Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Mose na Eliya ni ibimenyetso by’ubuhanuzi bishobora, bitewe n’imvugiro, gusobanurwa buri kimwe ukwacyo nk’ikimenyetso kimwe rukumbi, kandi bishobora no gusobanurwa nk’ikimenyetso gikubiyemo abo bahanuzi bombi. Ku buhamya bw’ababiri ni ho ikintu gishingwa, kandi mu Ibyahishuwe igice cya cumi na kimwe, Mose na Eliya bahagarariye abahamya babiri b’Isezerano rya Kera n’Isezerano Rishya. Ku Musozi wo Guhindurirwaho ishusho, uhagarariye Ukuza kwa Kabiri kwa Kristo, icyo kimenyetso cyombi gihagarariye icyarimwe ibihumbi ijana na mirongo ine na bine (Eliya) n’abahowe ukwizera (Mose) bo mu gihe cy’ikigeragezo cy’itegeko ryo ku Cyumweru. Bafatanyije nk’ikimenyetso, mu buvumo bwa Horebu, bahagarariye ubwoko bw’Imana ku iherezo ry’isi “bwumva,” “busoma” kandi “bukitondera” ubutumwa ari Ibyahishuwe by’imico y’Imana bukubiyemo imbaraga zo guhindura Umulawodikiya akavamo Umufiladelifiya. Vuba aha, (vuba cyane) hazagera igihe bitazaba bigishoboka ko Abadiventisiti b’abapfu b’Abalawodikiya babona “amavuta” akenewe kugira ngo basubize neza ijwi riti: “Dore Umukwe araje.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
ئەم جا موسا بە یەزدان گوت: «بزانە، تۆ پێم دەڵێیت: ئەم گەلە بەرەو سەر بەرە؛ بەڵام پێت ڕوون نەکردوومە کێ لەگەڵم دەنێریت. هەرچەندە گوتووتە: “من تۆ بە ناو دەناسم، و هەروەها لە چاومدا نیعمەتت دۆزیوەتەوە.” ئێستا کەواتە، تکایە ئەگەر لە چاوتدا نیعمەتم دۆزیوەتەوە، ئێستا ڕێگاکەت پیشانم بدە، تاکو تۆ بناسم، بۆ ئەوەی لە چاوتدا نیعمەت بدۆزمەوە؛ و ئەوەش لەبەرچاو بگرە کە ئەم نەتەوەیە گەلەکەی تۆیە.» ئەویش فەرموو: «ئامادەبوونی من لەگەڵت دەچێت، و من پشووەت پێ دەبەخشم.» ئەویش پێی گوت: «ئەگەر ئامادەبوونی تۆ لەگەڵمان نەچێت، لێرەوەمان مەبەرە سەر. چونکە لێرەدا بە چی دەزانرێت کە من و گەلەکەت لە چاوتدا نیعمەتمان دۆزیوەتەوە؟ ئایا بەوە نییە کە تۆ لەگەڵمان دەڕۆیت؟ جا من و گەلەکەت لە هەموو ئەو گەلانەی سەر ڕووی زەویدان جیا دەکرێینەوە.» یەزدان بە موسای فەرموو: «ئەم شتەش کە گوتووتە دەیکەم؛ چونکە لە چاومدا نیعمەتت دۆزیوەتەوە، و من تۆ بە ناو دەناسم.» ئەویش گوت: «تکایە شکۆت پیشانم بدە.» ئەویش فەرموو: «هەموو چاکیی خۆم لەبەردەمت تێدەپەڕێنم، و ناوی یەزدان لەبەردەمت بانگ دەکەم؛ و نیعمەت دەدەم بە هەر کەسێک کە بیەوێت نیعمەتی پێ بدەم، و بەزەیی دەکەم بە هەر کەسێک کە بیەوێت بەزەیی پێ بکەم.» ئەویش فەرموو: «ناتوانیت ڕوویم ببینیت، چونکە مرۆڤ نابێت من ببینێت و بمێنێتەوە.» یەزدان فەرموو: «ئەوەتا، لەلای من شوێنێک هەیە، و تۆ لەسەر بەردێک دەوەستیت. جا کاتێک شکۆی من تێدەپەڕێت، تۆ لە کونەبەردێکدا دادەنێم، و تا کاتی تێپەڕینم بە دەستم دەتپۆشم. پاشان دەستم لادەبەم، و پشتەوەم دەبینیت؛ بەڵام ڕوویم نابینرێت.» یەزدان بە موسای فەرموو: «بۆ خۆت دوو تەختە بەرد ببڕە وەک یەکەمینەکان؛ و من لەسەر ئەم تەختانە ئەو وشانە دەنووسم کە لەسەر ئەو تەختانەی یەکەم بوون، کە تۆ شکاندنت. بەیانی ئامادەبە، و بەیانی سەرکەوە بۆ شاخی سینا، و لە سەرووی شاخەکەدا لەوێ بۆ من حازر بە. و کەسێک لەگەڵت سەرنەکەوێت، هەروەها کەسێک لە تەواوی شاخەکەدا نەبینرێت؛ نە مەڕ و نە گا و مانگا لەبەردەم ئەو شاخە بڵاو نەبنەوە.» جا دوو تەختە بەردی وەک یەکەمینەکانی بڕی؛ و موسا زوو بەیانی هەستا و وەک ئەوەی یەزدان فەرمانی پێ کردبوو سەرکەوت بۆ شاخی سینا، و دوو تەختە بەردەکەی لە دەستدا هەڵگرت. یەزدان لە هەوردا دابەزی و لەوێ لەگەڵیدا ڕاوەستا، و ناوی یەزدان بانگ کرد. یەزدان لەبەردەمی تێپەڕی و بانگی کرد: «یەزدان، یەزدان خودا، بەزەیی و نیعمەتبەخش، درێژحەوسەڵە، و زۆر لە چاکی و ڕاستیدا؛ بەزەیی بۆ هەزاران دەپارێزێت، تاوان و سەرپێچی و گوناه لێدەخشی، بەڵام بە هیچ جۆرێک تاوانبار بێتاوان ناکات؛ تاوانی باوان لەسەر منداڵان و لەسەر منداڵانی منداڵان سەردان دەکات، هەتا نەوەی سێیەم و چوارەم.» موساش خێرا سەری بۆ زەوی نوواند و کڕنوشی برد. و گوتی: «ئەی یەزدان، ئەگەر ئێستا لە چاوتدا نیعمەتم دۆزیوەتەوە، تکایە با گەورەم لەنێوانماندا بڕوات؛ چونکە گەلێکی ڕەقملەین؛ و تاوان و گوناهەکەمان لێببخشە، و وەک میراتی خۆت وەربگرین.» ئەویش فەرموو: «ئەوەتا، من پەیمانێک دادەنێم؛ لەبەردەم هەموو گەلەکەت کارە سەیرەکان دەکەم، کە لە تەواوی زەویدا و لە هیچ نەتەوەیەکدا نەکراون؛ و هەموو ئەو گەلەی لەنێویاندایت کاری یەزدان دەبینن؛ چونکە ئەوە شتێکی ترسناکە کە من لەگەڵت دەیکەم.» دەرچوون 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Musa anawakilisha watu wa Mungu katika mwisho wa ulimwengu. Hao ni wale ambao, katika “siku za mwisho” za hukumu ya uchunguzi, humwomba Mungu awaonyeshe “njia” yake, “ili” waweze “kumjua” Mungu; nao kwa jibu hupokea kutoka kwa Mungu jawabu linalojumuisha ahadi kwamba “uwepo” wake “utaenda pamoja na” wao, na kwamba Mungu atawapa watu hao “raha.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Míngalá Ŋwíli: Ŋmí sí ná shíké, á kɔ́rɔ́, á bílíshí á gbɛ́rɛ́ á kùrù á nɛ́rɛ́, hɛ́rɛ́ á kùrù á síkí, á támbá mɔ́, kɛ́ á nyɛ́ fúɔ́rɔ́ fúɔ́rɔ́ á nímí ni. Kà bá á yɔ́rɔ́: “Tí támbá mɔ́ nɛ́rɛ́ yá.” Kà ŋwíli á shíngí á kɔ́rɔ́ bá á yá, á yɔ́rɔ́: “Yìngá á nyɛ́rɛ́ á kúlúŋgú.” Kà bá á yɔ́rɔ́: “Tí yìngá rá.” Jeremiah 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Yeremia anatambua jamii ya wale wanaokataa “kuona” na “kusikia,” na kwa hiyo hawapokei ile “raha” iliyoahidiwa kwa wale wanaoutafuta “njia njema” na “kutembea ndani yake.” Raha hiyo inatambulishwa kuwa ndiyo “burudisho” na Isaya.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Nani atafundisha maarifa? Naye ni nani atakayewafanya kuelewa mafundisho? Je, ni wale walioachishwa maziwa, na kuondolewa matitini? Kwa maana amri ni juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; kwa kuwa kwa midomo yenye kigugumizi na kwa lugha nyingine atasema na watu hawa. Ambao aliwaambia, Hapa ndipo mahali pa kupumzika ambapo mwaweza kumstarehesha aliyechoka; na huku ndiko kuburudisha; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kutekwa. Isaya 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Pahumzîna” leh “thartârna” hi vaukhânna hnuhnûng chu tawpna vaukhânna thuchah puan chhuah lai hian a thlâk chhuak a nihna an entîr a ni.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Nalielekezwa kutazama chini hadi wakati ambapo ujumbe wa malaika wa tatu ulikuwa unafungwa. Uwezo wa Mungu ulikuwa umetulia juu ya watu Wake; walikuwa wameikamilisha kazi yao na walikuwa wameandaliwa kwa ajili ya saa ya kujaribiwa iliyokuwa mbele yao. Walikuwa wameupokea mvua ya mwisho, yaani, uburudisho utokao mbele za Bwana, na ushuhuda ulio hai ulikuwa umefufuliwa. Onyo kuu la mwisho lilikuwa limesikika kila mahali, nalo lilikuwa limewachochea na kuwaghadhabisha wakaaji wa dunia ambao hawakutaka kuupokea ujumbe huo.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
“Mapumziko” au “kuburudishwa” iliyo “mvua ya vuli,” inajumuisha ahadi ile aliyopewa Musa pangoni kwamba “uwepo” wa Mungu ungekwenda pamoja na watu Wake.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
Omulimo gukoleka guligera kuba ng’ogw’olunaku lwa Pentekote. Nk’uko “imvura y’ebereberye” yahawe, mu kusukibwa kw’Omwoyo Omutukuvu ku ntandikwa y’enjiri, okuleeta ensigo ey’omuwendo okumeruka, ni ko “imvura ey’oluvannyuma” erigabibwa ku nkomerero yaayo, olw’okwengera kw’eby’okukungula. “Awo ni bwo tulimanya, bwe tunaayongera okumanya Mukama; okufuluma kwe kwategekebwa ng’enkya; era alijja gye tuli ng’imvura, ng’imvura ey’oluvannyuma era ey’ebereberye ku nsi.” (Hosea 6:3.) “Mmusanyuke kale, mmwe abaana ba Sayuuni, era musanyukire mu Mukama Katonda wammwe; kubanga yabawa imvula ey’ebereberye mu kigero ekituufu, era alibatonnyeseza enkuba, imvura ey’ebereberye n’imvura ey’oluvannyuma.” (Joel 2:23.) “Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifuka ku Mwoyo gwange ku bonna abalina omubiri.” “Era olulituuka nti buli alikaabira erinnya lya Mukama alirokoka.” (Ebikolwa by’Abatume 2:17, 21.) Omulimo omukulu ogw’enjiri tegulina kuggwa n’okweyoleka okutono okw’amaanyi ga Katonda okusinga bwe gwalambikibwa ku ntandikwa yaagwo. Obunnabbi obwatuukirizibwa mu kusukibwa kw’imvura ey’ebereberye ku ntandikwa y’enjiri, buliddamu okutuukirizibwa mu mvula ey’oluvannyuma ku nkomerero yaayo. Wano we wali “ebiseera eby’okuwummuzibwa” omutume Peetero bye yalindirira bwe yagamba nti, “Mwenenye kale, mukyuke, ebibi byammwe bisangulibwewo [mu musango ogw’okunoonyereza], ebiseera eby’okuwummuzibwa bwe birijja okuva mu maaso ga Mukama; era alituma Yesu.” (Ebikolwa by’Abatume 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Batumishi ba Mungu, wakiwa na nyuso zao zikiangazwa na kung’aa kwa wakfu mtakatifu, wataharakisha kutoka mahali hata mahali ili kutangaza ujumbe utokao Mbinguni. Kwa maelfu ya sauti, kote duniani, onyo litatolewa. Miujiza itafanywa, wagonjwa wataponywa, na ishara na maajabu yatafuatana na waaminio. Shetani naye hutenda kwa maajabu ya uongo, hata akiteremsha moto kutoka mbinguni mbele ya wanadamu. (Ufunuo 13:13.) Hivyo wakaaji wa dunia wataletwa kuchukua msimamo wao.” Pambano Kuu, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Nakululwa koMoya oyiNgcwele ngezinsuku zokugcina kufanekiswe ngokuthululwa koMoya oyiNgcwele ekuqaleni kokumenyezelwa kwevangeli. “Izwi leNkosi kubo” labo abangayikuzwa lokho uMoya akushoyo emabandleni, kwakuyisimiso sesiprofetho sokwenezela umugqa owodwa womlando wesiprofetho komunye umugqa womlando wesiprofetho ukuze kubonakaliswe ukuphela kwezwe. Akusikho okungaphansi kwesimiso sokuthi ukuphela kwento kubonakaliswa ukuqala kwayo. Lomthetho wesiprofetho wenqatshwa ngabantu abayiziwula baseLawodikeya abangamaSeventh-day Adventist. Uma wamukelwa, uNkulunkulu angakwazi “ukufundisa ulwazi,” uDaniyeli alukhomba njengolwandayo ngesikhathi sokuphela, futhi lona kanye ulwazi uHoseya athi abantu bakaNkulunkulu bayabhujiswa ngokulwenqaba. Isigaba esiku-Isaya nakuJeremiya esenqaba ukuzwa noma ukubona, senqaba “ukuhlunyeleliswa,” okuyikho “ukuphumula” uNkulunkulu athembisa ukukunika abantu baKhe “bosuku lokugcina” ukuze bakwazi ukudabula ngokuphepha inhlekelele esekupheleni kwezinsuku.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
“Omutsiitile w’Omukama” (obuntu) bwe Ruhanga yabuurira Musa ni obw’okugira ati “OMUKAMA RUHANGA” ni “ow’embabazi kandi ow’ekisa, omugumiisiriza, kandi ajwire oburungi n’amazima.” Obuntu bwe ni embabazi n’amazima. Amazima ag’amanyisa obuntu bwe burijo gakwatanizibwa n’embabazi ze, ahabw’okuba tihariho muntu aritegyereza mazima ge, keretse Ruhanga abandize kubooreka embabazi ze, ahabw’okuba boona bakozire ekibi kandi bakiihirweho ekitiinisa (obuntu) kya Ruhanga. Amazima ag’okuba Yesu Kristo ni Alufa na Omega gasiimibwa kandi gakwatibwa abo Ruhanga abaireho okubabarira obutahiki bwabo n’ekibi. Okubabarirwa okwo kubaawo omu bishushani eby’aha mperu eby’omusango ogw’okunoonereza. Abo abooreka embabazi ze, atyo n’ababarira ebibi byabo, abo ni bo atwara kuba obusika bwe kandi akataaha nabo omu ndagaano.
“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 misi ya nsuka ya lisolo ya mokili oyo, kondimana ya Nzambe na bato na Ye oyo babatelaka mibeko na Ye ekozongisama sika.” Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Abaprofeti bose, harimwo na Mose, berekana imisi y’iherezo y’urubanza rw’isesengura, igihe Imana ivugurura isezerano ryayo n’abamenyekanye ko ari ibihumbi ijana na mirongo ine na bine. Kandi igihe iryo sezerano rishinzwe, Imana “izokora ibitangaza, ibitigeze gukorwa mw isi yose, canke mu gihugu na kimwe cose: kandi abantu bose uri hagati yabo bazobona igikorwa c’Uhoraho: kuko ari ikintu giteye ubwoba ico nzogukorera.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Mose ku nsa nkyene a ɔnyae wɔ Bepɔw Horeb so, a wɔsan frɛ no Bepɔw Sinai no, wɔde sii ne mmɔden a na ɔne Onyankopɔn man no reko no mu. Ne mmɔden no ne sɛ obewie adwuma a Onyankopɔn de ahyɛ ne nsa no. Mose na ɔwɔ apereperedi mu fa Onyankopɔn nkrasɛm a ɛkɔ wiase no ho. Ansa na Awurade reyi n’anuonyam akyerɛ Mose no, yehu Mose sɛ ɔde adwene ne ntease kasa tia Awurade, na ɔrekyerɛ sɛ, sɛ Awurade sɛe atuatewfo a na wɔafi ase asaw atwa Aaron sika nantwi ba no ho no a, wɔn sɛe no bɛsɛe nkrasɛm a na ɛda Onyankopɔn tumi adi no.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Bwana akamwambia Mose, Nimewaona watu hawa, na tazama, ni watu wenye shingo ngumu. Basi sasa niache, ili hasira yangu iwake juu yao, nipate kuwaangamiza; nami nitakufanya wewe kuwa taifa kubwa. Mose akamsihi Bwana, Mungu wake, akasema, Ee Bwana, mbona hasira yako yawaka juu ya watu wako, uliowatoa katika nchi ya Misri kwa nguvu kuu na kwa mkono hodari? Kwa nini Wamisri waseme, wakinena, Aliwatoa kwa nia mbaya, ili awaua milimani na kuwaangamiza kutoka juu ya uso wa nchi? Geuka uache hasira yako kali, ukaghairi mabaya hayo juu ya watu wako. Mkumbuke Ibrahimu, Isaka, na Israeli, watumishi wako, uliowaapia kwa nafsi yako mwenyewe, ukawaambia, Nitawazidishia wazao wenu kama nyota za mbinguni, na nchi hii yote niliyoisema nitawapa wazao wenu, nao watairithi milele. Bwana akaghairi mabaya aliyokuwa amesema atawatenda watu wake. Kutoka 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Mu byo Mose yaboneye mu buvumo harimo ubutumwa yatoranirijwe kugeza ku isi. Ubuhamya bw’Uwiteka ubwo yanyuraga imbere ya Mose agatangaza imico ye, bushyizwe mu rwego rw’ubutumwa bwo mu mutima bwerekeye ubwoko bw’Imana bwigometse (bw’i Lawodikiya); kandi urwego rw’ibyamubayeho Eliya mu buvumo rwashyizwe mu rugamba rwe na Yezebeli, cyangwa ubumwe bw’impande eshatu bw’Amerika Zunze Ubumwe z’Amerika, Ubupapa, n’Umuryango w’Abibumbye. Kimwe kigereranya ubutumwa bw’imbere bugenewe itorero, ikindi kigashushanya ubutumwa bw’inyuma bugenewe isi; nyamara abahamya babiri, Mose na Eliya, bari mu buvumo bumwe bw’i Horebu, kandi bombi bagereranywa mu buvumo ku mperuka y’isi.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Ahabê ji Jezebel re hemû tiştên ku Îlyas kiribû û her weha çawa wî hemû pêxemberan bi شمشêrê kuştibûn, got. Hingê Jezebel nameberek şand bo Îlyas û got: Bila xwedayan wiha û zêdetir jî bi min bikin, heger ez heta sibê di vê saetê de jiyana te wek jiyana yek ji wan nekin. Dema ku wî ev dît, rabû û ji bo rizgarkirina canê xwe çû, û hat Beer-Şeba, ya ku aîdî Yehûda bû, û xizmetkarê xwe li wir hişt. Lê ew bi xwe rojek rê di çolê de çû, û hat bin dareke arçeşînê rûnişt; û ji bo xwe daxwaza mirinê kir û got: Bes e; niha, ey Xudan, canê min bistîne; çimkî ez ji bav û kalanê xwe çêtir nînim. Dema ku ew li bin dareke arçeşînê razabû û xew ket, va ye, hingê firîşteyek dest lê da û jê re got: Rabe û bixwe. Wî temaşe kir, û va ye, nanek li ser kömiran pijiyabû û kozek avê li serê wî bû. Ew xwar û vexwar, û dîsa raza. Firîşteya Xudan careke duyemîn dîsa hat, dest lê da û got: Rabe û bixwe; çimkî rê ji bo te gelek dirêj e. Ew rabû, xwar û vexwar, û bi hêza wê xwarinê çil roj û çil şev çû heta Horeb, çiyayê Xwedê. Li wir hat cem şikeftekê û li wir man; û va ye, peyva Xudan hat cem wî, û Ew jê re got: Tu li vir çi dikî, Îlyas? Wî got: Ez ji bo Xudan, Xwedayê hostan, gelek hesûd bûme; çimkî zarokên Îsraêl peymana te terikandine, gorgehên te hilweşandine, û pêxemberên te bi شمشêrê kuştine; û tenê ez mayîme, ez tenê; û ew li pey canê min in da ku wê bistînin. Ew got: Derkeve û li ser çiyê li ber Xudan bisekine. Û va ye, Xudan derbas bû, û bayek mezin û xurt çiyan diqelişand û keviran li ber Xudan perçe-perçe dikir; lê Xudan di bayê de nebû. Piştî bayê erdhej; lê Xudan di erdhejê de nebû. Û piştî erdhejê agir; lê Xudan di agir de nebû. Û piştî agir dengekî hêsir û nazik. Û wisa bû, dema ku Îlyas wê bihîst, rûyê xwe bi xelatê xwe pêça û derket û li devê şikeftê rawestiya. Û va ye, dengek hat cem wî û got: Tu li vir çi dikî, Îlyas? Wî got: Ez ji bo Xudan, Xwedayê hostan, gelek hesûd bûme; çimkî zarokên Îsraêl peymana te terikandine, gorgehên te hilweşandine, û pêxemberên te bi شمشêrê kuştine; û tenê ez mayîme, ez tenê; û ew li pey canê min in da ku wê bistînin. Xudan jê re got: Here, vegere ser rêya xwe ber bi çola Şamê ve; û gava tu gihiştî, Hazael şeh bike ku bibe padîşahê Sûriyê. Û Yêhû, kurê Nimşî, tu şeh bikî ku bibe padîşahê Îsraêl. Û Elîşa, kurê Şafatê, yê Abel-Meholah, tu şeh bikî ku li şûna te bibe pêxember. Û wê bibe ku yê ji شمشêrê Hazael xelas bibe, Yêhû wî bikuje; û yê ji شمشêrê Yêhû xelas bibe, Elîşa wî bikuje. Lê min ji bo xwe li Îsraêl heft hezar hiştine, hemû wan çokan ku li ber Baal neçûyîne, û her devê ku wî ne maç kiriye. 1 Padîşahan 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Mu kwibonesha Eliya yari ari mu buvumo hahagarariye ugucika intege k’umuhanuzi ku butumwa no ku ngaruka yatekerezaga ko ubutumwa bwe n’umurimo we byagize. Mose yarwaniraga ubutumwa Imana yari yaravuze, naho Eliya yari yararetse ubwo butumwa. Ni ubutumwa bumwe, keretse ko bumwe bwerekeye iby’imbere mu itorero, ubundi bukerekeye iby’inyuma y’itorero. Nyamara mu buryo bw’ubuhanuzi, byombi hamwe birimo kwerekana ubutumwa bw’impande ebyiri bwo mu Ibyahishuwe 18. Icyo nkeneye gushimangira ku by’ukuri byose bifitanye isano n’ubuvumo ni uko mu “minsi y’imperuka,” ugucika intege kugaragazwa muri buri kibazo kwerekeye ubutumwa n’ingaruka yabwo.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Musa na Eliya bombi bavilakidila baoyo “ke waka” mpe “ke mona” “mongongo” yina kele “ludedomo ya Mfumu.” “Ludedomo” yango kele kidimbu ya bizaleli na Yandi ya mawa mpe ya kieleka. Muyimbi ya Nkunga mpi ke lomba nde bamonisa yandi mawa ya Nzambi, yina kele bizaleli na Yandi. Sama na kumona “mawa” na Yandi, Muyimbi ya Nkunga ke sila nde yandi “ta wa” yina Mpeve ke tuba na mabuundu.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Oku Musiki Mukuru, Zaburi ya wana wa Kora. Ee Bwana, umeipendelea nchi yako; umeurejesha [umeugeuza] uhamisho wa Yakobo. Umeusamehe uovu wa watu wako; umeifunika dhambi yao yote. Sela. Umeiondoa ghadhabu yako yote; umejigeuza mbali na ukali wa hasira yako. Uturejeshe, Ee Mungu wa wokovu wetu, na uikomeshe hasira yako juu yetu. Je, utatukasirikia milele? Je, utaiendeleza hasira yako hata vizazi vyote? Je, hutatufufua tena, ili watu wako wakufurahie? Tuonyeshe rehema yako, Ee Bwana, na utupe wokovu wako. Nitasikia yale atakayosema Mungu Bwana; kwa maana atasema amani kwa watu wake, na kwa watakatifu wake; lakini wasirudie tena upumbavu. Hakika wokovu wake uko karibu na wale wanaomcha, ili utukufu ukae katika nchi yetu. Rehema na kweli zimekutana pamoja; haki na amani zimebusiana. Kweli itachipuka kutoka katika nchi; na haki itatazama chini kutoka mbinguni. Naam, Bwana atatoa kilicho chema; nayo nchi yetu itazaa mazao yake. Haki itatangulia mbele zake; nayo itatuweka katika njia ya hatua zake. Zaburi 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Emea arikúe ka “ngaanga ye sóliki,” (ne “sóliki” ame eya eséka yange ya Hebereo *’emet’* y’átónyá kóreya) yó yisálaka bosembo ne kimia, “yipwánísa.” Yíli kókangana. Mokomi wa Nzembo atíngi loyembo laye na mikolo ya nsuka ya kosambisa ya bolukiluki, ntango Nzambe “alimbisi mabe ya” “bato” baye. Bosɛngi ezali ete Nkolo “asekwisa lisusu” bato baye.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Uvumbuzi na matengenezo lazima vitokee, chini ya huduma ya Roho Mtakatifu. Uvumbuzi na matengenezo ni mambo mawili tofauti. Uvumbuzi humaanisha kufanywa upya kwa uzima wa kiroho, kuhuishwa kwa nguvu za akili na moyo, ufufuo kutoka katika mauti ya kiroho. Matengenezo humaanisha upangaji upya, badiliko la mawazo na nadharia, tabia na matendo. Matengenezo hayatazaa tunda jema la haki isipokuwa yaunganishwe na uvumbuzi wa Roho. Uvumbuzi na matengenezo yanapaswa kutimiza kazi yao waliyoagizwa, na katika kuitimiza kazi hii ni lazima yaungane.” Selected Messages, kitabu cha 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
“Ubuhumure” Umwanditsi wa Zaburi asaba bugaragaza icyifuzo cy’umuntu uzi ko yapfuye. Ubuhumure Umwanditsi wa Zaburi asaba ni icyifuzo kigoye cyane ko Umunyalaodikiya yakibaza, kuko Umunyalaodikiya atazi ko yapfuye mu by’umwuka; nyamara iyo ataza kuba yarapfuye, ntiyari gukenera guhumurwa. Ubwo buhumure bugerwaho no kwemera “kumva icyo Imana Uwiteka izavuga,” kandi nta kindi gikorwa cyagombye kubanza mbere y’uko tubanza gushimangira ubwo buhumure buza igihe Mwuka Wera atuye muri twe.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Ukuzinduka kwo kwiyubaha Imana nyakuri muri twe ni ko gukomeye kuruta ibindi kandi kwihutirwa kuruta ibindi byose mu byo dukeneye. Kugushaka ni ko gukwiye kuba umurimo wacu wa mbere.” Selected Messages, igitabo cya 1, 121.
Speaking of the book of Revelation Sister White states the following.
Atabulila pa buku lya Kusokolola, Ba Sister White batila bino bilandi.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“مە ک وەک گەلێک بزانین ئەم کتێبە بۆ ئێمە چی واتایە هەیە، لەنێوماندا شۆڕشێکی گەورە دەبینرێت.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
“Revival” ၏ အဓိပ္ပာယ်မှာ အသက်ပြန်ရှင်စေခြင်း ဖြစ်သည်။ တစ်သိန်းလေးသောင်းလေးထောင်ထဲ၌ ပါဝင်ရန် ရွေးချယ်ခံရသူတို့သည် ပထမဦးစွာ မိမိတို့သည် သေဆုံးလျက်ရှိကြောင်းကို သိမှတ်ရမည်ဖြစ်ပြီး၊ revival ကို လိုအပ်လျက်ရှိကြောင်းကိုလည်း အသိအမှတ်ပြုရမည် ဖြစ်သည်။ တစ်သိန်းလေးသောင်းလေးထောင်သည် သေဆုံးလျက်ရှိကြောင်း ဆိုသည့်အချက်သည် probation ပိတ်သိမ်းမီ တစ်ချက်အလို၌ ဖွင့်လှစ်တံဆိပ်ဖြုတ်ခံရသော သတင်းစကား၏ အရေးပါသော အစိတ်အပိုင်းတစ်ရပ် ဖြစ်သည်။ ဤအမှန်တရားနှင့် စပ်လျဉ်း၍ ကျွန်ုပ်တို့၌ ပြောစရာ အလွန်များစွာ ရှိသေးသည်။ သူတို့ကို အသက်ပြန်ရှင်စေသောအရာမှာ ဘုရားသခင်က သူတို့ကို “revive” ပြုတော်မူ၍ မိမိ၏ ဖြောင့်မတ်ခြင်းကို ပေးတော်မူသောအခါ သူတို့အပေါ်သို့ တိုးချဲ့တော်မူသည့် “ကရုဏာ” ပင် ဖြစ်သည်။ သူတို့ကို အသက်ပြန်ရှင်စေသောအရာမှာ ယေရှုသည် Alpha နှင့် Omega ဖြစ်တော်မူကြောင်း ဆိုသည့် အမှန်တရားပင် ဖြစ်ပြီး၊ ထိုနားလည်သဘောပေါက်မှုက သူတို့အတွင်း၌ နားလည်မှုအလုံးစုံကို လွန်ကဲသော “ငြိမ်သက်ခြင်း” ကို ဖြစ်ပေါ်စေသည်။ ကတိတော်မှာ “အမှန်တရား” သည် “မြေကြီးထဲမှ ပေါက်ဖွားလာလိမ့်မည်” ဟူ၍ ဖြစ်သည်။ Alpha နှင့် Omega ဖြစ်သော “အမှန်တရား” ဟူ၍ ကိုယ်စားပြုထားသော သတင်းစကားသည် “မြေကြီးထဲမှ” ပေါက်ဖွားလာသောကြောင့် အမေရိကန်ပြည်ထောင်စုမှ စတင်ပေါ်ထွက်လာသည်။ အစ၌ ရှိသော သတင်းစကားသည် အမေရိကန်ပြည်ထောင်စုမှ လာခဲ့ပြီး၊ အဆုံး၌ ရှိသော သတင်းစကားသည်လည်း ထိုနေရာတစ်ခုတည်းမှပင် ပေါက်ဖွားလာသည်။
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Khyang hte God a cavemen ni cu hmuhsaknak hmanmi a si ti tawh kan nei ruangah, hmuhsaknak lei lungkua chungah a um bal mi profet dangte zong kan zoh lai. Jesuh cun John the Baptist cu Elijah a si tiin a langter, cun John cu thawnginn chungah a um lai ah Jesuh cu a ra ding Messiahs a si maw ti a hngalh a hau. Ani cun Jesuh i mizia dik tak cu a hngalh a hau. Ani cun amah in a phuangmi thuchah le Jesuh in a phuang peh vivo mi thuchah cu thuchah dik tak a si maw ti a hngalh a hau. A dungthluntu pawl cu Jesuh hnenah thusuhnak cu sut dingah a thlah, cun Jesuh cun an thusuhnak cu a lanh tak lo in a sunh tlang, cun a sunglawi cu an hnenah a langter.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“Былайша күн өтіп жатты, ал Жақияның шәкірттері мұның бәрін көріп те, естіп те тұрды. Ақырында Иса оларды Өзіне шақырып алып, көргендеріңді Жақияға барып айтыңдар деді де, мынаны қосты: ‘Менен сүрінер еш себеп таппайтын адам бақытты’. Лұқа 7:23, R. V. Оның құдайлық болмысының айғағы азап шеккен адамзаттың мұқтаждықтарына толық сай келуінен көрінді. Оның ұлылығы біздің төмен хәл-жайымызға дейін төмен түсуінен айқындалды.”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Vanafunzi waliubeba ujumbe huo, nayo yakatosha. Yohana alikumbuka unabii unaomhusu Masihi, ‘Bwana amenitia mafuta niwahubirie wanyenyekevu habari njema; amenituma kuwaganga waliovunjika moyo, kuwatangazia wafungwa uhuru wao, na hao waliofungwa kufunguliwa gereza; kutangaza mwaka wa Bwana uliokubaliwa.’ Isaya 61:1, 2. Kazi za Kristo hazikumtangaza tu kuwa ndiye Masihi, bali zilionyesha pia ni kwa namna gani ufalme Wake ungewekwa. Kwa Yohana ulifunuliwa ukweli uleule uliomjia Eliya nyikani, wakati ‘upepo mkuu wenye nguvu ulipoipasua milima na kuyavunja-vunja mawe mbele za Bwana; lakini Bwana hakuwa ndani ya ule upepo; na baada ya upepo kukawa na tetemeko la nchi; lakini Bwana hakuwa ndani ya lile tetemeko la nchi; na baada ya tetemeko la nchi moto; lakini Bwana hakuwa ndani ya ule moto;’ na baada ya ule moto, Mungu akasema na nabii kwa ‘sauti ndogo, ya utulivu.’ 1 Wafalme 19:11, 12. Hivyo ndivyo Yesu alivyopaswa kuifanya kazi Yake, si kwa mngurumo wa silaha na kuangushwa kwa viti vya enzi na falme, bali kwa kusema na mioyo ya wanadamu kupitia maisha ya rehema na ya kujitoa kafara.” Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Xudayê hêza xwe bi peyva xwe digihîne. Ew tê gihandin “ji bo dilên mirovan.” Ew dersa “dengê hênik û biçûk” bû. Lê peyama Îlyas peyama derve ye ku hêzên li derveyî gelê Xwedê nas dike. Mesîh ji Îlyas re di “rojên dawî” de dibêje ku peyva Wî cihê ku hêz lê heye ye; lêbelê “pevçûna çekan û hilweşandina textan û padîşahiyan,” ku bi bayê têkbir, erdhej û agirê tê nîşandan, sê ji wan hêzên derveyî ne ku di pirtûka Vahiyê de hatine temsîl kirin û gelê Xwedê dê bi wan re rûbirû bibe. “Bayê” têkbir di pêxemberiya Kitêba Pîroz de sembola Îslamê ye. “Erdhej” serhildan û anarşiya Şoreşa Fransî ye. “Agir” hilweşandina ku hat ser Sedom û Gomora ye. Îlyas ji hêza papal reviyabû da ku bigihîje şikeftê; ji ber vê yekê Xudan jê re eşkere kir ku, tevî hemû hêzên xerab ên ku krîza dawiya cîhanê pêk tînin, ew “dengê hênik û biçûk” e ku li wir hêza Xwedê tê dîtin.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
मूसा, एलियाह और यूहन्ना बपतिस्मा देनेवाला—सब इस बात की गवाही देते हैं कि उन्होंने एक गुफा से परमेश्वर के चरित्र का दर्शन किया। “गुफा” ही वह एकमात्र चिन्ह है जो एक दुष्ट और व्यभिचारी पीढ़ी को दिया जाएगा। यीशु ने “व्यभिचारी और दुष्ट पीढ़ी” के विषय में कहा, जो जाँच-पड़ताल के न्याय के “अन्तिम दिनों” की पीढ़ी है। उस पीढ़ी के लिए चिन्ह भविष्यद्वक्ता योना था, जिसने तीन दिन एक गुफा में—अर्थात् एक बड़ी मछली के पेट में—व्यतीत किए।
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Na wakati watu walipokuwa wamekusanyika kwa wingi, akaanza kusema, Kizazi hiki ni kizazi kibaya; kinatafuta ishara; wala hakitapewa ishara, ila ishara ya nabii Yona. Kwa maana kama vile Yona alivyokuwa ishara kwa Waninawi, vivyo hivyo Mwana wa Adamu atakuwa kwa kizazi hiki. Luka 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
یۆنەس سێ ڕۆژ و سێ شەو لە ناو زگێکی ماسیی گەورەدا بوو، هەروەک عیسا سێ ڕۆژ لە گۆڕدا بوو. یۆنەس نیشانەیەک بوو و عیسا شێوازی هەمان نیشانەیە. ئەوان نیشانەی ڕزگاری لە مردن نوێنەرایەتی دەکەن، کە بێگومان دوای مردن دێت.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Nuko bamwe mu banditsi n’Abafarisayo baramusubiza, bavuga bati: Mwigisha, turashaka kubona ikimenyetso kiguturutseho. Ariko arabasubiza ati: Iki gihe kibi kandi cy’ubusambanyi gishaka ikimenyetso; nyamara nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona. Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi runini, ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu mutima w’isi. Abagabo b’i Nineve bazahagurukana n’iki gihe mu rubanza, kandi bazagiciraho iteka; kuko bihannye ku bwo kubwiriza kwa Yona; kandi dore, uruta Yona ari hano. Matayo 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Utangulapo kanuni ya kujirudia kwa historia, pamoja na ukweli kwamba historia yote takatifu hutambulisha mwisho wa ulimwengu, basi kifo, kuzikwa, na kufufuka kwa Yona na Kristo ni “ishara” na pia ujumbe kwa watu wa Mungu sasa. Yona alipotupwa nje ya tumbo la nyangumi, alitangaza ujumbe, kama vile ujumbe wa ufufuo wa Kristo ulivyotangazwa mara moja malaika alipoondoa lile jiwe kutoka pangoni alimokuwamo Kristo. Wale wanaowakilishwa na Musa, Eliya, Yona, na Kristo wanaashiria si watu wa Mungu wa “siku za mwisho” pekee, bali pia ujumbe ambao kila mmoja wao aliutoa.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Nîşana Yûnusê tecrûbeya şikeftê dihewîne, ku tê de xweza dilovan a Mesîh tê eşkerekirin. Heman dilovaniya ku Îsa ji Îlyas re dirêj kir, ji Yûnus re jî hate dirêjkirin dema ku ew ji berpirsiyariya xwe ya ragihandina peyamê direviya. Li ser Yûnus gelek zêdetir heye ku bê gotin, lê niha pêdivî ye ku xalên din bên axaftin.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Pango, miongoni mwa mambo mengine, huwakilisha mauti na ufufuo. Watu wa agano la Mungu katika siku za mwisho wametambulishwa kwa mashahidi wengi kuwa walikuwa wafu, kisha wakafufuliwa. Bila shaka, Mkristo hana budi kuzaliwa mara ya pili ili auone ufalme wa Mungu, na jambo hili huwakilisha kufa kwa mtu wa kale wa kimwili; lakini kwa namna ya kinabii maana yake ni zaidi ya hilo. Linanena juu ya ujumbe unaosimamishwa ghafla njiani mwake. Eliya aliacha kutangaza ujumbe, Yona akakimbia asitangaze ujumbe. Yohana akatupwa gerezani na kuuawa. Yesu alisulubiwa.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Awo ahyɛnsode no nti, ɛnyɛ owuo ne owusɔre ho nkutoo na ɛfa ho; na mmom ɛfa asɛm bi owuo ne ne wusɔre ho, na nkrasɛm nyinaa a wɔde Onyankopɔn Asɛm mu yɛɛ nhwɛso no gyina hɔ ma kɔkɔbɔ nkrasɛm a etwa to no a Agya no de maa Yesu, na ɔno nso de maa Gabriel, na ɔno nso de maa odiyifoɔ no, na ɔno nso kyerɛw no de kɔmaa asafo ahorow no. Onyankopɔn pɛɛ sɛ ɔde nkrasɛm no to nkyɛn na ɔhyɛ ase foforo wɔ Mose bodan mu osuahu no mu. Elia wiee n’adwuma sɛ ɔsomafo na oguan kɔɔ bodan mu. Yona guanee kɔɔ Tarsis. Wokum Yohane Osubɔni no, sɛnea wokum Yesu no. Saa adansedie yi nyinaa wɔsɛ de ba Adiyisɛm nwoma no mu na wɔma ɛne wɔn ho wɔn ho hyia. Daniel ne Adiyisɛm yɛ nwoma mmienu, nanso “Yesu adansedie” no da no adi sɛ wɔn nso yɛ nwoma baako. Wɔwɔ su korɔ no ara a Bible no wɔ. Nwoma mmienu a ɛyɛ nwoma baako, ne atwerɛfoɔ mmienu a wɔgyina hɔ ma adansefoɔ mmienu.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Danieli, mateka wa Babeli na baadaye wa Umedi na Uajemi, alikufa kwa namna ya ishara alipokuwa ametupwa katika tundu la simba. Yona alikufa kwa namna ya ishara alipoliwa na nyangumi. Yohana Mfunuaji alikufa kwa namna ya ishara alipokuwa ametupwa katika mafuta yanayochemka. William Miller alikufa, lakini anao ahadi kwamba malaika wanangojea kaburini pake kwa ajili ya ufufuo wa wenye haki. Huduma ya Future for America ilikufa kwa namna ya ishara tarehe 18 Julai 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Ujumbe wa mwisho wa onyo umewekwa ndani ya muktadha wa kuponywa kwa jeraha la mauti la mamlaka ya upapa. Kuponywa kwa jeraha hilo ni mada maalum ya sura za kumi na tatu na kumi na saba za Ufunuo. Jeraha la mauti litakapoponywa, upapa uliofufuliwa utakuwa ufalme wa nane unaowakilishwa katika sura ya kumi na saba ya Ufunuo. Unatambulishwa kuwa wa nane, yaani, ni mmoja wa wale saba. Nane ni ishara ya ufufuo, kwa maana tohara, kama muhuri wa uhusiano wa agano, ilipaswa kufanywa katika siku ya nane baada ya mtoto wa kiume kuzaliwa. Ibada hiyo ilibadilishwa na ubatizo katika kipindi cha Ukristo, na ubatizo unawakilisha kifo, maziko, na ufufuo wa Kristo. Kristo alifufuliwa katika siku iliyofuata siku ya saba. Kwa hiyo, alifufuliwa kiunabii katika siku ya nane. Baada ya miaka elfu moja ya pumziko, dunia iliyofanywa upya inafufuliwa katika milenia ya nane.