And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Na tangu wakati ule ambapo sadaka ya kila siku itaondolewa, na chukizo la uharibifu litasimamishwa, kutakuwa na siku elfu moja mia mbili na tisini. Danieli 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
ꯑꯣꯛꯇꯣꯕꯔ 22, 1844 ꯗꯒꯤ ꯍꯧꯗꯨꯅ, ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯇꯥꯏꯝꯒꯤ ꯑꯦꯞꯄ꯭ꯂꯤꯀꯦꯁꯟ ꯑꯗꯨ “truth”ꯒꯤ ꯋꯥꯔꯣꯜ ꯑꯗꯨ ꯆꯨꯝꯅ ꯌꯦꯜꯍꯟꯕ ꯄꯥꯝꯕꯁꯤꯡꯅꯥ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯄꯨꯟꯕꯗ ꯑꯆꯨꯝꯕ ꯑꯦꯞꯄ꯭ꯂꯤꯀꯦꯁꯟ ꯑꯃ ꯑꯣꯏꯗꯦ। ꯕꯥꯔ꯭ꯁ ꯑꯃꯣꯝꯗꯥ 1290 ꯆꯍꯤ ꯃꯁꯤ ꯑꯗꯨ 1844 ꯃꯇꯨꯡꯗꯥ ꯁꯤꯝꯕꯣꯂꯤꯛ ꯄꯦꯔꯤꯌꯗꯒꯨꯝꯅ ꯑꯦꯞꯄꯂꯥꯏ ꯇꯧꯒꯗꯕꯅꯤ, ꯑꯗꯨꯒ ꯃꯁꯤꯒꯤ 1844 ꯃꯇꯨꯡꯒꯤ ꯑꯦꯞꯄꯂꯤꯀꯦꯁꯟ, ꯅꯠꯇ꯭ꯔꯒ “time” ꯍꯥꯏꯕ ꯑꯁꯤꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯆꯥꯁꯤꯡ ꯌꯥꯎꯗꯕ ꯄꯦꯔꯤꯌꯗ ꯑꯃ, 1844 ꯃꯥꯡꯗꯥ ꯈꯪꯍꯜꯂꯝꯕ ꯑꯁꯤꯒꯨꯝꯕ ꯑꯆꯨꯝꯕꯒꯤ ꯌꯨꯝꯐꯝ ꯊꯥꯎꯗꯥꯡ ꯑꯗꯨ ꯍꯦꯟꯅꯥ ꯄꯥꯝꯊꯣꯛꯀꯗꯕꯅꯤ। 1290 ꯑꯁꯤ 30ꯒꯤ ꯄꯦꯔꯤꯌꯗ ꯑꯃ ꯄꯨꯡꯂꯤꯡꯗꯨꯅ, ꯃꯇꯨꯡꯗꯥ 1260 ꯍꯧꯖꯤꯛꯄꯥ ꯄꯦꯔꯤꯌꯗ ꯑꯃꯒ ꯑꯅꯥꯡꯕꯅꯤ। 1844 ꯃꯥꯡꯒꯤ ꯈꯪꯍꯜ ꯑꯗꯨ 508 ꯗꯒꯤ 538 ꯐꯥꯎꯕꯒꯤ 30 ꯆꯍꯤ ꯑꯁꯤ 538 ꯗꯒꯤ 1798 ꯐꯥꯎꯕ ꯑꯦꯟꯇꯤꯀ꯭ꯔꯥꯏꯁꯠꯅꯥ ꯄꯥꯟꯊꯣꯛꯄ ꯍꯧꯗꯣꯛꯄꯥ ꯑꯗꯨꯒꯤ ꯃꯁꯥꯅ ꯇꯣꯏꯅꯥ ꯁꯦꯝꯁꯤꯟꯕ ꯄꯦꯔꯤꯌꯗ ꯑꯃꯅ ꯃꯍꯥꯛꯈꯤ।
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
ការផ្លាស់ប្តូររយៈពេល ៣០ ឆ្នាំ គឺជាប្រធានបទដែលលោកប៉ុលលើកឡើងនៅក្នុង 2 Thessalonians។ លោកប៉ុលមិនបានបញ្ចូលសេចក្តីយោងណាមួយអំពីធាតុនៃ «ពេលវេលា» ទេ ប៉ុន្តែលោកបានកំណត់អត្តសញ្ញាណលក្ខណៈព្យាករណ៍នៃសាសនាមិនជឿ ដែលបើកផ្លូវឲ្យអំណាចសម្តេចប៉ាប ក្នុងរយៈពេលសាមសិបឆ្នាំនោះ។ បន្ទាប់មក ការគ្រប់គ្រងរបស់សម្តេចប៉ាបបានចាប់ផ្តើម។ ការយល់ដឹងតាមប្រវត្តិសាស្ត្រ ដែលខ្វះធាតុណាមួយនៃពេលវេលា កំណត់អត្តសញ្ញាណការផ្លាស់ប្តូរពីនគរទីបួននៃព្យាករណ៍ព្រះគម្ពីរ ទៅកាន់នគរទីប្រាំ បន្ទាប់មកមានការសម្លាប់រង្គាលដោយសម្តេចប៉ាបលើកទីមួយក្នុងចំណោមពីរលើក ដូច្នេះហើយបានជាគំរូនៃការផ្លាស់ប្តូរពីនគរទីប្រាំមួយ ទៅកាន់សហភាពបីភាគរបស់នាគ សត្វសាហាវ និងព្យាការីក្លែងក្លាយ ព្រមទាំងការសម្លាប់រង្គាលដោយសម្តេចប៉ាបលើកទីពីរ។
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Emyaka amakumi asatu ag’okwetegekera nga gagoberwa ekiseera eky’obunnabbi kye kabonero akakulu ak’endagaano ya Katonda n’abantu abalonde. Okukyuka kw’amaanyi abiri mu myaka amakumi asatu, era ne kugobererwa emyaka 1260 egy’okuyigganyizibwa, kukwatagana n’emyaka amakumi asatu egya Kristo egy’okwetegekera, ne gigoberwa ennaku 1260 ez’obulokozi. Emyaka amakumi asatu egy’okwetegekera egy’Omulabe wa Kristo gyakoppa obwetegekereze bwa Kristo obw’emyaka amakumi asatu. Enkomerero y’emyaka amakumi asatu eraga oba okuweebwa amaanyi kwa Kristo mu kubatizibwa Kwe, oba okuweebwa amaanyi kw’omulabe wa Kristo mu 538. Okuweebwa amaanyi kw’omulabe wa Kristo kwava mu buyambi obw’ebyenfuna n’obw’amagye obwava mu bwakabaka obwamuakulembera, era amaanyi agaafukibwa ku Kristo gaava mu bwakabaka obwamuakulembera bwe yaleka emyaka amakumi asatu emabega.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Emiima ly’ebiseera ebibiri kiragibwa n’okuweebwa obuyinza, era emiima gy’ebiseera ebibiri ebyateekebwawo ne Ibulayimu ne Pawulo emanyibwa olw’okugeraageranya okwangu. Mu njawulo ya myaka amakumi asatu eya Ibulayimu ne Pawulo, ekiseera eky’okuteekateeka kyali myaka amakumi asatu egyasooka, nga kikiikirira enkola y’endagaano, eyawa abaana ba Ibulayimu obuyinza okutuukiriza obunnabbi obw’obuddu mu Misiri. Emyaka ebikumi bina mu amakumi asatu era girina okwawulwamu okw’akabonero okwongera, kubanga bwe gikozesebwa mu butuufu emyaka ebikumi bibiri mu kkumi n’etaano egyasooka kikiikirirwa omukiise wa Katonda ne Falaawo. Kubanga eri Yusufu n’emyaka 215 egyasooka yali Falaawo omulungi, era eri Musa n’emyaka 215 egyokubiri yali Falaawo omubi.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Oyo kulekanisha kumakisilisha vipindi viwili vya vizazi vinne. Vizazi vinne vya kwanza vinaweza kuwekwa juu ya vizazi vinne vya pili, mstari juu ya mstari, na kwa kufanya hivyo, Yosefu na Musa, alfa na omega ya kinabii, wanaingiliana na Farao wa alfa aliye mwema na Farao wa omega aliye mbaya. Kuna nuru kubwa inayoweza kupatikana kutokana na kutafakari huku kwa ulinganifu, lakini mimi natambulisha tu kwamba unabii wa Abramu kuhusu kizazi cha nne unawatambulisha mashahidi wawili wa vizazi vinne ndani ya ile miaka 430. Uwakilisho huo wa pande mbili wa vizazi vinne unaonekana katika nasaba za Mwanzo nne na tano. Tunapomzingatia Kaini na Sethi kama mwanzo wa orodha ya mistari ya damu, tunaona kwamba kuna vizazi vinane kutoka kwa Sethi hadi kwa Nuhu, na kwamba vinapogawanywa katikati kunapatikana uwakilisho wa vipindi viwili vya vizazi vinne. Hili linatambuliwa katika mistari ya vizazi vinane ya Sethi na ya Kaini pia.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Iby’igisekuru byo mu bice bya kane n’icya gatanu birerekanwa n’iherezo ry’imirongo, ari ryo Nowa. Nowa ni ikimenyetso cy’isezerano ry’Imana n’abantu bose, nk’uko bigaragazwa n’umukororombya. Abramu ni ikimenyetso cy’isezerano ry’Imana n’ubwoko bwatoranyijwe, nk’uko bigaragazwa no gukebwa. Ayo masezerano yombi ahora afatanye, kandi Itangiriro igice cya cumi na kimwe, aho dusanga umunara wa Babeli ako kanya nyuma y’umwuzure wa Nowa, ni ho hashyirwa ahagaragara urutonde rw’ibisekuru rugera kuri Abramu. Muri uwo murongo ni ibisekuru icumi, si umunani. Mu murongo ugera kuri Abramu no mu murongo ugera kuri Nowa, amasezerano ya Nowa n’aya Aburahamu ni yo agaragazwa.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Mu kifungu cyo mu gice cya cumi na kimwe kivuga ku bwoko bwatoranijwe, dusangamo ko bibiri muri ibyo bisekuru byuzuye umucyo mwinshi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
ئێبەر سی و چوار ساڵ ژیا، و فەلەج لەدایک بوو؛ و ئێبەر دوای ئەوەی فەلەجی لەدایک بوو، چوار سەد و سی ساڵ ژیا، و کوڕان و کچانی بوو. و فەلەج سی ساڵ ژیا، و رەعووی لەدایک بوو. پەیدابوون 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Eber’e atıf, nihayetinde İngilizce “Hebrew” kelimesiyle özdeşleştirilen İbrânîce sözcüğe yapılan ilk atıftır. Seçilmiş bir halkın soy kütüğünde, on torundan birine “Hebrew” adı verilmiştir; seçilmiş halk da bu adla tanınacaktı. Üç ayette, seçilmiş İbrânî soyunun ayırt edici niteliğini belirtmek üzere Eber ve Peleg kullanılır. Eber, “karşıya geçiş” yahut “karşıya geçen kişi” anlamına gelir ve “Hebrew” kelimesinin köküdür. Abram, Babil’den Vaat Edilmiş Toprak’a geçenlerin bir simgesidir. “Peleg” ise “bölünme” yahut “yarılma” anlamına gelir; Tekvin 10:25’te buna atıfla, Peleg’in günlerinde “yeryüzünün bölündüğü” bize bildirilir.
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
एबर और पेलेग उन लोगों के लिए एक भविष्यद्वाणीपूर्ण विभाजन का प्रतिनिधित्व करते हैं जो सत्य के वचन को ठीक रीति से विभाजित करना चाहते हैं। नूह की वंशावली ने आठ-आठ की दो रेखाएँ उत्पन्न कीं, जो चार-चार पीढ़ियों के दो समूहों का प्रतिनिधित्व करती थीं, जैसा कि मिस्र के 430 वर्षों में भी है। उत्पत्ति अध्याय ग्यारह की वंशावली आठ से नहीं, वरन् दस से निरूपित होती है, क्योंकि वह एक चुनी हुई प्रजा की वंशावली है। चुनी हुई प्रजा पाँच-पाँच के दो समूहों में विभाजित है, और इस प्रकार वह दस कुँवारियों के दृष्टान्त के अनुरूप ठहरती है, जो परमेश्वर की वाचा की प्रजा का दृष्टान्त है।
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Mu rukurikirane rw’abakomoka kuri ubwo bwoko bwatoranyijwe, izina rya Pelegi no gusohora kwaryo mu mateka bigereranya ugucikamo ibice kw’amatsinda abiri y’abakobwa b’isugi b’abanyabwenge cyangwa b’abapfu, ku ngingo nyine y’amateka ya Bibiliya igihe isi yari yagabanyijwe ku munara wa Babeli. Mu rutonde rw’icumi, Pelegi ni uwa gatanu, kuko ari ho hagati h’icumi. Eberi, Umuheburayo, washushanyijwe na Aburamu, agereranya isugi y’umupfu yambuka ikaba isugi y’umunyabwenge, igihe ayo matsinda yombi atandukanijwe n’ijwi ryo mu gicuku. Eberi, uwa mbere w’Umuhéburayo mu izina, agereranya Aburamu, uwa mbere w’Umuhéburayo mu isezerano. Igihe Umwami Imana yahamagazaga Aburamu ngo ave i Babuloni, byashushanyaga ubutumwa bw’ijwi ryo mu gicuku, ari bwo bushoboza marayika wa kabiri, uhamagara abagabo n’abagore ngo bave i Babuloni.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Mfano wa wanawali kumi unawakilishwa kwa Eberi na Pelegi wakiwakilisha mwito wa kutoka, muda mfupi kabla ya mstari wa utengano wa Pelegi kufunga mlango wa kipindi cha rehema. Katika uhusiano wa kinabii Eberi aliishi miaka 430 baada ya Pelegi, ambaye kisha aliishi miaka 30. Hatua ya kwanza ya agano la Abramu lenye sehemu tatu iliwakilishwa na Eberi na Pelegi. Abramu, kama Eberi na Pelegi, kama mstari wa utengano kati ya makundi mawili. Nyongeza ya Paulo katika unabii wa Abramu ni nyongeza ya Pelegi katika unabii wa Eberi. Eberi alitangaza miaka 400, lakini Pelegi alitambulisha miaka 430. Kwa hiyo Pelegi alimwakilisha Paulo, na nyongeza ya Paulo ya miaka 30 kwa miaka 400, na huduma ya Paulo ilikuwa kumtambua Pelegi wa unabii wa Biblia. “Pelegi” wa unabii wa Biblia ambaye Paulo alimtambulisha aliwakilisha mgawanyo wa taifa kutoka hali halisi kwenda hali ya kiroho.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Ukutoka kwa Shemu hata Pelegi ni vizazi vitano, na kutoka kwa Reu hata Abramu ni vitano.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Na akamwambia Abramu, Jua hakika ya kwamba wazao wako watakuwa wageni katika nchi isiyo yao, nao watawatumikia; nao watawatesa muda wa miaka mia nne. Mwanzo 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Mundu ku Abraham na ku mbegu yakwe niho ahadi zilitolewa. Hasemi, “na kwa mbegu,” kana kwamba ni za wengi; bali kana kwamba ni ya mmoja, “na kwa mbegu yako,” ambayo ni Kristo. Nami nasema hivi: agano lile, lililothibitishwa kwanza na Mungu katika Kristo, sheria, iliyokuja miaka mia nne na thelathini baadaye, haiwezi kulibatilisha, hata kuifanya ahadi isiwe na nguvu. Kwa maana urithi ukiwa wa sheria, hauwi tena wa ahadi; lakini Mungu alimpa Abraham kwa ahadi. Wagalatia 3:16–18.
Thirty Years Old
سی ساڵانە بوو
Jesus was thirty when he began His ministry.
Yesu alikuwa na umri wa miaka thelathini alipoanza huduma yake.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Na Yesu mwenyewe alipoanza huduma yake, alikuwa na umri wa karibu miaka thelathini, naye alikuwa, kama ilivyodhaniwa, mwana wa Yosefu, mwana wa Heli. Luka 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Yusufu aanza kumtumikia Farao huko Misri alipokuwa na umri wa miaka thelathini.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Yusufu alikuwa na umri wa miaka thelathini alipokuwa amesimama mbele ya Farao, mfalme wa Misri. Naye Yusufu akatoka mbele za Farao, akaenda katika nchi yote ya Misri. Mwanzo 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Onkunga Ezekiel aali neendaka omido omilongo ndatu sho a hovela oukonakuli waye, na oukonakuli waye wa kala po omido omilongo mbali na mbali.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Mwaka wa makumi matatu ulipotimia, mwezi wa nne, siku ya tano ya mwezi huo, nilipokuwa miongoni mwa mateka kando ya mto Kebari, mbingu zikafunguliwa, nami nikaona maono ya Mungu. Ezekieli 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
எசேக்கியேல் தமது எழுத்துகளில் வேறு எந்தத் தீர்க்கதரிசியையும் விட அதிகமான வரலாற்றுச் சுட்டுக்களை உடையவராக இருக்கிறார். எசேக்கியேலின் எழுத்துகளில் உறுதிப்படுத்தத்தக்க தேதிகளுக்கான பதின்மூன்று நேரடி குறிப்புகள் உள்ளன; அறியாமலேயே, வேதாகம அறிஞர்களும் வரலாற்றாசிரியர்களும் அவருடைய ஊழியம் இருபத்திரண்டு ஆண்டுகள் நீடித்தது என்பதை உறுதிப்படுத்துகின்றனர்; ஆயினும், இருபத்திரண்டு என்பது ஒரு இலட்சத்து நாற்பத்திநான்காயிரத்தின் அடையாளமாகும் என்பதை அவர்கள் அறியவில்லை.
King David was thirty years old when he began to reign and he reigned for forty years.
Mfalme Daudi alikuwa na umri wa miaka thelathini alipoanza kutawala, naye akatawala kwa miaka arobaini.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Daûd gava dest bi padîşahiyê kir, sî salî bû; û çil sal padîşahî kir. Li Hebronê heft sal û şeş meh li ser Yehûdayê padîşahî kir; û li Orşelîmê sî û sê sal li ser hemû Îsraêl û Yehûda padîşahî kir. 2 Samuel 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Davudun qırq illik padşahlığı simvolik bir sayıdır və bu qırx illik müddət, İbrahimin və Paulun 430 ili kimidir; çünki bu qırx il iki hissəyə bölünür (yeddi il yarım və otuz üç il). Davudun qırx illik padşahlığının bu iki dövrü əlavə bir peyğəmbərlik müəmməsi daşıyır; çünki başqa bir Müqəddəs Kitab şahidi həmin iki dövrü yeddi il və otuz üç il olaraq qeyd edir. İkinci Şamuildəki əlavə altı ay nəyi təmsil edir və 7,5 ilə 33 necə 40 edir? Altı aylıq bir üst-üstə düşmə vardır ki, bu da hökmən bir peyğəmbərlik həqiqətini təmsil etməlidir.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Na masiku ga Daudi kutawala juu ya Israeli yalikuwa miaka arobaini; miaka saba alitawala huko Hebroni, na miaka thelathini na mitatu alitawala huko Yerusalemu. 1 Wafalme 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 ni namba ya mfano inayowakilisha muungano wa Uungu na ubinadamu, na huduma ya Ezekieli ilidumu kwa muda wa miaka ishirini na miwili. Miaka kumi na minne ya Yusufu imegawanywa katika vipindi viwili vya miaka saba; juma la agano la Kristo limegawanywa katika vipindi viwili vilivyo sawa vya siku 1260; na utawala wa miaka arobaini wa Daudi umegawanywa katika vipindi viwili, kukiwa na ishara ya ziada inayoviunganisha vipindi hivyo viwili.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Yesu ni Umprofethi, uMpristi, neNkosi. Ezinsukwini zokugcina uyakuphakamisa ibandla laKhe elinqobayo libe yisibonakaliso, futhi lelo bandla limelwe nguKristu, umprofethi, umpristi nenkosi ohlanganise ubuNkulunkulu baKhe nabantu, abamelwe nguHezekeli umprofethi, uJosefa umpristi noDavide inkosi. Lezi zimpawu ezine zimelela abahloniphekileyo abathathu esithandweni somlilo esasishiswe ngokuphindwe kasikhombisa ngaphezu kokujwayelekile, kwase kubonakala owesine, futhi wayefana neNdodana kaNkulunkulu. Umhlaba wonke wawumelwe emkhosini wesithombe segolide sikaNebukhadinezari, futhi bonke babona ibandla elinqobayo elakhiwa umprofethi ongumuntu, umpristi ongumuntu nenkosi engumuntu, besekelwe nguMuntu wesine ongoBuNkulunkulu.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“Setaani ameuteka ulimwengu mateka. Ameanzisha sabato ya sanamu, akiipa kwa nje umuhimu mkuu. Ameipora Sabato ya Bwana heshima ya ulimwengu wa Kikristo na kuigeuzia sabato hii ya sanamu. Ulimwengu unasujudia desturi, amri iliyotungwa na wanadamu. Kama vile Nebukadneza alivyoiinua sanamu yake ya dhahabu katika uwanda wa Dura, na hivyo kujitukuza, ndivyo Setaani anavyojitukuza katika sabato hii ya uongo, ambayo kwa ajili yake ameiba mavazi ya mbinguni.” Review and Herald, March 8, 1898.
The Number Four
Namba Ina
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
لە ئاستی پێشبینییەوە، چل یەک دەیەکە لە چوارسەدی ئەبرام، و چوار یەک دەیەکە لە چل. هەر تایبەتمەندییەکی پێشبینی کە لە ژمارەی چواردا دەبینرێت، دەبێت لەگەڵ هێمای چلدا یەکبگرێت، کە ئەویش بە نۆبەی خۆی دەبێت لەگەڵ هێمای چوارسەددا یەکبگرێت. لە چوارچێوەی باسەکەدا، چوار زۆرجار نوێنەرایەتیی «جیهانی» دەکات، کە تێگەیشتنێکی ئاشنایە، بەڵام هەروەها نوێنەرایەتیی «پێشکەوتنێک» دەکات، و لە هەندێک چوارچێوەدا «وێرانبوونێکی پێشکەوتوو»یش.
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Kwa kuisha, baragumu nne za kwanza katika zile saba zinawakilisha uangamivu wa hatua kwa hatua wa Roma ya Magharibi. Roma ya Mashariki huko Konstantinopo ilikoma kwa kujitiisha kwa Masultani wanne wa Kiothmani. Amri juu ya amri, Roma ya Mashariki na ya Magharibi zilivunjika hatua kwa hatua katika vipindi vinne, vikionyeshwa na baragumu nne, huku pia zikishushwa na Uislamu wa baragumu ya tano na ya sita. Kwa pamoja mistari hiyo miwili inatambulisha kuanguka kwa Roma katika vizazi vinne vya baragumu, huku vita vinavyozidi kukithiri dhidi ya Uislamu vikiongoza kwenye maangamizo ya mwisho wakati masultani wanne wa Uislamu wanapopata ukuu juu ya ufalme. Historia ya magharibi na mashariki ilianza kwa mgawanyo wa Dola na Konstantino mwaka 330.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
kuromanɛ mɛnna anan no fiti ase wɔ afe 330 mu, na trumpɛt a ɛto so anum ne a ɛto so asia no gyina hɔ ma tumi a ɛmaa Roma Apuei hwee ase; Roma Apuei no nso fii ase wɔ afe 330 mu. Roma Apuei ne Roma Atɔe nyinaa boaa adwuma a wɔde papa tumi no tenaa asase so ahengua no so wɔ afe 538 mu, enti Atɔe ne Apuei mmienu no gyina hɔ ma United States no mmɛn mmienu no, a wɔde papa tumi no san de no tena ahengua no so bio wɔ Kwasiada mmara no mu. Roma Atɔe yɛ asɔre adwumayɛ ho sɛnkyerɛnne wɔ nkɔmhyɛ mu abusuabɔ no mu, na Roma Apuei yɛ amammui adwumayɛ ho sɛnkyerɛnne.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Amajyepfo bya kugwa kwa Roma y’iburengerazuba n’iy’iburasirazuba, ni ho amateka ya Roma ya papa agaragazwa. Bitangirira ku itorero ry’abigishwa, rihagarariwe na Efeso, amatorero atatu ya mbere akayobora ku itorero rya kane, ari ryo ubupapa kuva mu wa 538 kugeza mu wa 1798. Mu Ibyahishuwe igice cya cumi na gatatu, ubupapa bugaragazwa ko bwategetse amezi 42, nyuma y’uko uruguma rwabwo rwica rwo mu wa 1798 rukira ku itegeko ryo ku Cyumweru. “Igihe ntikikiriho” nyuma ya 1844, bityo amezi mirongo ine n’abiri akaba ikimenyetso cy’igihe cy’itotezwa kuva ku itegeko ryo ku Cyumweru kugeza igihe Mikayeli azahagurukira. Abapayoniya basobanukiwe ko amatorero, ibimenyetso birindwi n’amakondera birindwi byagereranyaga imirongo itatu y’amateka igenda ibangikanye. Gushyira ubuhamya bw’ubuhanuzi bwa Roma y’iburengerazuba ku murongo wa Roma y’iburasirazuba no ku murongo wa Roma ya papa si uburyo bwo gukoresha ubuhanuzi bwakoreshejwe n’Abamillerite, ariko ubwo buryo ntibunyuranya n’imyumvire n’imisobanukirwe byabo byamaze gushingwa.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Mstari juu ya mstari, tarumbeta nne za kwanza zinapaswa kuwekwa juu ya historia inayowakilishwa na tarumbeta ya tano na ya sita, kisha juu ya mlolongo wa makanisa matatu ya kwanza yanayoongoza hadi kipindi cha mateso ya kipapa kinachowakilishwa na kanisa la nne. Tarumbeta nne katika mstari wa kwanza, masultani wanne katika mstari wa pili, na makanisa manne katika mstari wa tatu. Namba “nne” inawakilisha ulimwengu mzima, lakini pia inawakilisha uharibifu wa hatua kwa hatua wa ama mamlaka ya kiraia au ya kidini. Kile inachowakilisha huamuliwa na muktadha.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Pa Sunday law, mphamvu ya upapa imabwezeretsedwa. Nthawi yoyamba imene upapa unapatsidwa mphamvu panali nthawi yokonzekera ya zaka makumi atatu. M’mipingo inayi yoyamba, mpingo wachinayi ndi upapa, ndipo mpingo woyamba unali ophunzira, woyimiridwa ngati Efeso. Mibadwo itatu yoyamba ya mpingo wa Chikhristu inatsogolera ku mpingo wachinayi wa Tiyatira, umene ukuyimiridwa ndi Yezebeli. Mukafika ku Tiyatira, mu 538, lamulo la Lamlungu linakhazikitsidwa pa Counsel of Orleans, motero kusonyeza lamulo la Lamlungu ku United States, pamene bala lakupha la 1798 lichiritsidwa.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
1798년부터 미국의 일요일 법까지의 역사는 처음 네 교회로 표상된다. 넷째 교회 두아디라는 일요일 법과, 그 뒤를 따르는 교황권의 박해를 나타낸다. 첫째 교회 에베소, 곧 처음 사랑을 버린 교회는 네 단계에 걸친 점진적 멸망의 결말, 곧 두아디라의 일요일 법에 이르렀다. 두아디라의 일요일 법으로 이끌어 가는 세대는 버가모의 셋째 세대이다. 두아디라는 일요일 법으로부터 은혜의 시기가 마칠 때까지를 나타내며, 버가모는 두아디라를 위한 길을 예비하는 셋째 세대의 타협을 나타낸다. 버가모의 셋째 세대와 그것이 나타내는 타협은 321년에 최초의 일요일 법을 제정한 콘스탄틴의 시대에 처음 성취되었다. 미국은 에베소의 어린양으로 시작하였으나, 두아디라를 다시 왕좌에 앉힐 때에는 용처럼 말한다.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Kuporomoka kwa hatua kwa hatua kwa Marekani kunawakilishwa na makanisa manne ya kwanza ya Ufunuo. Uharibifu wa hatua kwa hatua wa ufalme wa sita wa unabii wa Biblia hutokea katika vizazi vinne vinavyopelekea sheria ya Jumapili, ambapo mnyama wa nchi anena kama joka. Kizazi cha mwisho kinawakilishwa na joka, ambaye ni mtambaazi, kama ilivyokuwa katika Bustani ya Edeni, na kwa sababu hii, Yohana Mbatizaji pamoja na Yesu waliita kizazi cha mwisho cha Israeli ya kale, “kizazi cha nyoka wenye sumu.”
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Ulwelesi wa kana ni wa mwisho ni ama “ulwelesi ulwasalwa” ulwimilisha abene elfu mia imia na arobaini na nne, oba umwenzake, ulwelesi lwa nzoka zya sumu. Ikundi limo lyabumbile ishifwani sha Kilisiti, ikundi ilingi ishifwani sha nyamashosi—inzoka. Ulwelesi lwa nzoka zya sumu lwaletwa pabwelu butalale, mala gana, mu Lilizu lya Leza. Imbombo iya mu muktadha pa kila rejea yihandukene.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
ئەمّا کاتێک بینی زۆرێک لە فەریسییەکان و سەدوقییەکان بۆ لەئاوهەڵکێشانی ئەو هاتن، پێی وتین: ئەی نەوەی مارە ژەهراویەکان، کێ ئاگاداری کردوون کە لە تووڕەیی داهاتوو هەڵبێن؟ مەتی 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Niwapo “chizazi cha nyoka” chingekuwa tu matamshi ya dharau kuhusu madhehebu kadhaa ya watu ambao Yohana hakuwapenda, basi kusingekuwa na jambo la kusemwa kuhusu usemi huo. Lakini kila neno ni takatifu ndani ya Neno la Mungu, kwa hiyo Yohana alikuwa akiipa Masadukayo na Mafarisayo jina maalumu. Jina hilo linafafanuliwa kiunabii na muktadha wa kifungu ambamo limetajwa. Katika kifungu hicho Yohana anatambulishwa kuwa anatimiza huduma yake, kisha Masadukayo na Mafarisayo wanaingia katika simulizi. Katika mistari ya mwanzo Yohana anatambulishwa kuwa “sauti ya mtu aliaye nyikani” ya Isaya.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Oikwe va valı̄n John va Baptis, Judaea va zokhanii valai teshan, me varin: “Sii mazaarir; me Valshii va raja vaa near.”
For this is he that was spoken of by the prophet Esaias, saying,
Чүнки бу — Ишая пәйғәмбәр арқилиқ ейтилидиған шу кишидур:
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Ijwi lya umwe urikuborogera omu ihamba nti: Mutekanise ekihanda kya Mukama, mugolole amayira ge.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Yohane uusie ulwei wa manyoya ga ngamia, na mukanda wa ngozi muuno mwake; na chakulya chakwe chaali nzige na asali ya mwituni.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Nake akawatungilamo Yerusalemu, na Yudaya yonsi, na cisi conse conse cakulizunguluka Yorodani; kabili bakabatishiwe kuli ena muli Yorodani, balelanda imembu shabo. Lelo ilyo amwene Abafalisei abengi na Basadukei baleisa ku lubatisho lwakwe, alibebele ati, Mwe nkumba sha misoka, ni nani amilanjile ukutaluka ku bukali ubuleisa? Mateo 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Eichuchem a chofana Israel a siroir a pangngarangar a “generation of vipers,” me ren chun sou an allal mi nomw. John i ewe sou an allal mi apwene pwan pwal ngeni ewe mwichen Malachi an chon atotono, mi emweni alen ewe Chon Atotono ren ewe Pwungun Foos, iwe pwal iei ewe kapas mi totiw ren nomw, mei Isaiah a asinei.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Kālakē pa “mabula” kuhingi kienehe, twamona eci cakuti ivyo vyamiminyina “ukwiyumya.” Icitetekelo cakubalilapo caba na Adamu na Efa, abo basombela ukulungama kwabo ukwaubilo na mabula ya muc figi. Kale balefwala icakufwala ca lubuto, icakufwala ca bulungami; lelo apo ico capwile, bamwene ukuti bali ba Laodikea aba butanda, abelenganya ukuti fye ico balingile ukucita nkukwisala panuma ya “mabula ya kwiyumya,” elyo conse cikaba bwino. Mu kubelenga uko kwa kulekelesha mu cipande, Yohane alanda palwalala ukususha abaYuda aba ku Laodikea abacetekela mu musebo wa mulopa wa kwa Abulahamu ukuti ubapusushe, pantu ukuicitika kwabo kwali fye mabula ya bushelela ayabula kantu ya kwiyumya. Ifyakufwala fya muntu fyamiminyina uwo ali.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Biti ni ishara ya wanadamu na ya falme, na tunda, tawi, mbegu, udongo, maji, mzizi na bila shaka majani vyote vinawakilisha ishara maalumu za kinabii kila kimoja chenyewe; lakini kila moja ya kweli hizo imeunganishwa na ishara nyingine zinazowakilishwa katika mistari mbalimbali ya unabii inayotumia ishara za kinabii zinazounda “mti.” Bila shaka, ishara ya kwanza ya kinabii ya mti ni kwamba inawakilisha jaribu la uzima au la mauti.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
پیامی که یوحنا موعظه میکرد، بهواسطۀ لباسی که میپوشید و خوراکی که میخورد، نمودار میشود. خوراک نبوتی، مانند منّا در آغاز اسرائیلِ باستان، یا نانِ آسمان در پایان، باید خورده شود. این خوراک نمایانگرِ پیامی نبوتیِ آزمونکننده است که باید خورده شود، زیرا آن جسمِ مسیح و خونِ اوست. لباسی که یوحنا میپوشید و خوراکی که میخورد، هم پیام و هم پیامآوری را که راه را برای مسیح مهیا ساخت، مشخص میسازد. یوحنا نمونۀ پیامآور نهایی است که راه را برای مسیح آماده میکند؛ همان رسولِ عهد که در هنگام قانون یکشنبه ناگهان به هیکل خود میآید. هنگامی که این واقع شود، باکرههای جاهل، که همچنین لاودیکیان و کَرکَسها هستند، نمایانگرِ نسل چهارمِ نهاییِ کسانی خواهند بود که مدعیاند قومِ حقیقیِ عهدِ ابراهیماند، همانگونه که فریسیان و صدوقیان در زمانی که یوحنا از بیابان ظاهر شد، چنین بودند.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
یوحەنا مویی حوشترەی لەبەردەکرد، و پشتیوەستێکی پێستیی هەبوو کە بەستەری هارناسێکی تێدابوو، وەک ئەوەی ئاژەڵانی کێڵگە لەگەڵ نیردا هەیانە. ئەو ملخ دەخوارد، و لەبەر ئەوە پەیامەکەی پەیامی ملخ بوو، کە لە نووسراوە پیرۆزەکاندا هێمایەکی سەرەکیی ئیسلامە، و پەیامەکەی ئیسلامی خۆی لەگەڵ هەنگوین تێکەڵ دەکرد.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Na nyumba ya Israeli wakakiita jina lake Mana; nayo ilikuwa kama mbegu ya mgiligani, nyeupe; na ladha yake ilikuwa kama maandazi yaliyofanywa kwa asali. Kutoka 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
مەنى، هێمایەکی وشەی خودایە، و تامی وەک هەنگوین هەبوو، ئەوەش پێغەمبەران وەک تامی ئەو پەیامەی ناساندووە کە وەک خواردنی ئەو پەیامە نیشان دەدرێن. یەحیا پەیامی ئیسلامی هێنا وەک لە کۆڵانەکاندا نیشان دراوە، هەروەها پشتێنێک لە پێستی وشتر و مووی وشتر. کۆڵانەکان و وشتر هەردووکیان هێمای ئیسلامن. ئەو پەیامەی ئیسلام تێکەڵ بوو بە ڕووناکبوونەوەی وشەی خودا کە وەک «هەنگوین» نیشان دەدرێت.
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Awo Yonatani akavuga ati: Data yahagaritse amahoro y’igihugu; nimurebe, ndabinginga, uko amaso yanjye yabonekeye urumuri, kuko nasogongeyeho gato kuri ubu buki. 1 Samweli 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Yohana ntabwo yari ahagarariye gusa ubutumwa bwa Islamu, ahubwo yavuye mu butayu, nk’uko Eliya na we yavuye mu butayu; kandi Yohana ntiyariye ubuki gusa, ahubwo yariye ubuki bwo mu gasozi, kuko we, kimwe na Kristo, atatojwe mu nzego z’icyo gihe zari zifite ubuki bwazo bw’ubutumwa, bugereranywa n’umusemburo w’Abafarisayo n’Abasadukayo. Yohana yariye ubuki bwo mu butayu, kuko yari yaratojwe na Mwuka Wera ari hanze y’inzego z’idini zo mu gihe cye. Umukandara usanzwe wo muri icyo gihe wari urimo uburyo bw’ipfundo umuntu yabohagaho umwambaro we w’ubwoya bw’ingamiya. Iryo pfundo rihagarariye Yohana, wari ingingo yo guhindukira ava ku buturo bwera bwo ku isi ajya ku bwo mu ijuru.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Propheta Johana alikuwa kiungo cha kuunganisha kati ya vipindi viwili vya mpango wa Mungu. Akiwa mwakilishi wa Mungu, alisimama wazi ili kuonyesha uhusiano wa sheria na manabii kwa kipindi cha Ukristo. Yeye alikuwa nuru ndogo, ambayo ilipaswa kufuatwa na nuru iliyo kuu zaidi. Akili ya Johana iliangaziwa na Roho Mtakatifu, ili apate kuwaangazia watu wake; lakini hakuna nuru nyingine ambayo imewahi kung’aa au itakayowahi kung’aa kwa uwazi mkubwa hivyo juu ya mwanadamu aliyeanguka kama ile itokayo katika mafundisho na mfano wa Yesu. Kristo na utume Wake vilikuwa vimeeleweka kwa namna hafifu tu kama vilivyofananishwa katika dhabihu za kivuli. Hata Johana mwenyewe hakuwa ameufahamu kikamilifu uzima ujao usiokufa kupitia kwa Mwokozi.” Tumaini la Vizazi Vyote, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Nguo ya bawaba ya Yohane inaletwa hasa katika hatua ileile ya ubatizo wa Kristo, ambao ulikuwa ndiyo sehemu ya kugeukia, ukiwakilishwa na mahali ambapo Yohane alikuwa akibatiza. Mahali hapo paliitwa Bethabara, lenye maana ya “kivuko cha feri,” nalo ndilo hasa mahali ambapo Israeli wa kale waliingia katika Nchi ya Ahadi walipotoka nyikani, kama vile Yohane alivyofanya.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
مەبەستی ئاشکرایە کە جووڵەی سەد و چل و چوار هەزارەکان ئەوانەن کە یۆحەنا نوێنەرایەتییان دەکات، بەڵام ئێمە تەنها ئەوە دەخەینە ڕوو کە کاتێک عیسا لە ئاو هەڵکێشرایەوە، ئەوە ئەو نەوەیە بوو کە هەروەها خۆی و یۆحەنا ناویان لێنا «نەوەی ماری ژەهراوی». عیسا هات بۆ ئەوەی یاسای دە فەرمانی خودا گەورەتر و ڕوونتر بکاتەوە، و هەموو وشەیەکی ناو کتێبی پیرۆز ئەو هەناسەی پێداوە؛ لەبەر ئەوە، کاتێک نەوەی دواییی ئیسرائیلی کۆن بە «نەوەی ماری ژەهراوی» ناودەنێت، بە تەواوی دەزانێت کە فەرمانی دووەم حوکمەکە دەناسێنێت کە لە نەوەی سێیەم و چوارەمدا بەجێدێت.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
çarnê sê û çarnê çaremîn dadweriyeke pêşveçûyî temsîl dikin ku di çarnê çaremîn de bi dawî dibe; ew jî çarnê maran e. Vaftîzbûna Mesîh 9/11’ê tîpîfîke dike. Nifşa Adventîstên Roja Heftem a Laodîkeyayî ji wê demê ve di nifşa xwe ya dawiyê de ye. Peyama Yûhenna ji bo Ferîsî û Saduqîyan peyama Laodîkeyayî bû.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Lakini alipowaona wengi wa Mafarisayo na Masadukayo wakija kwenye ubatizo wake, akawaambia,
O generation of vipers, who hath warned you to flee from the wrath to come?
É mubyaro w’inzoka z’ubumara, ni nde wababuriye ngo muhunge umujinya uzaza?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Bimeni, nuko, amatunda akwiriye ukwihana; kandi ntimwibwire muti, Dufite Aburahamu ho data wacu:
for I say unto you, that God is able of these stones to raise up children unto Abraham.
لِئەوەی پێتان دەڵێم، خودا توانا هەیە لەم بەردانەوە منداڵانی بۆ ئیبراهیم هەڵبخاتەوە.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Na sasa pia shoka limewekwa kwenye mzizi wa miti; kwa hiyo kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Mimi kweli nawabatiza kwa maji kwa ajili ya toba; lakini yeye ajaye baada yangu ana nguvu kuliko mimi, ambaye mimi sistahili hata kuichukua viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto; ambaye pepeto lake li mkononi mwake, naye atasafisha kabisa sakafu yake ya kupuria, na kuikusanya ngano yake ghalani; lakini makapi atayateketeza kwa moto usiozimika.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Hanyuma Yesu akafuma Galilea kuya ku Yordani kuli Yoano, kugira bamubatize. Matayo 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
عیسی لە جەلیلەوە هات، کە هێمای خاڵێکی وەرچەرخانە لە هاوڕێیی لەگەڵ قەفڵ-مفصەلی پشتێنی یەحیا، و واتای بێثەبارا دەکات. کاری یەحیا لە ئامادەکردنی ڕێگا، ئەوسا گۆڕا بۆ کاری مەسیح لە پشتڕاستکردنەوەی پەیمان. ئەو سی ساڵەی ئامادەکاری کۆتایی هات و ئەو سێ ساڵ و نیوەی پێش و دوای خاچ دەستی پێکرد.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Yohana’nın mesajı, Yeruşalim’in yıkılışı sırasında gelecek gazaba dair bir uyarıydı; bu yıkılış aynı zamanda dünyanın sonunu ve son yedi belayı da temsil eder. Bu uyarı mesajı İslam bağlamı içine yerleştirilmişti ve Malaki’nin yolu hazırlayan habercisini, Yeşaya’nın çölde haykıran sesini yerine getirmekle kalmayıp, aynı zamanda İlyas’ın mesajını da yerine getiren bir adam tarafından iletildi; zira Yohana’nın giysisi nasıl İlyas’ınkine paralellik gösteriyorsa, Yohana’nın mesajı da aynı şekilde İlyas’ın mesajına paralellik göstermekteydi.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Ye akawaambia, Alikuwa mtu wa namna gani yeye aliyekuja kuwalaki, na kuwaambia maneno haya? Wakamjibu, Alikuwa mtu mwenye manyoya, naye alikuwa amejifunga mshipi wa ngozi viunoni mwake. Akasema, Huyo ni Eliya, Mthishbii. 2 Wafalme 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Kak, na niasya yo Yohane, wala si Eliya, kwamba, “alikuwa mtu wa namna gani?” wangejibiwa, “alikuwa mtu mwenye manyoya mengi, amejifunga mshipi wa ngozi viunoni mwake.” Huduma yote ya Yohane ya miezi sita imewakilishwa katika kifungu ambamo kizazi cha mwisho na cha nne kinatajwa na kufafanuliwa kwa namna ya pekee. Ujumbe wa Laodikia kwao unashambulia moja kwa moja madai ya kuwa watu wa agano la Mungu, ukiwaonya juu ya ghadhabu inayokuja kama inavyoonyeshwa na shoka linalopiga mizizi ya miti. Ujumbe huo ulijumuisha kwamba Kristo angekamilisha mchakato wa kujaribu uliokuwa umeanza kwa Yohane. Baadaye katika Mathayo, Yesu pia anawaita Wayahudi “kizazi cha nyoka,” naye anaendeleza wazo hilo kutoka katika mada ya Yohane ya kuukata mti, na kueleza kwa nini.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Muti uvange muweme, ne bifutu byawe bibe biweme; nangwa mutweke muti mubi, ne bifutu byawe bibe bibi: pantu muti umanyika ku bifutu byawe. Mwe kisekese kya nsoka za butale, musobola shani ukulanda ifiweme, pakuba mwe babi? Pantu akanwa kalanda kufuma ku bwina bwa mutima. Umuntu umweme afumya ifiweme mu cibombelo ciweme ca mutima; kabili umuntu mubi afumya ifibi mu cibombelo cibi. Lelo ine namweba nti, pa shiwi lyonse ilya bufye ilyo abantu bakalanda, bakapela pa lyena imyaka ku bushiku bwa bupingushi. Pantu ku mashiwi yobe ukatendekwa ukuba uwalungama, kabili ku mashiwi yobe ukapingulwa. Mateo 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Kikomo kya kuhigha, kulingana na amri ya kabiri, ki mu kizazi kya kane. Uhigha uyo ushingiye ku ujumbe tuweneza, na ujumbe uyo uturuka mu mioyo yetu. Ni ujumbe tunaoeneza ndio unaodhihirisha kama tu kizazi kiteule cha Petro au kizazi cha nyoka wenye sumu. Kila kundi hudhihirishwa mwishoni mwa mchakato wa kujaribiwa, hapo Kristo, kama mtu wa kufagia uchafu, huisafisha sakafu yake. Kama ilivyo kwa mafuta katika mfano wa wanawali kumi, ujumbe huwakilishwa ama na moyo mwovu au moyo mwema. Rejeo la Kristo huongeza kwamba kizazi hiki cha nyoka wenye sumu, ambacho ni kizazi cha nne na cha mwisho, hutafuta ishara, na ishara pekee ambayo kingepewa ilikuwa ishara ya Yona.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Hanyuma, bamwe mu banditsi n’Abafarisayo baramusubiza bati: Mwigisha, turashaka kubona ikimenyetso kivuye kuri wowe. Ariko arabasubiza ati: Iki gihe kibi kandi cy’abasambanyi gishaka ikimenyetso; nyamara nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona. Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi runini, ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu mutima w’isi. Abagabo b’i Nineve bazahagurukana n’iki gihe mu rubanza, kandi bazagiciraho iteka: kuko bihannye ku bwo kubwiriza kwa Yona; kandi dore, uruta Yona ari hano. Umwamikazi w’ikusi azahagurukana n’iki gihe mu rubanza, kandi azagiciraho iteka: kuko yavuye ku mpera z’isi aje kumva ubwenge bwa Salomo; kandi dore, uruta Salomo ari hano. Matayo 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Kristo avareje Yuda-yangu na shina ja nyoka, na Ase woseja mifano ja hukumu kama ujumbe ja Yona, na ujumbe ja hekima ja Solomoni. Yesu iwetisha, kwa muktadha, na kwa mashahidi wawili, ya kwamba shina ja nyoka ni kizazi cha nne, kwa kuwa katika kizazi cha nne ndimo hukumu itimilishwamo.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
144,000 are ku bendera, au ishara ya siku za mwisho, kama ilivyo sheria ya Mungu, na Sabato. Ishara ya Yona ni ishara ya ufufuo, ambayo kwa Wayahudi katika siku za Kristo ilikuwa ubatizo Wake, wakati Roho Mtakatifu alishuka, akiwasilishwa kwa mfano wa hua. Yona maana yake ni “hua.” Yona, Yohana Mfunuaji, Danieli, Yosefu na Lazaro wanawawakilisha wale 144,000, wanaofufuliwa kutoka hali ya kuwa wamekufa njiani kwa siku tatu na nusu. Katika hatua hiyo wanapaswa kuvuka kutoka Laodikia kwenda Filadelfia, na hivyo kuwa yule wa nane aliye wa wale saba. Yona anawakilisha ubatizo, kwa maana alitupwa majini na kwa ishara akafa alipomezwa na nyangumi. Baada ya hayo alifufuliwa, kama vile Yohana alivyofufuliwa alipotolewa katika mafuta yanayochemka, na kama vile Danieli alivyofufuliwa alipotolewa katika tundu la simba, na kama vile Yosefu alivyofufuliwa alipotolewa shimoni, na kama vile Lazaro, muujiza wa kutiwa muhuri katika wakati wa Kristo. Wayahudi hawakuweza kuiona ishara ya Yona, kama ilivyowakilishwa na ufufuo wa Kristo, kwa uwazi zaidi kuliko ambavyo Waadventista wanaiona ishara ya 9/11, ambayo ndiyo ishara ya Yona.
We will continue these subjects in the next article.
Tuzooya ebigambo bino mu kiwandiiko ekiddako.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“Muheto wa onyanyo ogwija hati kuhikila abantu ba Nyasaye, abali haihi n’abali kula, ni obutumwa bw’omumalaika wa kasatu. Kandi abo abanoonya okutegeera obutumwa buno tibalikirizibwa Mukama kukozesa Ekigambo mu buryo obuligya ku ntandikwa kandi bugyeho empagi z’okwikiriza okwakoze Abadiventiisiti b’Olunaku olw’Omusanvu okuba bo abo bali leero. Amazima agabaire garaguka mu nsikirano yaago, nk’oku twagenda mbere ha murongo gw’obunabbi obwahweirwe omu Kigambo kya Nyasaye, gali mazima, mazima matagatifu, agatahwaho na leero. Abo abaabambuka omu mwanya ogwo mutindo ku mutindo omu byafaayo ebyahingwire eby’okumanya kwaitu, nibalora olunyiriri rw’amazima omu bunabbi, baatekanisiibwe kwikiriza no kugondera buli musana gw’omusana. Baabaga nibasaba, nibasiiba, nibanoonyereza, nibacukura amazima nk’ebintu eby’omuhendo ebiserekirwe, kandi Omwoyo Omutagatifu, nitumanya, niwe yaatwegesanga kandi yaatwebemberanga. Enyigiriza nyingi zaaleetebwa, zirina ekifaananyi ky’amazima, baitu nga zitetekanisiibwemu hamwe n’Ebyahandiikirwe ebisobooroirwe kubi kandi ebikozesebwa kubi, kyazireetera ensobi ez’akabi. Nitumanya kurungi muno nk’oku buli kintu kyona eky’amazima kyasimbwaho, kandi akamanyiso kaakyo kaateebwaho Omwoyo Omutagatifu wa Nyasaye. Kandi omu biro ebyo byona amalobozi gaahurikanga, ‘Aha niho amazima gali,’ ‘Ninyina amazima; mumpondere.’ Baitu enyanyo zaija, ‘Mutabagoberera. Tiboobo nabaragira, baitu bo bairukire.’ (Lora Yeremiya 23:21.)”
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Bulongi bwa Nyasaye bwali bwa kuoneka bulayi, ne kuyuulibwa kwakwe okw’ebyeri amazima kwali kwa kusamaanya muno. Ensonga ku nsonga yateekebwawo bulungi n’Omwami Nyasaye ow’omu ggulu. Ekyali amazima mu biro ebyo, kye mazima ne leero. Naye amaloboozi tegakoma okuwulirwa nti—‘Kuno kwe mazima. Nnina omusana omuggya.’ Naye emisana gino emiggya mu nnyiriri ez’obunnabbi gyerabika mu kukozesa bubi Ekigambo ne mu kuleka abantu ba Nyasaye nga baserengeta ku mazzi awatali nnyini kusiba kubakwata. Omuyizi w’Ekigambo singa andikwata amazima ago Katonda ge yayoleka mu kulungamya abantu be, ne yeeyambisa amazima ago, ne gasa mu mutima gwe, ne gayanjuluza mu bulamu bwe obw’okukola, olwo yandibadde mukutu mulamu ogw’omusana. Naye abo abeeteerawo okunoonya endowooza empya, balina ekitabulwa eky’amazima n’obulimba nga bitabuddwamu, era bwe bagezezzaako okufuula ebintu ebyo eby’amaanyi, balaze nti tebaakoleeza ttaala yaabwe okuva ku kyoto eky’obwakatonda, era ezikiziddwa mu kizikiza.” Selected Messages, ekitabo 2, 103, 104.