Gumu ku misingi egyo gwe guno: Bayibuli eyogera ku nkomerero y’ekintu ng’egikwataganya n’entandikwa y’ekintu. Yesu kye Kigambo kya Katonda, era ye musooka era ye asembayo, era ekyo “tteeka eriteekebwawo obutakyukakyuka” era mpisa ya butonde bw’ennono ye.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Kuhingira kwa Eliya twagikoresheje kugira ngo twerekane ko intangiriro n’iherezo by’Isezerano rya Kera n’Isezerano Rishya bihuje. Iherezo rya Bibiliya, ari na ryo herezo ry’igitabo cy’Ibyahishuwe, na ryo rihura n’intangiriro y’Ibyahishuwe. Abahamya batanu b’ukuri kumwe, bashingiye ku ihame riri mu mico y’Imana, ari ryo ko Ijambo ry’Imana buri gihe ryerekana iherezo ry’ikintu rihuje n’intangiriro yacyo. Uko ni ko kuri kugaragaza kimwe mu byo bisobanura ko Yesu Kristo ari Alufa na Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
لە یۆحنای نێردراو لە دوورگەی پاتمۆس، دیمەنەکانی قووڵ و هەژێنەر، کە پەیوەندییان بە ئەزموونی کڵێساوە هەبوو، بۆی کرانەوە. بابەتگەلێکی پڕ لە گرنگی و بایەخێکی فراوان، بە شێوەی وێنە و هێما، بۆی پیشان دران، تاکو گەلی خودا ئاگادار و تێگەیشتوو بن سەبارەت بە مەترسییەکان و ململانێیانەی پێشیان. مێژووی جیهانی مەسیحی هەتا تەواوی کۆتایی کات بۆ یۆحنا ئاشکرا کرا. بە ڕوونییەکی زۆرەوە، ئەو شوێن و دۆخ، مەترسییەکان، ململانێیان، و ڕزگاریی دواهەمینی گەلی خودای بینی. ئەو پەیامی کۆتایی تۆمار دەکات کە دەبێتە هۆی پێگەیشتنەوەی بەرووبوومی زەوی، یان وەک دەستەکانی گەنم بۆ کۆبارەی ئاسمانی، یان وەک گەڵاخی دار بۆ ئاگرەکانی ڕۆژی دواهەمین.
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
“Mu kwimoneshemu Yohane mona mateso oo vanhu va Kalunga tava ka ka tambula ha kulivanga cha muchano. Mona kukakama chavo chahaya kutekela vilombolwelo vya Kalunga, napu ngolo za kupondola zaze zafwa kuzafwisa kuvatwala mukuhona kutekela, kaha mona kuyula chavo cha makumishilo helu lya chisuma na chifwanyisa chacho.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Kuama ku syina sya nginya nene muthune, nyama ya muthanga wa ngui, na nyama yenye mbau syi ta sya mwana wa ng’ondu, serekali sya pa nthi syila syangethia muno kuinyata itheo ya Ngai na kunyanyasa andu ake, nisyonesyew’e Yohana. Vita yitendelea mwiso wa ihinda. Andu a Ngai, manyiisw’e kwa syina sya mwanamke mweu na ciana ciake, nimasyoonesyew’e ta ari andu anini muno. Matuku ma m mwisho, kwasigalile basi kisia. Ni kuhusu asu Yohana wetaasya ta ala ‘maikala meka itheo ya Ngai, na me na ushuhuda wa Yesũ Klisto.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
Ku bukhristu bwa bapagaani, hanyuma no ku buyobozi bwa Papa, Satani yakoresheje imbaraga ze mu binyejana byinshi, agerageza guhanagura ku isi abahamya b’Imana b’indahemuka. Abapagaani n’abapapisti bayoborwaga n’umwuka umwe wa cya kiyoka. Batandukaniye gusa ku by’uko Ubupapa, bwiyitirira gukorera Imana, bwari umwanzi urushaho kuba uteye akaga kandi w’umugome. Binyuze mu mikorere y’Uburomanisimu, Satani yajyanye isi mu bunyage. Itorero ry’Imana ryitwaga iryayo ryanyujijwe mu mirongo y’iki kiyobya, kandi mu gihe kirenga imyaka igihumbi ubwoko bw’Imana bwababajwe n’uburakari bwa cya kiyoka. Kandi ubwo Ubupapa, bwambuwe imbaraga zabwo, bwahatirwaga guhagarika kurenganya, Yohana yabonye ubundi butegetsi buzamuka kugira ngo busubiremo ijwi rya cya kiyoka no gukomeza uwo murimo umwe w’ubugome no gutuka Imana. Ubu butegetsi, ubwa nyuma buzaharanira kurwanya itorero n’amategeko by’Imana, bwagereranyijwe n’inyamaswa ifite amahembe ameze nk’ay’umwana w’intama. Inyamaswa zabubanjirije zari zarazamutse ziturutse mu nyanja, ariko yo yazamutse iturutse mu butaka, ibyo bikaba bigereranya ukuzamuka mu mahoro kw’ihugu kigereranywa na yo. “Amahembe abiri ameze nk’ay’umwana w’intama” agereranya neza imiterere ya Guverinoma ya Leta Zunze Ubumwe za Amerika, nk’uko igaragazwa n’amahame yayo abiri y’ishingiro, Uburepubulikani n’Ubuporotesitanti. Ayo mahame ni yo ibanga ry’imbaraga n’uburumbuke bwacu nk’ihugu. Ababanje kubona ubuhungiro ku nkombe za Amerika bishimiye ko bageze mu gihugu kidafite ibyifuzo by’ubwibone bya poperi n’igitugu cy’ubutegetsi bwa cyami. Biyemeje gushinga ubutegetsi ku rufatiro rwagutse rw’ubwisanzure mu by’ubutegetsi bwa gisivili no mu by’iyobokamana.
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
“Lakini mduara mkali wa kalamu ya unabii hufunua badiliko katika mandhari hii ya amani. Mnyama mwenye pembe kama za mwana-kondoo hunena kwa sauti ya joka, naye ‘hutumia uwezo wote wa yule mnyama wa kwanza mbele yake.’ Unabii watangaza ya kwamba atawaambia wakaao juu ya nchi wamfanyie mnyama huyo sanamu, na kwamba ‘awafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru kwa watumwa, watiwe chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; tena kwamba mtu awaye yote asiweze kununua wala kuuza, isipokuwa yeye aliye na chapa hiyo, au jina la yule mnyama, au hesabu ya jina lake.’ Hivyo Uprotestanti hufuata katika nyayo za Upapa.”
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
“Ni katika wakati huu ambapo malaika wa tatu huonekana akiruka katikati ya mbingu, akitangaza: ‘Mtu awaye yote akiimsujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au mkononi mwake, yeye naye atakunywa mvinyo wa ghadhabu ya Mungu, uliomiminwa pasipo kuchanganywa ndani ya kikombe cha hasira yake.’ ‘Hapa ndipo walipo washikao amri za Mungu, na imani ya Yesu.’ Kwa utofauti ulio dhahiri na ulimwengu husimama lile kundi dogo ambalo halitageuka kutoka katika uaminifu wake kwa Mungu. Hao ndio wale ambao Isaya anawanena kuwa wanatengeneza mahali palipobomoka palipofanywa katika sheria ya Mungu, wao wajengao upya mahali pa kale palipokuwa ukiwa, wakiinua msingi wa vizazi vingi.”
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
“Onyo olutega olusinga obuzito era n’okutiisatiisa okusinga obukulu okwakeererebwa abantu abafa, lwe luli mu bubaka bwa malayika ow’okusatu. Ekibi ekireeta obusungu bwa Katonda obutatabuddwamu kusaasira kyonna kiteekwa okuba eky’obubi obusinga obunene ennyo. Ensi erina kulekebwa mu kizikiza ku bikwata ku ngeri y’ekibi kino?—Mazima ddala nedda. Katonda takolagana bw’atyo n’ebitonde bye. Obusungu bwe tebuleetebwa ku bibi eby’obutamanya. Emisango gye nga teginnaleetebwa ku nsi, omusana ogukwata ku kibi kino gulina okubikkulirwa ensi, omuntu alyoke amanye ensonga lwaki emisango gino girina okuleetebwa, era abeere n’omukisa okugiwona.”
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
“Ujumbe wenye onyo hili ndio wa mwisho kutangazwa kabla ya kufunuliwa kwa Mwana wa Adamu. Ishara ambazo Yeye Mwenyewe amezitoa zatangaza kwamba kuja Kwake kumekaribia sana. Kwa karibu miaka arobaini, ujumbe wa malaika wa tatu umekuwa ukisikika. Katika matokeo ya pambano lile kuu, makundi mawili hujitokeza: wale ‘wamwabuduo mnyama na sanamu yake,’ na kuipokea chapa yake, na wale wanaoupokea ‘muhuri wa Mungu aliye hai,’ walio na jina la Baba limeandikwa katika vipaji vya nyuso zao. Hii si chapa inayoonekana. Wakati umewadia ambapo wote wenye kujali wokovu wa nafsi zao wanapaswa kuuliza kwa bidii na kwa uzito, Muhuri wa Mungu ni nini? na chapa ya mnyama ni nini? Tunawezaje kuepuka kuipokea?”
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
“Ndziyiso wa Xikwembu, xikombiso kumbe xitshwa xa matimba ya xona, wu kumeka eka xileriso xa vumune. Hi xona ntsena xileriso xa Milawu ya Khume lexi kombetelaka eka Xikwembu tanihi Muvumbi wa matilo ni misava, naswona hi ku tshembeka xi hambanisa Xikwembu xa ntiyiso ni swikwembu hinkwaswo swa mavunwa. Eka Matsalwa hinkwawo, mhaka ya matimba ya Xikwembu yo tumbuluxa yi tshahuriwa tanihi vumbhoni bya leswaku xi le henhla ka swikwembu hinkwaswo swa vamatiko.”
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
“Kuomoka ko waSabata ko kwafumisiwa mu mukafilo wa bunaine kwa kulangulukishako milimo ya kuumba, pakuti amano ya bantu yaikale lyonse ngayaelekezewa kuli Lesa wa cine kandi wa mweo. Ngacakuti Sabata yalebomfiwa lyonse, takwali no kuba uwakupepa ifikope, uwakana Lesa, nangu uwashika. Ukwikala mu kusunga kwa mushilo kwa bushiku bwa mushilo bwa Lesa kwaali no kulenga amano ya bantu yaelekezwe ku Mufyashi wa bene. Ifintu fya mu cifyalilwa fyali no kumubausha ku kwibukisha pali Ena, kandi fyali no kushininkisha amaka yakwe no kutemwa kwakwe. Sabata wa mukafilo wa bunaine ni cishininkisho ca Lesa wa mweo. Cilelangisha kuli Lesa nga Mwalenga, kandi ni cilangililo ca bukateka bwakwe ubwa cine pa fibumbwa ifyo abumbile.”
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
“ဟိုသို့ဖြစ်လျှင်၊ သားရဲ၏ အမှတ်တံဆိပ်သည် အဘယ်နည်း။ လောကသည် စစ်မှန်သော ဥပုသ်နေ့၏ အစား ထိုနေရာတွင် လက်ခံယူထားသော အတုအယောင် ဥပုသ်နေ့မဟုတ်လျှင်၊ အခြားမည်သည့်အရာ ဖြစ်နိုင်သနည်း?”
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
“Paapalya y’ebyobunnabbi nti yali kugulumiza yekka okusinga byonna ebiyitibwa Katonda, oba ebisinzibwa, etuukiridde mu ngeri eyeewunyisa mu kukyusa Ssabbiiti okuva ku lunaku olw’omusanvu okudda ku lunaku olusooka olwa wiiki. Buli we kiba nti ssabbiiti ya paapa ewa ekitiibwa okusinga Ssabbiiti ya Katonda, awo omuntu ow’ekibi agulumizibwa waggulu wa Mutonzi w’eggulu n’ensi.”
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
“Kristo alibadili Sabato, wanaompinga moja kwa moja maneno yake mwenyewe. Katika Mahubiri yake ya Mlimani alitangaza: ‘Msidhani ya kuwa nalikuja kuitangua torati, au manabii; sikuja kuitangua, bali kuitimiliza. Kwa maana amin nawaambieni, Mpaka mbingu na nchi zitakapoondoka, yodi moja wala nukta moja haitaondoka kamwe katika torati, hata yote yatimie. Basi yeyote atakayevunja amri mojawapo katika hizi zilizo ndogo, na kuwafundisha watu hivyo, ataitwa mdogo kabisa katika ufalme wa mbinguni; bali yeyote atakayezitenda na kuzifundisha, huyo ataitwa mkuu katika ufalme wa mbinguni.’”
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
"କାଥଲିକମାନେ ସ୍ୱୀକାର କରନ୍ତି ଯେ ସବ୍ବାଥର ପରିବର୍ତ୍ତନ ତାଙ୍କର ଚର୍ଚ୍ଚ ଦ୍ୱାରା କରାଯାଇଥିଲା, ଏବଂ ସେମାନେ ଏହି ପରିବର୍ତ୍ତନକୁ ନିଜ ଚର୍ଚ୍ଚର ସର୍ବୋଚ୍ଚ ଅଧିକାରର ପ୍ରମାଣ ବୋଲି ଉଦ୍ଧୃତ କରନ୍ତି। ସେମାନେ ଘୋଷଣା କରନ୍ତି ଯେ ସପ୍ତାହର ପ୍ରଥମ ଦିନକୁ ସବ୍ବାଥ ଭାବେ ପାଳନ କରି ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ଦୈବୀୟ ବିଷୟରେ ବିଧି ନିର୍ମାଣ କରିବାକୁ ତାଙ୍କର ଶକ୍ତିକୁ ସ୍ୱୀକାର କରୁଛନ୍ତି। ରୋମୀୟ ଚର୍ଚ୍ଚ ନିଜର ନିର୍ଦ୍ଦୋଷତାର ଦାବିକୁ ପରିତ୍ୟାଗ କରିନାହିଁ, ଏବଂ ଯେତେବେଳେ ଜଗତ ଓ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଚର୍ଚ୍ଚମାନେ ତାଙ୍କ ନିର୍ମିତ କୃତ୍ରିମ ସବ୍ବାଥକୁ ଗ୍ରହଣ କରନ୍ତି, ସେମାନେ ପ୍ରକୃତରେ ତାଙ୍କର ସେହି ଦାବିକୁ ସ୍ୱୀକାର କରନ୍ତି। ସେମାନେ ଏହି ପରିବର୍ତ୍ତନର ପକ୍ଷରେ ପ୍ରେରିତମାନଙ୍କ ଓ ପିତୃଗଣଙ୍କ ଅଧିକାରକୁ ଉଦ୍ଧୃତ କରିପାରନ୍ତି, କିନ୍ତୁ ସେମାନଙ୍କର ଯୁକ୍ତିର ଭ୍ରାନ୍ତି ସହଜରେ ଧରାପଡ଼େ। ପାପାନୁଗାମୀ ଏତେ ସଚେତନ ଯେ ସେ ଦେଖିପାରେ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ନିଜକୁ ନିଜେ ଧୋଖା ଦେଉଛନ୍ତି, ଏବଂ ଏହି ବିଷୟର ସତ୍ୟ ତଥ୍ୟଗୁଡ଼ିକ ପ୍ରତି ସ୍ୱଇଚ୍ଛାରେ ନିଜ ଚକ୍ଷୁ ମୁଦି ରଖୁଛନ୍ତି। ରବିବାର-ସଂସ୍ଥା ଯେପରି ସମର୍ଥନ ଲାଭ କରୁଛି, ସେ ସେପରି ଆନନ୍ଦିତ ହୁଏ, ଏହି ନିଶ୍ଚୟତା ଅନୁଭବ କରି ଯେ ଶେଷରେ ଏହା ସମଗ୍ର ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ଜଗତକୁ ରୋମର ପତାକା ତଳେ ଆଣିଦେବ।" Signs of the Times, November 1, 1899.