The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Ujumbe wa mvua ya mwisho ni onyo la kukaribia kwa kufungwa kwa muda wa rehema, pamoja na mwito wa maandalizi ya kibinafsi. Dhana hizo mbili zinawakilishwa katika sura ya kumi na ya kumi na moja ya maono ya Isaya, na zinawasilishwa katika muktadha wa ujumbe wa Danieli kumi na moja uliofunuliwa mwaka 1989, na ambao historia yake iliyofichwa inafunuliwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, wanaowakilishwa katika maono hayo na Isaya pamoja na wanawe. Mistari hiyo miwili kwa pamoja inawakilisha onyo kwa Ahazi, akiwawakilisha Walaodikia ambao hawana “ufahamu” wa mistari hiyo miwili ya ndani na ya nje inayopenya unabii wa Biblia mzima.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daniel 11:11 na Revelation 11:11 birerekana ishusho imwe yo mu mutima n’iyo hanze, Daniel agaserukira iy’inyuma, naho Revelation igaserukira iy’imbere. Iyi “mitwe n’imirongo” ibiri y’imbere n’inyuma ihuzwa mu buryo butaziguye n’ubutumwa bw’inyuma n’ubw’imbere bwo mu mitwe icumi n’cumwe na cumi n’umwe, kandi ni ko biri no muri Isaiah 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Isaya sura ya sita ni 9/11, nayo inatambulisha utakaso na kutiwa mafuta kwa Isaya kama mjumbe katika 9/11. Kuanzia sura ya saba na kuendelea ni muhtasari wa ujumbe uliowasili katika 9/11. Sura ya kumi inatambulisha nafasi ya aya sita za mwisho za Danieli kumi na moja, kwa maana huo ulikuwa ujumbe uliofunguliwa muhuri wakati wa mwisho mwaka 1989.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Chabuta ya kumi na moja ya Isaya huwakilisha 9/11 na kutiwa mafuta kwa Isaya pamoja na ujumbe wake. Aya ya kwanza inaunganishwa na aya ya kumi kwa “Yese,” na aya ya kumi husema, “Na itakuwa katika siku hiyo,” na aya ya kumi na moja huendelea kwa kusema, “Kisha itakuwa katika siku hiyo, Bwana atainua mkono wake tena mara ya pili ili kuwakomboa mabaki ya watu wake.”
That day was 1850.
ल्हा नि न्या 1850 यिन།
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Ku kisiki kya Yese hakatoka chipande, na katika mizizi yake kutamea tawi; na Roho wa Bwana atakaa juu yake, Roho wa hekima na ufahamu, Roho wa shauri na nguvu, Roho wa maarifa na wa kumcha Bwana; naye atafanywa mwepesi wa kufahamu katika kumcha Bwana; wala hatahukumu kwa kuona kwa macho yake, wala hatakemea kwa kusikia kwa masikio yake; bali kwa haki atawahukumu maskini, na kwa usawa atawakemea wanyenyekevu wa dunia; naye ataupiga ulimwengu kwa fimbo ya kinywa chake, na kwa pumzi ya midomo yake atamwua mwovu. Na haki itakuwa mshipi wa viuno vyake, na uaminifu utakuwa mshipi wa kiuno chake. Mbwa-mwitu naye atakaa pamoja na mwana-kondoo, na chui atalala pamoja na mwana-mbuzi; na ndama na mwana-simba na kinono pamoja; na mtoto mdogo atawaongoza. Na ng’ombe na dubu watakula pamoja; watoto wao watalala pamoja; na simba atakula majani kama ng’ombe. Na mtoto anyonyaye atacheza karibu na tundu la nyoka, na mtoto aliyeachishwa kunyonya atatia mkono wake juu ya tundu la fira. Hawatadhuru wala kuharibu katika mlima wangu wote mtakatifu; maana dunia itajaa maarifa ya Bwana, kama vile maji yanavyoifunika bahari.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amahanga; amahanga azawushaka: kandi uburuhukiro bwe buzaba ubw’icyubahiro.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Na bikatuka na lumbu yina, ti Mfumu wela vutula diaka diboko na yandi mbala ya zole sambu na kuvutula bansalulu ya bantu na yandi yina me bikala, na Asiria, mpe na Ezipte, mpe na Pathrosi, mpe na Kushi, mpe na Elami, mpe na Shinari, mpe na Hamati, mpe na bisanga ya mbu.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Epi akatumbika ikilangilo ku mas nations, kabili akasanganya ababutoshi ba kwa Israyeli, no kuonganya pamo abamwensha ba kwa Yuda ukufuma ku mpelo shine sha calo.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Ishyari rya Efurayimu na ryo rizashira, kandi abanzi ba Yuda bazakurwaho: Efurayimu ntizongera kugirira Yuda ishari, kandi Yuda ntazongera kurakaza Efurayimu. Ahubwo bazagurukira ku bitugu by’Abafilisitiya berekeza iburengerazuba; bazanyaga abo mu burasirazuba hamwe; bazaramburira ukuboko kuri Edomu na Mowabu; kandi abana ba Amoni bazabumvira.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Mu Mukama alizikiririza ddala olulimi olw’ennyanja ey’e Misiri; era n’empewo ye ey’amaanyi alikunkumula omukono gwe ku mugga, era aligukuba mu migga musanvu, era alireetera abantu okusomoka nga ebigere byabwe bikalu. Era walibaawo oluguudo olunene olw’abasigaliddewo ku bantu be, abaliba basigaddewo, okuva mu Bwasuli; nga bwe kyali eri Isiraeri ku lunaku lwe yava mu nsi y’e Misiri. Isaaya 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Vesi ya kwanza yasema, “Na chipukizi litatoka katika shina la Yese, na Tawi litamea kutoka katika mizizi yake; naye Roho wa Bwana atatulia juu yake.” Maelezo haya yenye nguvu kuhusu Kristo yanaendelea, LAKINI maelezo hayo yahusu zaidi siku za mwisho kuliko siku za Isaya au hata zile siku Kristo alipotembea kati ya wanadamu.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Ukusoma witonelo e kupwisha ukuti amavesi ya kutendekela ku vesi ya umo ukufika ku ya pabula, yonse yafumyamo ifimanyikwilo fya kwa Kristu; kabili mu vesi ya ikumi calanda ukuti, “Kabili kukafuma umushili.” Tapali ukuputuka mu kutwalilila kwa mano ukufuma pa vesi ya umo ukufika ku vesi ya ikumi. Vesi ya ikumi ilanda ukuti, “kabili muli bulya bushiku,” ico cilingile ukucitika mu bushiku bumo bwine nga pa vesi ya umo. Yonse yabili, vesi ya ikumi na ya umo, ifumya “umuzi,” kabili mu kucita ifyo filakonkanya aya mavesi yabili pamulongo pa mulongo.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Hamwena vesi ya kwanza na ya kumi yasema, “Na chipukizi litatoka katika shina la Yese, na Tawi litamea kutoka katika mizizi yake: Na siku hiyo kutakuwa na mzizi wa Yese, utakaosimama kuwa ishara kwa mataifa; watu wa Mataifa watamtafuta; na mahali pake pa kupumzika patakuwa na utukufu.”
A “rod” is a symbol of authority.
“ꯔꯣꯗ” ꯍꯥꯏꯕꯗꯤ ꯑꯣꯊꯣꯔꯤꯇꯤꯒꯤ ꯃꯔꯨꯑꯣꯏꯅ ꯁꯤꯝꯕꯣꯜ ꯑꯃꯅꯤ।
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Opo mukazala mwana wa mulume, ye wakali wa kulongola mafuko onse na ndonga ya chisulo; ndipo mwana wakwe wakatolekera kwa Chiuta na ku chitengo chake cha ufumu. Chivumbuzi 12:5.
A “rod” is a symbol of selection, division and separation.
“Rod” jî nîşaneke hilbijartinê, dabeşkirinê û cudakirinê ye.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Û Mûsa daristan di ber Xudan de, di xêma şahidiyê de danîn. Û bû ku roja din Mûsa ket nav xêma şahidiyê; û va ye, darista Harûn ji bo mala Lêwî şîn bûbû, û goş berda, û kulîlk vekiribû, û badem anîbûn. Û Mûsa hemû daristan ji ber Xudan derxistin û anîn ba hemû zarokên Îsraêl; û ew nihêrîn, û her yek darista xwe stand. Û Xudan ji Mûsa re got: “Darista Harûn dîsa bîne ber şahidiyê, da ku wek nîşaneyek li dijî serhildêran were parastin; û tu dê gemegemên wan ji min bi tevahî rake, da ku nemirin.” Û Mûsa wisa kir: çawa Xudan ferman da wî, wisa kir. Jimare 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
அரோனின் முளைத்த கோல், பிற்பெய்த மழைக்காலத்தில் உள்ள ஒரு “கோலை” அடையாளப்படுத்துகிறது; ஏனெனில் பதின்மூன்று “கோல்கள்” மத்தியில் முளைத்தது அரோனின் “கோல்” மட்டுமே. அந்த முளைத்தல், பிற்பெய்த மழைக்காலத்தின் ஒரு அடையாளமாகும்; அக்காலத்தில், பிற்பெய்த மழையின் செய்தி தமக்குள்ளது என்று உரிமைகூறும் பன்னிரண்டு கலகமான “கோல்கள்” மற்றும் உண்மையானது என்பதற்கிடையில் தேவன் ஒரு வேறுபாட்டை வெளிப்படுத்துவார்; இதே வேறுபாடு, உண்மையும் பொய்யும் எது என்பதைத் தெளிவாகக் காட்டிய எலியாவின் அக்கினி வெளிப்பாட்டினாலும் எடுத்துக்காட்டப்பட்டுள்ளது. ஒரு “கோல்” என்பது அளவீடும் நியாயத்தீர்ப்பும் குறிக்கும் ஒரு அடையாளமுமாகும்.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Ndzi nyikiwe rihlanga ro fana ni nhonga; kutani ntsumi yi yima, yi ku: “Suka, u pima tempele ra Xikwembu, ni alitari, ni lava gandzelaka eka rona.” Nhlavutelo 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“Xxat” achi stem ya Jessie mu, ne “Jessie” kulola ‘kwiima kyelekeelela,’ nga waymarks bwizi mu busakuli bwa Bayibolo. Pharez ye yali “mizi” gwene-gwene gwa Jessie, era “Pharez” kitegeeza “ekituli, okumenya okuvaamu oba okusaasaanya.” Pharez ye mizi oba entandikwa ya lunyiriri lw’omusaayi gwa Jessie. Kale “mizi gwa Jessie” kabonero ka alpha Pharez, era omega ye Jessie, entandikwa n’enkomerero. Mizi gwa Jessie gutandika n’okusaasaana (Pharez) era gukoma ku waymark ey’omuntu ayimiridde. Mu bubonero obw’obunnabbi, abasajja okuyimirira kulamula obwakabaka. Mu Bayibolo, Pharez atandika olunyiriri olw’omusaayi, nga tewali kugattibwa okumusooka ng’akyatongoddwawo, era erinnya lye litegeeza okumenya; n’olwekyo, okuwandiikibwa okw’olulyo lwe n’erinnya lye biraga Pharez ng’entandikwa, ne bifuula Jessie enkomerero. Melkizeddeeki naye muntu wa mu Bayibolo amanyiddwa ng’atalina lunyiriri lwamuleeta olubereberye, nga bwe kiri ne ku Pharez. Mizi gwa Pharez gulimu amazima nti akiikirira obwakabona bwa Melkizeddeeki, oyo Ibulayimu gwe yawa eky’ekkumi.
The order of Melchizedek is the priestly order of Christ.
Mpangilio wa Melkizedeki ni utaratibu wa ukuhani wa Kristo.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Yale omutang’iria atuingirie ku lwitu, ni Yesu, eyakolibwa Omukuhani Omukulu emirembe n’emirembe ng’engeri ya Melukiseddeeki. Abaebbulaniya 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Amuzi ga Jessie cyari ubutambyi bwa Melikisedeki, kandi intangiriro igomba kugaragaza iherezo. Jessie ahagarariye umutwe wa nyuma w’ubutambyi bwa Melikisedeki uzahaguruka, abo nk’uko Yesaya abivuga, ari ikimenyetso ku mahanga.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Shina” inamaanisha ‘kukata chini (miti); gogo au kisiki cha mti (kama uliokatwa au kama ulivyopandwa),’ nayo “shina” huchipuka kutoka katika ufalme uliopitwa, kama alivyokuwa Nebukadreza katika Danieli sura ya nne. Kimaandiko ya kinabii, mti ni ufalme, na ufalme unapokoma mti huo umekatwa chini.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
Mu kifungu hicho, “shina” hutoka katika kisiki—si katika tawi la juu. Kutoka katika ufalme wa zamani unaowakilishwa na kisiki, hutokea “fimbo,” ishara ya mamlaka; na mamlaka hiyo hutegemea ikiwa “fimbo” hiyo inazaa “machipukizi na maua” ya ujumbe wa mvua ya masika ya mwisho. Mamlaka hiyo hutokana na ufalme uliotangulia, ambao umekatwa chini.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“nimina” hi “nimina ni Jessie,” et “tenga” a rumwar mai manipan “ko puno” hi rumwar mai manipan “ko puno” a hiri i mga nimina-na amo an nimina ni Jessie. An tenga a manghatag han awtoridad tikang ha puno, kondi an Sanga tikang ha nimina—ngan an nimina amo an bandila. An nimina amo an tinikangan ngan an kataposan amo an Sanga.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Esaama “branch” kisi kyakulinda oba kabonero k’ekkubo. Isaaya atutegeeza nti Omutabi ajja mu kiseera ky’etteeka lya Ssande.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Na bwiina, abakasi musanju balikwata omusaiza omwe, nibagira bati, Tulyalya emigaati yaitu, kandi tulijwara ebyambalo byaitu: niitwenda kwonka kwetibwa eriiziina lyawe, kutwihaho ensoni zaitu. Na bwiina, Ishami lya Mukama liryaba lirungi kandi lirimu ekitiinisa, kandi ebyana by’ensi biryaba birungi kandi by’amaani ahabw’abo abaacwirewo omuri Isiraeli. Kandi kiriba kiti, ogwo asigaire omuri Sayuuni, n’ogwo asigire omuri Yerusaalemu, aryetwa orikwera, niwe buri omwe ahandiikirwe omu bantu abahuriire omuri Yerusaalemu: Mukama bw’aliba naashukaho obutafaari bw’abahara ba Sayuuni, kandi naayehereza omusaayi gwa Yerusaalemu hagati yaayo ahabw’omwoyo gw’okucwa emisango n’ahabw’omwoyo gw’okwokya. Isaaya 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
Abarikazi karindwi bafataho ni papa, akaba uwa munani ukomoka kuri ba barindwi ku itegeko ryo ku Cyumweru, yigana imyuka umunani yari mu nkuge. Ku itegeko ryo ku Cyumweru, “uwo munsi” “ishami ry’Uwiteka rizaba ryiza kandi rifite ubwiza” “igihe Uwiteka azaba amaze gukuraho umwanda w’abakobwa ba Siyoni, kandi amaze kweza amaraso ya Yerusalemu ayavanaho hagati hayo ku mwuka w’urubanza no ku mwuka wo gutwika.” Kweza ku mwuka w’urubanza no ku mwuka wo gutwika bikorwa n’Intumwa y’Isezerano muri Malaki gatatu ku itegeko ryo ku Cyumweru. “Ishami ryiza” ni ibihumbi ijana na mirongo ine na bine bitava ku gishyitsi, ahubwo bituruka ku mizi ya Yese, ari yo bendera.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
உதிர்ந்துபோன ஒரு இராஜ்யத்தின் கிளையிலிருந்து வந்த கோலினால் அவர்களின் அதிகாரம் குறிக்கப்படுகிறது. பிலடெல்பியா இராஜ்யம் 1856 முதல் 1863 வரை வீழ்ந்தது; அந்த வீழ்ந்த இராஜ்யத்தில் நிறுவப்பட்ட அதிகாரம் ஞாயிற்றுக்கிழமைச் சட்டத்தின் வேளையில் மீண்டும் நிறுவப்படுகிறது. சின்னமாகிய அந்தக் கிளை உயர்த்தப்படும்போது, ஒரு இலட்சத்து நாற்பத்துநாலாயிரம் பேரின் லவோதிக்கேய இயக்கம், ஒரு இலட்சத்து நாற்பத்துநாலாயிரம் பேரின் பிலடெல்பிய இயக்கமாக மாற்றமடைகிறது. அப்பொழுதே, மில்லரைட் அல்லது பிலடெல்பிய இராஜ்யத்திலிருந்து வந்த அந்த அதிகாரம் அல்லது கோல், எசாயா 22:22-இல் எலியாகீமின்மேல் வைக்கப்படும் ஒரு திறவுகோலால் குறிக்கப்படுகிறது.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Na fungulo wa nyumba ya Daudi nitaweka juu ya bega lake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Aa fuuda ayaana 1844, ji’a Onkololeessa 22 ni akeekti; Eliyaaqiimis “furtuu” tokko akka fudhatu ibsa. Lakkoofsota lama isa dura jiran keessatti aangoon Laa’odiiqeyaa Sheebnaa irraa fudhatamee Eliyaaqiimiif kennama. Yeroo seerri Dilbataa dhaabatu, aangoon yeroo tokko ummata kakuu filatamoo ta’aniif kenname mootummaa Adveentizimii Guyyaa Torbaffaa Laa’odiiqeyaa irraa fudhatamee mootummaa sochii Filadelfiyaa namoota dhibba afurtamii afur kuma ta’an sanaaf—inni mootummaa ulfinaa ta’eef—kennama.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Akawahanira ati: “Ariko mweho muvuga ko ndi nde?” Simoni Petero aramusubiza ati: “Ni wowe Kristo, Umwana w’Imana ihoraho.” Yesu aramusubiza ati: “Hahirwa wowe, Simoni mwene Yona, kuko utabihishuriwe n’umubiri n’amaraso, ahubwo wabihishuriwe na Data wo mu ijuru. Kandi ndakubwira yuko uri Petero, kandi kuri urwo rutare nzubakaho itorero ryanjye; kandi amarembo y’i kuzimu ntazarinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboheshejwe no mu ijuru, kandi icyo uzabohora mu isi kizaba kiboheshejwe no mu ijuru.” Matayo 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
अधिकारको डण्डा, जसलाई पत्रुसलाई दिइएको कुञ्जीको रूपमा प्रतिनिधित्व गरिएको छ, यशैया २२:२२ मा एलियाकीमको काँधमा राखिएको छ। पत्रुसले ती एक लाख चवालीस हजारको हाँगालाई प्रतिनिधित्व गर्दछ, जसले आइतबारको व्यवस्था लागू हुनुभन्दा ठीक अघि ख्रीष्टसँग करारमा प्रवेश गर्दछन्। त्यस खण्डमा पत्रुस कैसरिया फिलिप्पीमा छन्, जुन दानिएल एघारका पद तेह्रदेखि पन्ध्रसम्मको पानियम हो। उनको नाम परिवर्तन गरिन्छ, जसले करारसम्बन्धी सम्बन्धलाई प्रतिनिधित्व गर्दछ, र पत्रुस नामलाई हरेक अक्षरको संख्यात्मक स्थानहरूको गुणनद्वारा विचार गर्दा, त्यसको मान १४४,००० बराबर हुन्छ। शब्नालाई बलझैँ फ्याँकेर कुनै मैदानमा फालिँदा एलियाकीममाथि राखिने त्यो अधिकार, वा डण्डा, वा कुञ्जी, त्यही “डण्डा” हो, जो फिलाडेल्फियाली मिलेराइट एडभेन्टवादको त्यो ठूँठबाट निस्कन्छ, जुन १८५६ देखि १८६३ सम्म काटिएको थियो।
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Peetero ari kwakira ububasha bw’ubwoko bw’isezerano ry’Imana mu gihe cy’itandukanywa ry’ingano n’urumamfu, kuko ingano zigomba kuzamurwa nk’ituro ry’umugati uzunguzwa rya Pentekote. Urumamfu rubanza gutandukanywa, nk’uko bigaragazwa n’umusemburo wari mu mitsima izunguzwa ya Pentekote ukurwa mo binyuze mu gikorwa cyo guteka. Ububasha bw’inkoni cyangwa urufunguzo bukomoka ku gishyitsi cy’ubwami bwaguye, kandi ishami ari ryo kimenyetso rikomoka ku mizi ya Yese kandi ni ryo mizi ya Yese, kuko Yesu agaragaza iherezo ry’ikintu binyuze ku ntangiriro y’ikintu. Umuzi ni wo ntangiriro, ishami rikaba iherezo. Iyi mikoreshereze y’ubuhanuzi ntishobora gusobanurwa n’Abayahudi bajya impaka bo mu gihe cya Kristo cyangwa abo muri iki gihe, kuko ari yo hame ry’ingenzi ry’uburyo bukoreshwa bw’imvura y’itumba, kandi kandi igaragazwa nk’urufunguzo rw’inzu ya Dawidi. Urufunguzo rufungura urugi rw’inzu ya Dawidi rwari rwarafunzwe. Urufunguzo rufungura urugi rujya mu buturo bwo mu ijuru, ari bwo nzu ya Dawidi. Alufa yo ku wa 22 Ukwakira 1844 yisubiramo muri omega y’itegeko ryo ku Cyumweru.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
Davidi, mwana wa Yese, anaandika fumbo lililoashiria mwisho wa majadiliano yoyote zaidi pamoja na Wayahudi wabishani katika siku za Kristo, na hivyo kuashiria mwisho wa ushuhuda Wake kwa Wayahudi.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Zaburi ya Daudi. Bwana akamwambia Bwana wangu, Keti mkono wangu wa kuume, hata nitakapowaweka adui zako kuwa chini ya miguu yako. Bwana ataituma kutoka Sayuni fimbo ya nguvu zako: tawala katikati ya adui zako. Watu wako watakuwa tayari siku ya uweza wako, katika uzuri wa utakatifu tangu tumboni mwa mapambazuko: una umande wa ujana wako. Bwana ameapa, wala hataghairi, Wewe ni kuhani milele kwa mfano wa Melkizedeki. Zaburi 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni akachagula kuika ndime iyi mu Salmo 110, yomwe, ndithudi, ndi nambala inanso m’dziko la masamu imene imadziwika kuti ndi nambala yapadera. Theka la “220” ndi kuchulukitsa “11” ndi khumi zingatsogolere mzimu kuyembekezera kuti nambala “110” ili ndi tanthauzo lina lapadera, ndipo ilidi nalo—monga momwe ndimeyo ililinso nalo. Iyi ndi nyimbo ya Davide, ndipo Davide ndi chizindikiro cha zikwi zana limodzi makumi anayi ndi zinayi, chotero iyi ndi ndime yochokera mu nyimbo ya munda wa mpesa, umene ndi nyimbo ya Mose ndi Mwanawankhosa. Imasonyeza nthawi imene alimi oyamba a munda wa mpesa amadutsidwa ndi kupatsidwa munda wa mpesawo kwa zikwi zana limodzi makumi anayi ndi zinayi. Pamene zimenezo zichitika, limenelo ndi “tsiku la mphamvu yako” logwirizana ndi mphamvu ya Pentekoste pa pachimake pa nyengo ya Pentekoste.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Bantu ba Mungu watakuwa “wakubali” katika siku watakapotoka “tumboni mwa asubuhi,” wakiwa na “umande wa ujana wako.” Kuzaliwa upya ni kielelezo cha uongofu na uzima. Wale mia moja na arobaini na nne elfu walitolewa tumboni katika Julai ya 2023, nao walizaliwa wakiwa na umande wa ujana wao, kwa maana walizaliwa katika ujumbe wa Kilio cha Usiku wa Manane, ambao pia ulitukia kwa Wamillerite hapo mwanzo, yaani katika “ujana” wao. Ni umande uleule, kwa maana ni marudio ya historia ya alfa ndani ya historia ya omega. Katika “siku ya” ‘kupewa kwao uwezo,’ Shebna anapofukuzwa “katika” “kituo” chake, na “katika” “hali” yake, na kushushwa “chini,” Eliakimu, wale mia moja na arobaini na nne elfu wanafanywa kuwa makuhani wa omega, kwa maana wanafanywa kwa mfano wa utaratibu wa Melkizedeki, kwa kuwa wale mia moja na arobaini na nne elfu hawataonja mauti, au kama ilivyokuwa kwa Melkizedeki wao ni makuhani milele.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
“अनि की सामर्थ्यको दिनमा” प्रभुले “आफ्नो शक्तिको राजदण्ड सिय्योनबाट” पठाउनुहुनेछ। उहाँका राज्यहरूको अधिकार—कृपा (धर्मी ठहरिनु) र महिमा (पवित्रीकरण)—उहाँको महिमाको मुकुट धारण गर्नेहरूमा राखिएको छ, किनकि तिनीहरूले उहाँको राज्यको प्रतिनिधित्व गर्छन्। तिनीहरू सिय्योनबाट पठाइएका हुन्, किनकि सिय्योनको अर्थले एक लाख चवालीस हजारको ध्वजलाई प्रतिनिधित्व गर्दछ।
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Abafarisayo bari bateraniye hamwe, Yesu arababaza ati: “Mwebwe Kristo mumwibazaho iki? Ni mwene nde?” Baramwishura bati: “Ni mwene Dawidi.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Naye awalombile, Basi Daudi amwitajeye atya Bwana kwa Roho, akisema, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, hata niwafanye adui zako kuwa kigango cha miguu yako? Basi, ikiwa Daudi amwita Bwana, amekuwaje mwana wake?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Na muntu nĩwe waahotire kumũcookeria kĩndũ; o na atĩa, kuuma mũthenya ũcio na mbere, gũtirĩ mũndũ ũngĩ warĩ na ũrĩa wa kumũũria maciaro mangĩ. Mathayo 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Kulandakı alif bilen omega—başlangıç hem ahır bakımından Dâwutnıñ Mesih bile peyğamberlik münasebeti, “satır üstüne satır” usulınıñ esas kaidesidir; hem o kaideyi münakaşacı Yahudiler nasıl idrak ete almadılarsa, Laodikiyalı Yedinci Gün Adventistlerinden biri de Gece Yarısı Feryadı mesajı devrindeki Milleritler tarihinin, Adventizmnıñ gençliği sırasında gökniñ çiyiniñ dökülgen yer olğanını anlayamaz. Seniñ gençligiñniñ “çiyi” yüz kırk dört binniñ üzerindedir; hem ol 9/11’de serpilmeye başladı, hem Pazar kanunu “kuvvet günü”dür; o vakıt bakiyye Melkisedek tertibince kâhinler olaraq mesh olunur.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
ਲਾਉਦੀਕੀਆਈ ਸੱਤਵੇਂ-ਦਿਨ ਦੇ ਐਡਵੈਂਟਵਾਦ (ਯੋਧਾ ਕਲੀਸਿਆ) ਦੇ ਠੂਠ ਵਿੱਚੋਂ ਟਾਹਣੀ (ਵਿਜੇਤਾ ਕਲੀਸਿਆ) ਨਿਕਲਦੀ ਹੈ; ਜਦਕਿ ਯਿਸ਼ੈ ਦੀ ਜੜ੍ਹ ਵਿੱਚੋਂ ਇੱਕ ਲੱਖ ਚੁਤਾਲੀ ਹਜ਼ਾਰ—ਮਹਿਮਾਮਈ ਫਲ ਦੀ ਉਹ ਟਾਹਣੀ ਹਨ, ਜੋ ਉਸ ਦੀ ਸ਼ਕਤੀ ਦੇ ਦਿਨ ਵਿੱਚ ਹਿਲਾਉਣ ਦੀ ਭੇਟ ਵਜੋਂ ਉੱਪਰ ਉਠਾਈ ਜਾਂਦੀ ਹੈ।
We will continue these thoughts in the next article.
Twakugumizamu ebirowoozo bino mu kitundu ekiddako.
“Proverbs One
«Mmebusɛm Ti 1»
“April 1, 1850 To the ‘Little Flock.’
“Epreli 1, 1850, Eya ‘Mhlambi Lomncane.’
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Bakrestha ya Luzolo.—Mfumu wakampesha mona, pa Janvieri 26, oyo nakalonga. Namonine nde ndambu ya bato ba Nzambi bazalaki malembe na mayele mpe balalaki lokola bato bazindiki na pongi; bazalaki kaka lokola bamekoli kolamuka, mpe basosolaki te ntango oyo tozali sik’oyo kobika kati na yango; mpe ete ‘mobali’ oyo azalaki na ‘brosi ya putulu’ akotaki, mpe ete ndambu bazalaki na likama ya kopumbwa. Nabelelaki Yesu abikisa bango, ayokela bango mawa, apesa bango lisusu mwa ntango moke, mpe atika bango bámona likama na bango ya nsomo, mpo bámilengela liboso ete ekóma sekele te mpo na libela. Anzelu alobaki ete, ‘Libebi ezali koya lokola mopɛpɛ makasi ya zongazonga monene.’ Nabelelaki anzelu ayokela mawa mpe abikisa baoyo bazalaki kolinga mokili oyo, mpe bakangamaki na biloko na bango, mpe bazalaki te na mokano ya kokata bokangami na yango, mpe kobonza yango mpo na kopelisa bato ya nsango mbangu na nzela na bango, mpo báleisa bampate oyo bazalaki na nzala, oyo bazalaki kokufa mpo na kozanga bilei ya molimo.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Gava ez dihat dîtin ku canên belengaz ji ber nebûna rastiya niha dimirin, û hin kesên ku xwe wekî bawermendên rastiyê didan nîşan, bi girtina navdestên pêwîst ji bo pêşvebirina karê Xwedê, dihêlin ku ew bimirin, ew dîmen ji min re gelekî êşdar bû, û min ji milyaketê xwest ku wê ji min rake. Min dît ku dema dozê Xwedê ji hin milkê wan tiştek dixwest, wekî ciwanê ku hat cem Îsa, [Metta 19:16–22.] ew bi xemgînî diçûn; û ku zû bela têrijandî dê derbas bibe û hemû mal û milkê wan bişkîne û bibat, û hingê êdî dê dereng be ku tiştên dinyayî bikin qurban, û xezîneyek li ezmanan kom bikin.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“Ndzi tlhela ndzi vona Muhlayisi la kwetseke, la sasekeke naswona la rhandzekaka, leswaku u siye mimfumo ya ku kwetsima, a ta emisaveni leyi yo dzwihala ni ya vutsoniwa, ku nyikela vutomi byakwe lebyi tshembekaka ni ku fa, la lulameke hikwalaho ka lava nga lulamangiki. U tiyiserile ku hlekuriwa ka tihanyi ni ku biwa hi swibakele, naswona a ambale harhi leyi lukiwaka hi mitwa, a tlhela a humesa nyuku yo fana ni marhonsi lamakulu ya ngati esirhapeni; kasi ndzhwalo wa swidyoho swa misava hinkwayo a wu ri ehenhla ka yena. Ntsumi yi vutisile yi ku, ‘Swi endleriwe yini?’ O, ndzi vone ndzi tlhela ndzi swi tiva leswaku a swi ri hikwalaho ka hina; hikwalaho ka swidyoho swa hina u xanisekile swilo leswi hinkwaswo, leswaku hi ngati yakwe leyi tshembekaka a ta hi kutsula a hi yisa eka Xikwembu.”
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
«ئینجا دیسانیش لەبەردەمم بەرز کرانەوە ئەوانەی ئامادە نەبوون سامانەکانی ئەم جیهانە بەکاربهێنن بۆ ڕزگارکردنی دەروونە لەناوچووان، بە ناردنی ڕاستی بۆیان، لە کاتێکدا عیسا لەبەردەم باوک وەستابوو و بە خوێنی خۆی، ئازارەکانی، و مردنەکەی بۆیان داوای لێبووردن دەکرد؛ و لە کاتێکدا نێردراوانی خودا چاوەڕوان بوون، ئامادە بوون ئەو ڕاستییەی ڕزگارکەر بگەیەنن پێیان تاکو بە مۆری خودای زیندوو مۆربکرێن. بۆ هەندێک لەوانەی بانگەشەی ئەوەیان دەکرد کە باوەڕیان بە ڕاستیی ئێستادا هەیە، زۆر سەخت بوو تەنانەت ئەوەندەش بکەن کە پارەی خودا بدەن بە نێردراوان، ئەو پارەیەی کە ئەو وەک خودی خۆی پێیانیە قەرز دابوو تاکو سەرپەرشتیی لەسەر بکەن.»
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Bula Yesu oyo azalaki konyokwama, mbeka na ye mpe bolingo na ye ya mozindo penza, kino kopesa bomoi na ye mpo na bango, amonisamaki lisusu liboso na ngai; mpe na nsima, bomoi ya baoyo bazalaki komimonisa lokola balandi na ye, oyo bazalaki na biloko ya mokili oyo, mpe bakanisaki ete kosunga mosala ya lobiko ezalaki likambo monene mingi. Mwanje alobaki: ‘Bato ya boye bakoki kokota na likoló?’ Mwanje mosusu azongisaki: ‘Te, soko moke te, soko moke te, soko moke te. Baoyo bazali na mposa te mpo na mosala ya Nzambe awa na mabele, bakokoka soko moke te koyemba loyembo ya bolingo ya lisiko kuna likoló.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Ndzi vone leswaku ntirho wa xihatla lowu Xikwembu a xi wu endla emisaveni a wu ta hatla wu komisiwa hi ku lulama, ni leswaku varhumiwa va rivilo va fanele ku hatlisa endleleni ya vona ku ya lavisisa ntlhambi lowu hangalakeke. Ntsumi yi te, ‘Xana hinkwavo i varhumiwa? Doo, doo, varhumiwa va Xikwembu va ni rungula.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Nabonye y’uko umurimo w’Imana wabujijwe kandi ugasuzugurwa n’abamwe bagendaga nyamara badafite ubutumwa buva ku Mana. Abo bazasabwa kuzatanga konti imbere y’Imana ku idolari ryose bakoresheje mu ngendo bajyagamo kandi atari inshingano yabo kujyayo; kuko ayo mafaranga yashoboraga gufasha umurimo w’Imana, kandi kubera ko yabaye make, ubugingo bwicwaga n’inzara bukarimbuka kubera kubura ibyokurya by’umwuka, byari gushobora guhabwa na bo intumwa z’Imana zahamagawe kandi zatoranyijwe, iyo baba bari bafite ubushobozi.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Okunyiganyiga okw’amaani kutandikire, kandi kuragenda omu maisho, kandi boona baryanyakukunkumurwa bakaihwayo abatali kwikiriza kukwata kimwe kandi kuhagarara batanyeganyega ahabw’amazima, kandi kwehayo ahabwa Ruhanga n’omulimo gwe. Maraika akagira ati, ‘Murateekateeka ngu hariho n’omwe oryakukakatibwa kwehayo? Nedda, nedda. Kishemereire kuba ekitambo ky’obukundwa bw’omuntu wenka. Kiryetenga byona kugura ennimiro eyo.’—Naahamagara Ruhanga kumanya abantu be embabazi, bamwe aharibo bakaba bahwa amaani kandi nibafa.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Ndzi vone leswaku lava nga ni matimba yo tirha hi mavoko ya vona, ni ku pfuna ku tiyisa ntirho, a va ri ni vutihlamuleri hi matimba wolawo, hilaha van’wana a va ri ni vutihlamuleri hi swilo swa vona.”
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Bwaaho ne natunga ngu emanja zya Ruhanga Ow’Obushoboorozi Bwona zikaaba ziri haihi kwija n’obwangu. Naingirira maraika ngu agambe n’abantu omu rurimi rwe. Atya, ‘Okutontoma kwona n’okumyansa kwona okw’Oruhanga Sinaayi tibyakusheeshemu abo abatakusheesibwa amazima agarikwerere omu Kigambo kya Ruhanga; kandi n’obutumwa bwa maraika tibwakyabaramura.’” Review and Herald, Apr. 1, 1850.