The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?
ព្រំប្រទល់ទំនាយដែលបង្ហាញពីការសាកល្បង ដែលតំណាងដោយការបង្កើតរូបសត្វសាហាវនៅសហរដ្ឋអាមេរិក នោះ រត់ស្របគ្នាជាមួយនឹងសញ្ញាសម្គាល់បី ដែលតំណាងឱ្យបន្ទាត់នៃរដ្ឋធម្មនុញ្ញ។ បន្ទាត់ទាំងនេះរត់ស្របគ្នាទៅវិញទៅមក ហើយវាផ្តល់ព័ត៌មានជាក់លាក់ដែលទាក់ទងទៅកាន់បន្ទាត់មួយទៀត។ តើហេតុដូចម្តេចដែលអ្នកទាំងឡាយដែលឆ្លងកាត់ការសាកល្បងនៃរូបសត្វសាហាវ នឹងត្រូវបានរៀបចំឲ្យដើរក្នុងពន្លឺដែលចេញមកពីបន្ទប់បល្ល័ង្ករបស់ព្រះ ក្នុងអំឡុងពេលនៃការបៀតបៀនដែលចាប់ផ្តើមនៅឯច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក? តើមានអ្វីខ្លះអំពីការសាកល្បងនៃការបង្កើតរូបសត្វសាហាវ ដែលបិទត្រាព្រហ្មចារីមានប្រាជ្ញា ឲ្យចូលទៅក្នុងបទពិសោធន៍មួយ ដែលអនុញ្ញាតឲ្យពួកនាងឆ្លងកាត់រយៈពេលនៃការបៀតបៀនដែលចាប់ផ្តើមនៅឯច្បាប់ថ្ងៃអាទិត្យ នៅពេលដែលការក្បត់ជាតិខាងវិញ្ញាណត្រូវបានបន្តដោយការបំផ្លាញជាតិ ហើយសាតាំងចាប់ផ្តើមការអស្ចារ្យដ៏វិសេសរបស់វា?
“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.
“Çûn ku ramanek ji ezmûna gelê Xwedê ku dê li ser rûyê erdê zindî bin, dema ku rûmeta ezmanî û dubarebûna cefakirina demên berê bi hev re têne tevlîkirin, pêşkêşkirin ne mumkun e. Ew ê di ronahiya ku ji texta Xwedê derdikeve de bimeşin. Bi navgîniya milyaketanê, peywendiyeke domdar di navbera ezman û erdê de hebe. Û Şeytan, ku bi milyaketên xerab hate dorpêçkirin û ku xwe wek Xwedê îdia dike, ê her cure mûcîzeyan bike, da ku, heke mumkun be, xweber hilbijartiyan bixapîne.” Testimonies, volume 9, 16.
Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.
Mwene Nkento White alongolaka nsango yina Klisto pesaka na sinagoga ya Kapernaume, yina bakomaka na Yoane mokapo ya motoba. Malongi na yandi kele na The Desire of Ages, na mokapo yina bo me tula ntitululu The Crisis in Galilee. Kuna yandi me monisa na ngolo nyonso nde Klisto salaka ata ngolo mosi ve sambu na kanga buntomboki yina salamaka na Yoane 6, ata ti Yandi zabaka mbote-mbote nde na ntangu yina Yandi zolaka kufwa balandi mingi kuluta ntangu nyonso yankaka na kisalu na Yandi na kati ya bantu.
“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.
“Ko Yesu aheya aletee ulele wa kujaribu uliosababisha wanafunzi Wake wengi kumgeukia na kurudi nyuma, alijua yatakayokuwa matokeo ya maneno Yake; lakini alikuwa na kusudi la rehema la kutimiza. Aliona tangu mbele ya wakati kwamba katika saa ya majaribu kila mmoja wa wanafunzi Wake wapendwa angejaribiwa kwa ukali mwingi. Dhiki Yake katika Gethsemane, kusalitiwa Kwake na kusulubiwa Kwake, vingekuwa kwao jaribu lenye uzito mkuu sana. Kama isingalikuwa imetolewa jaribu lolote la awali, wengi waliokuwa wakisukumwa na nia za ubinafsi tu wangaliungana nao. Bwana wao alipohukumiwa katika ukumbi wa hukumu; umati uliokuwa umemsalimu kama mfalme wao ulipomzomea na kumtukana; makutano ya wenye dhihaka yalipopaza sauti, ‘Msulubishe!’—matamanio yao ya kidunia yalipovunjika, hao wenye kujitafutia nafsi zao wangali, kwa kukana uaminifu wao kwa Yesu, kuwaletea wanafunzi huzuni kali yenye kuulemea moyo, juu ya majonzi yao na kukata tamaa kwa sababu ya kuanguka kwa matumaini yao waliyoyapenda sana. Katika saa hiyo ya giza, mfano wa wale waliomwacha ungeweza kuwavuta wengine waende pamoja nao. Lakini Yesu alisababisha hali hii ya msukosuko itokee wakati ambapo, kwa uwepo Wake binafsi, angaliweza kuimarisha imani ya wafuasi Wake wa kweli.”
“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.
“Lusadzu lwa mbilu Lwa Nthenguli, lwe, nga ku tiva hinkwako ka khombo leri a ri n’wi rindzile, hi vunene a lulamisile ndlela ya vadyondzisiwa, a va lunghiselela ndzingo wa vona lowukulu, naswona a va tiyisa ku yimela ndzingo wo hetelela!” The Desire of Ages, 394.
The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?
Amri ya Jumapili ndiyo mtihani wa mwisho ambao ndani yake tabia hudhihirishwa. Kabla ya mtihani wa mwisho, Kristo, ambaye habadiliki kamwe, huruhusu mtihani ambao kwa huo hatima ya milele ya watu Wake itaamuliwa. Ni mtihani ambao lazima waupitishe kabla hawajatiwa muhuri, na kabla ya muda wao wa rehema kufungwa katika amri ya Jumapili. Ni mtihani wa kinabii unaowaandaa mabikira wenye hekima “kwa ajili ya jaribu lao kuu kabisa, na kuwaimarisha kwa mtihani wa mwisho!” “Jaribu lao kuu kabisa” ndilo jaribu lao la kilele, kwa maana mabikira wenye hekima ni wale “waliotakaswa, waliotiwa weupe na kujaribiwa.” Mtihani wa mwisho ndio jaribu lao la kilele, na katika wakati huo wa kujaribiwa, mabikira wenye hekima “watatembea katika nuru itokayo katika kiti cha enzi cha Mungu”. Ni nini ndani ya mchakato wa kujaribiwa unaowakilishwa kama “kuumbwa kwa sanamu ya mnyama” kinachowaandaa mabikira wenye hekima kwa jaribu la kilele na kuwawezesha kutembea katika nuru itokayo katika kiti cha enzi cha Mungu. Nuru inayotoka katika kiti cha enzi cha Mungu ni nini?
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Na alipopofungua muhuri ya saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa tarumbeta saba. Kisha malaika mwingine akaja akasimama madhabahuni, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili autoe pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Kisha yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akautupa katika nchi; zikawa sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.
In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.
Ngeena ya masiku a nsobu, mu gihe umugani wa bakobwa ikumi urimo gusohozwa kandi ba magana ijana na mirongo ine na bane bārimo gushyirwaho ikimenyetso, ikidodo cya karindwi kirafungurwa kandi kigaragaza umuriro uterwa ku isi mu gusubiza amasengesho y’abera. Umuriro uterwa hasi mu gusohozwa kwa nyuma kandi gutunganye k’umugani wa bakobwa ikumi ni ubutumwa bw’ijwi ryo mu gicuku, nk’uko byagereranyijwe no gusukwa kwa Mwuka Wera mu nama y’inkambi ya Exeter, no gusukwa kwa Mwuka Wera kuri Pentekote, aho aha hagereranyijwe nk’umuriro. Nimwite ku bisobanuro bya Mushiki wacu White ku butumwa bw’ijwi ryo mu gicuku.
“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.
“Bari abasigadile obutumwa obw’olubereberye tebaayinza kugasibwa na bwa kabiri; era tebaaganyulwa na kuyogerera wakati mu kiro, okwali okw’okubateekateeka okuyingira ne Yesu olw’okukkiriza mu kifo ekisingayo obutukuvu eky’omu watukuvu ow’omu ggulu. Era olw’okugaana obubaka obubiri obwasooka, bazikiziddwa nnyo mu kutegeera kwabwe ne batayinza kulaba kitangaala kyonna mu bubaka bw’omumalayika ow’okusatu, obulaga ekkubo eriyingira mu kifo ekisingayo obutukuvu. Nnalaba nga bwe kityo Abayudaaya bwe baakomerera Yesu, n’amakanisa ag’omu linnya bwe gaakomerera obubaka buno; era kyebava bataba na kumanya kw’ekkubo erigenda mu kifo ekisingayo obutukuvu, so tebayinza kugasibwa na kuwolereza kwa Yesu eyo. Ng’Abayudaaya bwe baawangayo ssaddaaka zaabwe ezitasaana, nabo baawaayo okusaba kwabwe okutasaana eri ekisenge Yesu kye yavaamu; era Setaani, ng’asanyukira obulimba obwo, yeefuula ow’eddiini, n’akyamya ebirowoozo by’Abakristaayo bano abeeyita bwe batyo okubidda gy’ali, ng’akolera n’obuyinza bwe, n’obubonero bwe, n’ebyamagero eby’obulimba, okubanyweza mu mutego gwe.” Early Writings, 259.
In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.
Mu byafaayo bwa ba-Millerite, okugezesebwa okw’obubaka bw’okukaaba okw’omu ttumbi “kwali kwa kubategeka okuyingira ne Yesu olw’okukkiriza mu Watukuvu ennyo ey’awakaawatukuvu obw’omu ggulu.” Obubaka bw’okukaaba okw’omu ttumbi obuli kaakano mu kukulakulanyizibwa nabwo bukiikirirwa ng’okugezesebwa kw’okukolebwa kw’ekifaananyi ky’ensolo. Byombi bye bigezo ebireeta okuggala kw’ekiseera eky’okusaasirwa, awo empisa we zirabisibwa. Ba-Millerite bwe baayingira mu Watukuvu Ennyo olw’okukkiriza, okukkiriza kwabwe kwagezesebwa nate. Okukkiriza kw’abo omutwalo kikumi mu enkumi ana mu enkumi nnya kunaagezesebwa ku mateeka g’olunaku lwa Sande, naye basuubiziddwa nti banaaba mirembe, kubanga banaatambula “mu musana oguva mu” kabonero ak’omusanvu, akaggulwawo obubaka bw’okukaaba okw’omu ttumbi bwe bwatandika okubikkulwa mu mwezi gwa July 2023.
The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.
Obutumwa obwasibulirwe mu kiseera ekyo buteekebwawo okuyita mu nkola ya layini ku layini, era eyo y’enkola y’enkuba ey’oluvannyuma. Enkuba ey’oluvannyuma yatandika okutonnya mu 2001, era okugezesebwa okw’enkomerero okw’Abadiventi kwatandika. Mu mwezi gwa July 2023 ekiseera eky’enkomerero mu nkola y’okugezesebwa ekikoma ku tteeka lya Ssande kyatandika, obubaka bw’okukaaba okw’ekiro ky’omu ttumbi bwe bwatandika, era obwo nabwo ye nkuba ey’oluvannyuma, era nabwo kwe kweyongera kw’okumanya okufulibwaawo ng’akabonero ak’omusanvu kaggyibwawo, era nabwo kwe kusibululwa kw’okubwatuka omusanvu, awamu n’Okubikkulirwa kwa Yesu Kristo. Layini zonna ezikiikirira okusibululwa kw’omusana ogw’obunnabbi zitegeerekebwa ng’ezaasibululwa mu byafaayo eby’ekyama eby’olunyiriri olw’amakumi ana olwa Danyeri essuula kkumi na emu.
In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.
Mu istoria ile ilifichwa, umugongo wa alama tatu kuu za Katiba unawakilishwa. Ni umugongo wa wakati ambapo kanisa na dola huja pamoja ili kuifanya sanamu ya mnyama. Unao umugongo wa kinabii unaowahusu marais wa Marekani, ambao huonyesha mienendo ya mapambano ya kisiasa yanayotokea katika historia ya pembe ya Kirepublikani ya mnyama wa nchi. Umugongo huo unajumuisha historia zinazolingana za vyama vyote viwili vikuu vya kisiasa vya Marekani. Umugongo huo unahusiana kwa karibu na pembe ya Uprotestanti ulioasi tangu mwanzo wake mwaka 1844, hata pale unapopora udhibiti wa serikali ya kiraia katika sheria ya Jumapili.
The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.
ལུང་བསྟན་གྱི་ནང་དུ་ཆོས་ལས་ཕྱིར་ལོག་པའི་པོ་རོ་ཏེསྟན་ཌིཛམ་གྱི་འགན་འཛིན་ལས་འགན་ནང་། ཧསྨོ་ནི་ཨན་རྒྱལ་རབས་ཀྱི་དཔང་པོ་དེ་ཆོས་ལས་ཕྱིར་ལོག་པའི་པོ་རོ་ཏེསྟན་ཌིཛམ་གྱི་མཚོན་རྟགས་ཤིག་ཏུ་འདུས། ཆོས་ལས་ཕྱིར་ལོག་པའི་པོ་རོ་ཏེསྟན་ཌིཛམ་གྱི་རྭ་ཡི་ཐིག་ཕྲེང་གི་རྒྱབ་ལྗོངས་སུ། ལཱོ་དི་སི་ཨའན་གྱི་ཉིན་བདུན་པའི་ཨེཌ་ཝེན་ཏིསྟ་ཚོགས་པའི་ཐིག་ཕྲེང་ཡང་ཡོད། ལཱོ་དི་སི་ཨའན་ཨེཌ་ཝེན་ཏིཛམ་གྱི་ཐིག་ཕྲེང་ནས། བརྒྱ་དང་བཞི་བཅུ་ཞེ་བཞི་སྟོང་གི་ཐིག་ཕྲེང་འབྱུང་། སྦས་བཞག་པའི་ལོ་རྒྱུས་དེའི་ནང་ལ་ཡང་། ཆགས་སྡུག་གསུམ་པའི་ཨིས་ལམ་གྱི་ཐིག་ཕྲེང་ཡོད། ར་ཤི་ཡ་ལའང་ཐིག་ཕྲེང་ཞིག་ཡོད། ཡུ་ནཱི་ཊེཌ་ནེ་ཤནས་ལའང་ཐིག་ཕྲེང་ཞིག་ཡོད། དེ་བཞིན་ཏུ། པེ་པལ་གྱི་དབང་ཤུགས་ལའང་ཐིག་ཕྲེང་ཞིག་ཡོད།
If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.
མཐར་ཐུག་གི་ཉིན་མོར་འཚོ་བའི་བེ་རེ་ཨན་ཞིག་གིས་ལུང་བསྟན་སློབ་སྦྱོང་བྱེད་པར་རང་ཉིད་བསྐྱེད་པ་ཡིན་ན། ཁོ་པས་ཚིགས་བཅད་བཞི་བཅུ་པའི་སྦས་པའི་ལོ་རྒྱུས་སུ་ངོས་འཛིན་བྱས་པའི་ཐིག་ཕྲེང་དེ་དག་ལ་གསོ་བ་བྱེད་ཀྱི་རེད། ལུང་བསྟན་གྱི་སློབ་མ་དེས་ཕོ་ཉ་དེའི་ལག་པ་ནས་དེབ་དེ་བླངས་ཏེ་ཟ་བར་བྱེད་ཀྱི་རེད། དེ་ནས་གཟའ་ཉི་མའི་ཁྲིམས་ཀྱི་མཐའ་མའི་ཚོད་ལྟ་དེ་འབྱུང་ཚེ། ཁོ་པས་ཁ་ཕྱེས་ཟིན་པའི་མཚན་མོ་ཕྱེད་ཀྱི་འབོད་སྒྲའི་འཕྲིན་དོན་ཁོ་ན་མ་ཟད་རྟོགས་པར་འགྱུར་བ་མ་ཟད། ཨ་མེ་རི་ཀ་ཡུལ་ནང་དུ་གཅན་གཟན་གྱི་གཟུགས་བརྙན་ཇི་ལྟར་བསྐྲུན་པ་ཡང་ཡོངས་སུ་རྟོགས་པར་འགྱུར་རོ།
The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.
Nûrê mohra heftemîn ji textê derdikeve û di çarçoveya mesela deh keçên bakîr de ew peyama qîrîna nîvê şevê ye. Peyama qîrîna nîvê şevê ew e ku keçên bakîrên aqilmend ji bo wê demê amadekirî dike, dema ku zordestiyên borî dîsa tên dubarekirin.
“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.
«Batulikila masolo etu a kala, bu twenda mu nzila yonso ya ntwala kino ku esika yetu ya lelo, ndakuka kwamba: Lukumu kuvwa kwa Nzambi! Bu ndimonanga bima bi salaka Nzambi, ndifuluka ne kukemakana, ne lukwikilu mu Klisto bonso Ntwadisi. Katwena ne kima nansha kimwe kya kubanga kubanga bwôwa mu bilumbu bi keza, kano kaka bu twavwa kuvila nzila yina Mfumu watutangununa, ne malongi andi mu masolo etu a kala.» Testimonies to Ministers, 31.
The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”
Xudan dadweşandina xwe di nav pêvajoya ceribandinê de, ya ku di Tîrmeha 2023-an de dest pê kir, rêberî dike. Di nav vê rêberiya Wî de vekirina Peyva pêxemberî jî hebû, di têkiliya dema veşartî ya ayeta çilî de. Ew dîrok destnîşan dike ku wêneya heywanê li Dewletên Yekbûyî çawa tê avakirin, û bêguman gelek zêdetir ji tenê wê yekê ji bûyerên dawiyê. Dema ku em xwe di ceribandina tacdar de li ser yasaya Yekşemê bibînin, dema ku zordariyên rabirdûyê dest bi dubarebûnê dikin, em “ji bo pêşerojê tiştî ji tirsê nebin, tenê heke em rêya ku Xudan bi wê em rêberî kirine, û hînkirina Wî di dîroka me ya rabirdûyê de, ji bîr bikin.”
At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.
ڕۆژی یاسای یەکشەممەدا، «مێژووی رابردوو» دووبارە دەبێتەوە لە ماوەی پێکهاتنی وێنەی ئاژەڵەکە لە ویلایەتە یەکگرتووەکان. شێری هۆزی یەهودا پەیامی کۆتایییەکەی بێ مۆر کردووە و گەلەکەی خۆی بۆ مێژووی نهێنیی ئایەتی چل ڕێنمایی کردووە. لەوێ فێری گەلەکەی خۆی کرد کە تەنها وشەی پێشبینیی خۆی تێنەگەن، بەڵکو هەروەها ئەو ئیمتیاز و بەرپرسیارێتییەش بەدەست بهێنن کە ئەزموونێکی شایستەیان هەبێت بۆ ئەوەی لەناو ئەوانەی گەلەکەی ئەودا بن کە دەبوو لە قەیرانی کۆتاییدا نوێنەرانی ئەو بن.
One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.
Miongoni mwa sifa za kinabii za watu hao ni kwamba wanajua jinsi ya kutembea kwa nuru itokayo katika kiti cha enzi. Nuru hiyo ni nuru ya historia iliyofichwa ya aya ya arobaini, ambayo hueleza kwa undani kabisa mienendo ya kidini, kisiasa, kijamii na kiuchumi inayohusika katika kuisimamisha sanamu ya mnyama katika Marekani. Nuru inayotambuliwa kuhusu historia hii takatifu hutolewa kwa njia ya matumizi ya mstari juu ya mstari, hapa kidogo na pale kidogo, nayo ndiyo nuru inayoeleza historia ya wakati ambapo mateso ya zamani yanaanzishwa tena mara nyingine.
Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.
Abantu abawuqondayo ukwanda kolwazi bayizihlakaniphi, futhi ukwanda kolwazi kumayelana nokwakheka komfanekiso wesilo, futhi izihlakaniphi ziyakuqonda kusengaphambili emlandweni wezwe umlando wokwakheka komfanekiso wesilo ngaphambi kokufika kwalowo mlando. UJesu, njengo-Alfa no-Omega, njalo uveza ukuphela kwento ngesiqalo sento.
It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.
Jê qeydandine ye ku, ew beşa ku Sister White di wê de nas dike ku gelê Xwedê dê di ronahiya ku ji textê derdikeve de bimeşin, dawiya beşa yekem a Testimonies, cilda neh, e. Beş di rûpelê yanzdeh de dest pê dike, ji ber vê yekê beş di nehyanzdeh de dest pê dike û bi danasîna yasa Yekşemê diqede. Ew wê demê vedibêje ku tê de wêneyê heywanê tê çêkirin û sed û çil û çar hezar tên eşkerekirin, lê tenê heke we ew bawerî hebe ku hûn wê beşê bi wisa bibînin.
Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.
Ikiwa ni sehemu ya kwanza ya juzuu ya tisa, inaanza kwa utambulisho huo, na inatumia kichwa, Kwa Ajili ya Kuja kwa Mfalme. Ni dhahiri kwamba inarejelea si tu Kuja kwa Kristo mara ya Pili, bali pia mfano wa wanawali kumi, kwa maana kichwa cha sehemu hiyo kisha kinamnukuu Paulo.
“Section 1—For the Coming of the King
“Isanamu 1—Olw’okujja kwa Kabaka
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”
“‘Dîsa demek hindik ma ye, û Ew yê were dê were, û dereng naxe.’ Îbraniyan 10:37.”
The following two verses are left off, but they contribute to the light in the passage.
Ivesi ibili ilandela iyashiywe, lakini yengeza ku lumu mu kipande.
For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.
Ekyo n’ekiseera kitono nnyo, era oyo agenda okujja alijja, so talilwawo. Naye omutuukirivu aliba mulamu lwa kukkiriza; naye omuntu yenna bw’adda emabega, emmeeme yange terimusanyukira. Naye ffe tetuli baabo abaddayo emabega okuzikirira; wabula tuli baabo abakkiriza okufuna obulokozi bw’emmeeme. Abaebbulaniya 10:37–39.
Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:
پاول ئاماژەی بە حەبەقوق دەکرد، لەو شوێنەدا کچانی پاکیزەی باوەڕدار و دانا بەرانبەر ئەوانە دەخرێنە بەراورد کە پاول دەڵێت «بۆ لەناوچوون پاشەکشە دەکەن.» حەبەقوق بەو شێوەیە گوتی:
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Anga, umwoyo wiwe uwikuza ntutunganye muri we; ariko umugororotsi azobeshwaho n’ukwizera kwiwe. Habakuki 2:4.
Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.
Habakuki agambya akanya k’okulindiriramu ye ngeri y’emu n’akanya k’okulindiriramu ak’abeera kkumi, era essuula ey’Omukama ajja, nga ekwataganyiziddwa n’ebigambo bya Pawulo ebiri mu Abaebbulaniya, eraga okutuukirira okutuufu ddala n’okukozesebwa kw’essuula eno mu kiseera eky’okuteekebwako akabonero kw’abo emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya. Ekiseera ekyo kyatandika nga September 11, 2001 era kikoma ku tteeka lya Ssande, erye buzibu obusembayo obw’Adventism ey’e Laodikiya, era mu lugero lw’abeera kkumi kwe kulabisibwa kw’empisa ku tteeka lya Ssande. Obunnyonnyofu obusembayo obw’essuula bukómye ku tteeka lya Ssande, era essuula etandika ng’eyogera ku September 11, 2001.
“The Last Crisis
“Mkorogo wa Mwisho”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Thina sihlala esikhathini sokuphela. Izibonakaliso zezikhathi ezifezeka masinyane zimemezela ukuthi ukuza kukaKristu sekuseduze impela. Izinsuku esiphila kuzo zinobucayi futhi zibalulekile. UMoya kaNkulunkulu uyasuswa emhlabeni kancane kancane kodwa ngokuqinisekileyo. Izifo ezibhubhisayo nezahlulelo seziqalile kakade ukwehlela phezu kwabadelela umusa kaNkulunkulu. Izinhlekelele zomhlaba nezasolwandle, isimo somphakathi esingazinzile, nezesabiso zempi, kuyizimpawu ezethusayo. Zibikezela izehlakalo ezisondelayo zobukhulu obukhulu kakhulu.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
کارگێڕییەکانی خراپی هێزەکانیان یەکدەخەن و پتەو دەکەنەوە. ئەوان بۆ قەیرانی گەورەی کۆتایی خۆیان بەهێز دەکەن. لە جیهانی ئێمەدا گۆڕانکارییە گەورەکان بەزوویی ڕوو دەدەن، و جووڵە کۆتایییەکان خێرا دەبن.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Mu nsi ensonga bwe ziri ziraga nti ebiro eby’okulabiramu biri kumpi nnyo naffe. Amawulire ag’omu mpapula ag’ennaku zonna gajjude obubonero obulaga olutalo olw’entiisa mu biseera ebitagenda wala. Obubbi obw’obukambwe bubeerawo enfunda nnyingi. Okwekalakaasa n’okwegana okukola bimanyiddwa nnyo. Obubbi n’obutemu bikolebwa buli wamu. Abantu abalimu emizimu batta abasajja, abakazi, n’abaana abato. Abantu bafuuse abasiikiriziddwa ennyo obwonoonefu, era buli kika ky’obubi kyeeyoleka.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“Uvila aatha ushena kuhwanta ubuloholi nu kujuza mu myo ya andu ilaka lya inyungu ya buvila. ‘Ubuloholi bwemelela kule: pantu ubuchishinka bwagwile mu njia, ne busembo tibwashiwa kwingila.’ Isaya 59:14. Mu miji minene muli imbunga ya andu abikala mu buyoho nu mu busaasa, bali pepi nu kuba abashili chakulya, ubwikalo, ne myenda; pano mu miji imwene eyo muli abo abali ne vingi ukukila fyo omutima wangafwaya, abikala mu busuma bwa bukata, abaponya ndalama shabo ku mazu agasansamwike bwino, ku kwisongola kwa mubili, nangu, ekibifi ukukila, ku kusangulula ifilaka fya mubili, ku bukole, ku fwaka, ne ku fintu fimbi ifyonona amaka ya bwongo, ifisowesha amano, no kufuyula omweya. Amalilo ya buntu ubulanda ku nzala yaleenda pa menso a Leza, ilyo ku njila shonse sha kupondelamo no kuponena andu baleonganya ubutuntulu ubukulu bwa mali.”
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
«لە جارێکدا، کاتێک لە شاری نیویۆرک بووم، لە وەرزی شەودا بانگهێشتم کرام بۆ ئەوەی بینم بیناسازییەکان قات بە قات بەرەو ئاسمان هەڵدەستان. ئەم بینایانە بە دژەئاگر بوون پەسەند کرابوون، و بۆ ئەوە بنیاتنرابوون کە خاوەنەکان و بنیاتنەرانی خۆیان شکۆدار بکەن. ئەم بینایانە بەرزتر و بەرزتر هەڵدەستان، و لە ناویاندا گرانبهاترین کەرەستە بەکاردەهێنرا. ئەوانەی ئەم بینایانە هی خۆیان بوو، لە خۆیان نەدەپرسین: “چۆن دەتوانین بە باشترین شێوە خودا شکۆدار بکەین؟” یەزدان لە بیر و هزرەکانیاندا نەبوو.»
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Ndzi ehleketile ndzi ku: ‘Hayi, loko lava va vekaka timali ta vona hi ndlela leyi a va ta kota ku vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta swakhiwo leswi sasekeke swinene, kambe ku kunguhata ni ku tumbuluxa ka vona i vuphukuphuku byo tanihi kwihi emahlweni ka Hosi ya vuako hinkwabyo. A va dyondzi hi matimba hinkwawo ya mbilu ni ya miehleketo leswaku va nga xi dzunisa njhani Xikwembu. Va lahlekeriwile hi ku vona ka leswi, ntirho wo sungula wa munhu.’
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Wekî ku van avahiyên bilind dihatin avakirin, xwediyên wan bi serbilindiya hirsdar û mezinxwaz şad dibûn ku pereyê wan heye da ku xwe razî bikin û hestê çavnebarîya cîranên xwe bihejînin. Gelek ji wê pereyê ku wan bi vî awayî veberhênan kiriye, bi zordestî, bi şikandina belengazan hatibû bidestxistin. Wan ji bîr kir ku li ezmanan hesaba her danûstendina bazirganî tê parastin; her peymana neheq, her kiryara xapînok, li wir tê tomar kirin. Dem tê ku di xapandin û serkeftina xwe de mirov dê bigihîjin xala ku Xudan êdî destûr nadê wan ji wê derbas bibin, û ew ê fêm bikin ku ji bo hevsengiya Yehova sînor heye.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
دیمەنی دواتر کە لەبەردەمم تێپەڕی، هەراسانییەکی ئاگر بوو. خەڵک سەیری بیناکانی بەرز و بەگومانەوە دژبەئاگر دەکراون دەکرد و دەیانگوت: «بە تەواوی پارێزراون.» بەڵام ئەم بینایانە وەک ئەوەی لە قیر دروست کرابن سووتان. ئامێرەکانی کوژاندنەوەی ئاگر هیچ شتێکیان نەدەکرد بۆ ئەوەی وێرانکارییەکە بوەستێنن. ئاگرکوژەرەکان نەیانتوانی ئامێرەکان بەکاربهێنن.
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Nayelamusibwa nti bwe kiseera kya Mukama kituuka, singa tewabaawo nkyukakyuka yonna ekoleddwa mu mitima gy’abantu ab’amalala era ab’eggwanga, abantu balizuula ng’omukono ogwali omunywevu okulokola guliba era munywevu okuzikiriza. Tewali buyinza bwa ku nsi buyinza kuyimiriza mukono gwa Katonda. Tewali kintu kya muzimbibwa kiyinza okukozesebwa mu kuzimba enyumba ekizisobozesa okukuumibwa obutazikirizibwa ng’ekiseera Katonda kye yateekawo kituuse okutuma okuwalanirizibwa ku bantu olw’okunyooma amateeka Ge n’olw’okwegomba kwabwe okw’obwegassi.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Bangi te, hata mu balimu na mu baadoba ba leta, baumvwisya byambu byafumisya mubele busyo bwa lelo bwa bantu. Abo babete ku ntambo sha bukulumpe bwa leta tabakonsya kusololola lutatu lwa kubola kwa mikalile, bulanda, bwina-bulanda, ne bulebi bwenda bwiyandisya. Balezungaika busa mukwesya kubika milimo ya biashara pa cimpati cakhosa maningi. Ng’abantu bakapekelanga maningi ku misambilishishe ya Cebo ca Leza, bakasangana insolwelo ya matatu ayabazungaika.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Maandiko yanaeleza hali ya ulimwengu muda mfupi kabla ya kuja kwa Kristo mara ya pili. Kuhusu watu ambao kwa unyang’anyi na udhalimu wanajilimbikizia mali nyingi, imeandikwa: ‘Mmejiwekea hazina kwa siku za mwisho. Tazama, ujira wa wafanyakazi waliovuna mashamba yenu, ambao mmeuzuilia kwa udanganyifu, unalia; na vilio vyao waliovuna vimeingia masikioni mwa Bwana wa majeshi. Mmeishi katika anasa duniani, na kujifurahisha kwa tamaa; mmezilisha mioyo yenu kama katika siku ya machinjo. Mmewahukumu na kuwaua wenye haki; naye hawapingeni.’ Yakobo 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Alhali nandi ushoma amaexwayiso anikwe zimpawu zezikhathi ezigcwaliseka ngokushesha na? Yimuphi umbono owenziwayo kubantu bezwe? Yiluphi uguquko olubonakala esimweni sabo sengqondo? Akukho olungaphezu kwalolo olwabonakala esimweni sabahlali bomhlaba wesikhathi sikaNowa. Bemunceke emisebenzini nasekujabuleni kwezwe, abantu bangaphambi kukazamcolo ‘ababanga besakwazi kwaze kwafika uzamcolo, wabakhukhula bonke.’ Mathewu 24:39. Babenikezwe amaexwayiso avela ezulwini, kodwa benqaba ukulalela. Futhi namuhla izwe, linganaki nakancane izwi likaNkulunkulu elixwayisayo, liyashesha liqhubekela ekubhujisweni okuphakade.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.
“Buitu buzanzuwa ni mwoho wa lutalu. Uprofeti wa chipande cha dikumi na kimwe cha Daniele washuusha kufika ku kuwanisibwa kwawo kwonshi. Hafi-fahi, bimweno bya makandami byavulelwe mu maprofeti bikenzeka.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.
“‘“Ló, Jwámwí, a kpọ nkú ála, mekwa ya ka ọ bụrụ ihe efu, tụgharịa ya n’isi ala, chụsakwa ndị bi n’ime ya n’ebe dị iche iche…. N’ihi na ha emebiwo iwu ndị ahụ, gbanwee ntụziaka ahụ, mebiekwa ọgbụgba ndụ ebighị ebi ahụ. Ya mere nkọcha ahụ eripịawo ụwa, ndị bi n’ime ya aghọwokwa ndị tọgbọrọ n’efu…. Obi ụtọ nke ịkpọ ụjá akwụsịwo, mkpọtụ nke ndị na-aṅụrị ọṅụ agwụla, ọṅụ nke ụbọ akwara akwụsịwo.’ Aịzaya 24:1–8.
“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.
“‘Awo ya lelo! pakuti tsiku la Yehova layandikira, ndipo lidzafika monga chiwonongeko chochokera kwa Wamphamvuyonse…. Mbewu yavunda pansi pa zibumvi zake, nkhokwe zasiyidwa zopanda kanthu, malo osungiramo tirigu agumuka, pakuti tirigu wauma. Nanga ziweto zikubuula bwanji! Magulu a ng’ombe asokonezeka, chifukwa alibe msipu; inde, nkhosa zomwenso zasiyidwa zopanda kanthu.’ ‘Mphesa wauma, ndipo mtengo wa mkuyu wafota; mtengo wa makangaza, mtengo wa kanjedza nawonso, ndi mtengo wa apulo, inde, mitengo yonse ya kuthengo yauma: chifukwa chimwemwe chafota kuchoka kwa ana a anthu.’” Yoeli 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.
“‘Ndzi twa ku vava embilwini ya mina swinene; … a ndzi nge miyeli, hikuva wena, wansati wa moya wa mina, u twe mpfumawulo wa mhalamhala, xitsundzuxo xa nyimpi. Ku lovisiwa ehenhla ka ku lovisiwa ku huwelela; hikuva tiko hinkwaro ri onhakile.’ Yeremiya 4:19, 20.”
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.
“‘Ndzi langutile misava, kutani, waswivo, a yi nga ri na xivumbeko, naswona a yi nga ri na nchumu; ndzi langutile matilo, kutani ma nga ri na ku vonakala. Ndzi langutile tintshava, kutani, waswivo, a ti rhurhumela, naswona switsunga hinkwaswo a swi tsekatseka hi ku olova. Ndzi langutile, kutani, waswivo, a ku nga ri na munhu, naswona tinyenyana hinkwato ta matilo a ti balekile. Ndzi langutile, kutani, waswivo, ndhawu leyi noneke a yi hundzuke mananga, naswona miti hinkwayo ya kona a yi hlasuriwile.’ Tindzimana 23–26.
“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.
“‘“Ai! Nanga umusi ni munene, kangi takuli namba mungi uguli ngawo: ni ng’uva ya makanda ga Yakobo; looli ikahonesibua mu yo.” Yeremia 30:7.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Mu nsi eno si bonna abeegasse ku mulabe ne bawakanya Katonda. Si bonna abafuuse abatali beesigwa. Waliwo abatono abeesigwa abayimirira mu mazima eri Katonda; kubanga Yokaana awandiika nti: ‘Wano we bali abakwata ebiragiro bya Katonda, n’okukkiriza kwa Yesu.’ Okubikkulirwa 14:12. Mu bbanga ttono olutalo lunaalwanibwa n’amaanyi mangi wakati w’abo abaweereza Katonda n’abo abatamuweereza. Mu bbanga ttono buli kintu ekiyinza okukankanyizibwa kinaakankanyizibwa, ebintu ebitayinza kukankanyizibwa bisigale.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“셰탄은 부지런히 성경을 연구하는 자이다. 그는 자기의 때가 짧은 줄을 알고 있으며, 이 땅에서 주의 역사를 방해하기 위하여 모든 지점에서 힘쓴다. 하늘의 영광과 옛 박해의 반복이 함께 뒤섞일 때, 그때 땅 위에 살아 있을 하나님의 백성이 겪게 될 경험이 어떠할는지에 대하여는 어떠한 개념도 충분히 제시하기가 불가능하다. 그들은 하나님의 보좌로부터 발하는 빛 가운데 행할 것이다. 천사들을 통하여 하늘과 땅 사이에는 끊임없는 교통이 있을 것이다. 그리고 셰탄은 악한 천사들에게 둘러싸여 스스로 하나님이라 주장하면서, 할 수만 있으면 바로 택하신 자들까지 속이기 위하여 온갖 종류의 기적을 행할 것이다. 하나님의 백성은 기적을 행하는 일에서 자기들의 안전을 발견하지 못할 것이니, 이는 셰탄이 행해질 기적들을 위조할 것이기 때문이다. 하나님의 시련과 시험을 거친 백성은 출애굽기 31:12–18에 언급된 표징에서 그들의 능력을 발견할 것이다. 그들은 살아 있는 말씀 위에 굳게 서야 한다. ‘기록되었으되.’ 이것이 그들이 안전하게 설 수 있는 유일한 기초이다. 하나님과의 언약을 깨뜨린 자들은 그 날에 하나님도 없고 소망도 없을 것이다.”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘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 singing the song of Moses and the Lamb. Revelation 15:2.
“Abasenga Imana bazarushaho gutandukanywa n’ukuntu bubahiriza itegeko rya kane, kuko ari ryo kimenyetso cy’ububasha bw’Imana bwo kurema kandi kikaba n’umuhamya w’uburenganzira bwayo ku kubahwa no guhimbazwa n’umuntu. Ababi na bo bazatandukanywa n’imihati yabo yo gusenya urwibutso rw’Umuremyi no gushyira hejuru ikigo cya Roma. Mu kibazo cy’iyo ntambara, Abakristo bose bazagabanywamo ibyiciro bibiri bikomeye: abakomeza amategeko y’Imana no kwizera kwa Yesu, n’abaramya ya nyamaswa n’igishushanyo cyayo, kandi bakakira ikimenyetso cyayo. Nubwo itorero na leta bizahuza imbaraga zabyo kugira ngo bihatire bose, ‘aboroheje n’abakomeye, abatunzi n’abakene, ab’umudendezo n’ab’imbata,’ kwakira ikimenyetso cya ya nyamaswa, nyamara ubwoko bw’Imana ntibuzagihabwa. Ibyahishuwe 13:16. Umuhanuzi w’i Patimo abona ‘abari banesheje ya nyamaswa n’igishushanyo cyayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahuri, bafite inanga z’Imana,’ kandi baririmba indirimbo ya Mose n’iy’Umwana w’Intama. Ibyahishuwe 15:2.”
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.
“تەقیناوەیە ترسناکەکان و تاقیکردنەوە سەختەکان چاوەڕوانی گەلی خودا دەکەن. ڕۆحی جەنگ نەتەوەکان هەژاندووە لە یەک کۆتایی زەوییەوە بۆ ئەوی دیکە. بەڵام لە ناوەڕاستی ئەو کاتی تەنگانەیەی دێت—کاتێکی تەنگانە وەک ئەوەی هەرگیز نەبووە لەوەی نەتەوەیەک هەبووە—گەلی هەڵبژێردراوی خودا بێجوڵانە دەوەستن. شەیتان و سوپاکەی ناتوانن لەناویان ببەن، چونکە فریشتەیانی بەهێز و تواناپارێزگارییان لێدەکەن.” Testimonies, volume 9, 11–17.
The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.
Aba dubu ijana na mirongo ine na bane, ari bo “abantu b’Imana bageragejwe kandi bageretswe ko ari ab’ukuri,” ari bo “abantu bayo yitoranyirije,” “bazahagarara badahungabanywa” igihe “ibitotezo byo mu bihe byashize” bizongera kuba. Umucyo “bazagenderamo” ni umucyo w’ubutumwa bw’ikimenyetso cya karindwi, ari bwo gutaka kwa mu gicuku, ari na wo mucyo ugaragaza ishingwa ry’ishusho y’inyamaswa.