We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Twa mana mu nyandiko yacu iheruka dukoraho imirongo itatu ibangikanye y’ubuhamya bw’ubuhanuzi ihagarariwe n’ibice bya cumi na kimwe kugeza kuri makumyabiri na bibiri byo mu Itangiriro, igitabo cya mbere cy’Isezerano rya Kera, Matayo igitabo cya mbere cy’Isezerano Rishya, n’Ibyahishuwe igitabo cya nyuma cy’Isezerano Rishya n’icya Bibiliya yose. Umurongo wo mu Itangiriro werekana isezerano ryagiranwe na Abramu; umurongo wa Matayo werekana isezerano ryagiranwe n’itorero rya Gikristo, Petero akaba ikimenyetso cy’intangiriro n’iherezo bya Isirayeli ya none yo mu buryo bw’umwuka. Imirongo yo hagati muri iyo mirongo yombi igaragaza ikimenyetso cy’Imana; kuri Abramu cyari “ugukebwa,” naho kuri Petero cyari ihindurwa ry’izina rye. Umurongo wo hagati w’umurongo wo mu Byahishuwe ni igice cya cumi na karindwi, umurongo wa cumi na kabiri.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Na zile pembe kumi ulizoziona ni wafalme kumi, ambao hawajapokea ufalme bado; bali hupokea mamlaka kama wafalme saa moja pamoja na yule mnyama. Ufunuo 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Jenesis na Matayo bitambulisha ndoa ya Uungu na ubinadamu, na Ufunuo watambulisha ndoa ya mnyama na yule joka katika sheria ya Jumapili. Mistari hiyo yote mitatu yaelekeza kwenye sheria ya Jumapili, ambapo kundi moja hudhihirisha chapa ya mnyama na jingine muhuri wa Mungu. Bandia ya mnyama na joka katika aya ya kumi na mbili ndiyo kutajwa kwa omega kwa mnara wa Nimrodi katika Jenesis kumi na moja. Hapo dini ya agano bandia ilikutana na hukumu yake, na katika Ufunuo kumi na saba kahaba—ambaye ni Babeli mkuu—ahukumiwa. Nimrodi ndiye alfa kwa omega ya Vatikani, na kwa sababu hii upapa ni Babeli mkuu, omega kwa Babeli ya Nimrodi iliyo alfa.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
خێرەکەی ئەم سێ ئایەتە ناوەڕاستەدا ئەوەیە کە شایەتییەکەی لە هەر خاڵێکی ناوەڕاستی هێڵەکەدا بەڕاستی سێ ئایەتە.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Eyi ni agọ́ mi, eyi ti ẹ ó pa mọ́, láàrín èmi àti yín àti irú-ọmọ rẹ lẹ́yìn rẹ: gbogbo akọ nínú yín ni a ó kọ́ ní ilà. Ẹ sì gbọdọ̀ kọ́ ẹran ìkọ̀kọ̀ yín ní ilà; yóò sì jẹ́ ààmì agọ́ náà láàrín èmi àti yín. Ẹni tí ó pé ọjọ́ mẹ́jọ ni a ó kọ́ ní ilà láàrín yín, gbogbo akọ ní gbogbo ìran yín, ẹni tí a bí nínú ilé, tàbí ẹni tí a fi owó rà lọ́wọ́ àjèjì kankan, ẹni tí kì í ṣe ti irú-ọmọ rẹ. Genesisi 17:10–12.
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 16:17–19.
Yesu akamjibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa mwili na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda dhidi yake. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalo lifunga duniani, litafungwa mbinguni; na lo lote utakalo lifungua duniani, litafunguliwa mbinguni. Mathayo 16:17–19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Na mnyama yule aliyekuwako, naye hayuko, yeye mwenyewe ndiye wa nane, naye ametokana na wale saba, naye huenda katika uangamivu. Na zile pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali hupokea mamlaka kama wafalme kwa saa moja pamoja na yule mnyama. Hao wana nia moja, nao watampa yule mnyama nguvu zao na uwezo wao. Ufunuo 17:11–13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Niimrodi itofya lyafikilizya ilagano lya bufi ilyofanishiwa nu mabbuluki gake na tope, nu ndongosyo yakwe ya bufi ya kanisa na leta, iyofanishiwa ni mnara nu muzinda, lifwananisya ndongosyo ya bufi ya sanamu ya nyama, iyofanishiwa mu omega ya lyene itofya lya Niimrodi. Imilongo itatu, ni mifundo mitatu ya pakati ya mavesi matatu, yene yonsi yikushuhuda ilagano lya uzima ni lagano lya mfwa. Elfu mia moja na arobaini na nne bo bene wa nane ba kweli, abene bafuma mu saba, kabili upapa cyope caba fye cya bufi. Ikundi lya Niimrodi lina bumobene bwa mano pa ndoa yabo, cye cya bufi ku bikope ku elfu mia moja na arobaini na nne, abene bamoene ni mano ya Kilisito. Nyama ya bufi iyo “yali, kabili tayipo,” ni cya bufi ca Kilisito uwali, kandi alipo, kandi akesefya ukwisa. Mu vesi ya nane umwenso onse uwa bufi uyo ufananishiwa nu upapa walandwa mu buryo bwuzuye.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
ئەو ئاژەڵەی کە تۆ بینی، هەبوو و ئێستا نییە؛ و لە چاڵی بێبنەوە سەردەکەوێت و بۆ لەناوچوون دەچێت؛ ئەوانەش کە لەسەر زەوی نیشتەجێن سەرسام دەبن، ئەوانەی ناویان لە دامەزراندنی جیهانەوە لە کتێبی ژیاندا نەنوسراوە، کاتێک ئەو ئاژەڵە دەبینن کە هەبوو و ئێستا نییە، و هێشتا هەیە. ئاشکراکردنەوە 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
Yesu ni Yena aliyekuwako, aliyeko, na ajaye bado; na upapa, yule wa nane atokaye katika wale saba, ndiye mnyama ambaye “alikuwako, naye hayuko, walakini yuko.” “Saa moja” ambayo ndoa ya joka na mnyama huiwakilisha ni historia tangu sheria ya Jumapili, ambapo wale laki moja waliofanishwa na Petro na Abramu hupaa kwenda mbinguni kama bendera, katika wakati ule ule ambao upapa hupaa.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Twesiima okutunuulira ekitabo kya Yoeri nga tusinziira ku ndowooza nti Pawulo? Pawulo si Pawulo wabula Peetero ku Pentekoote yalaga obubaka bwe obwa Pentekoote ng’obutuukirizibwa bwa Yoeri. Mu nnyiriri essatu ez’endagaano, nga buli lumu lulina essuula kkumi na bbiri, ennyiriri essatu ez’omu makkati mu buli lunyiriri zoogera ku byafaayo bye bimu ddala; era mu byafaayo ebyo Peetero akiikirirwa ng’ali ne Yesu e Kayisaliya Firipo, kye Pawulo? si Pawulo wabula Paniyumu, era eyo y’ensi gy’eri kati kumpi okuyingira mu bulamu obwo. E Paniyumu, Peetero era aba mu Yerusaalemi mu kufukibwa kwa Pentekoote. Ennyiriri essatu eza ssuula kkumi na bbiri zisemberera awamu e Paniyumu ne ku Pentekoote, ng’envumbo ya Katonda eteekebwa ku mugole wa Kristo, era akabonero k’ensolo kateekebwa ku mugole wa Setaani. Ekitabo kya Yoeri kiraga okuyitibwa okw’okuzuukuka mu lugero lw’abawala ekkumi, ekkanisa ya Lawodikiya ey’Abadiventiisi b’Olunaku olw’Omusanvu lwe yazuukuka n’etegeera nti yabula.
The book of Joel is set within the context of four generations.
Mukanda wa Yoele wadi wa kutentamena mu musinga wa bisamba bine.
The word of the Lord that came to Joel the son of Pethuel.
Izwi rya Mukama ryaje kuri Yoweli mwene Petuweli.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Bihîzin vê yekê, ey pîrên mezin, û guh bidin, hûn hemû niştecihên welatê.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
Eyi ebaddewo mu nnaku zammwe, oba ne mu nnaku za bajjajjammwe? Mukibuulire abaana bammwe; n’abaana bammwe babibuulire abaana baabwe; n’abaana baabwe babibuulire emirembe egiddako. Ekyaleseewo enzige ezisooka, enzige ne zirya; n’ekyaleseewo enzige, kawuka n’akirira; n’ekyaleseewo kawuka, ekiwuka ekirya ebimera ne kikimalawo. Yoeri 1:1–4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
“Abakadde” ni bo bakulembeze b’Ekkanisa ya Ab’adiventi b’Olunaku olw’Omusanvu ey’e Laodikiya mu kiseera eky’okussa akabonero ku abo emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya, era okussaako akabonero okwo kutuukirizibwa mu kufukibwa kw’Omwoyo Omutukuvu. “Abakadde” bano Ezeekyeri abakiikiriza ng’“abantu abakadde.”
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Awo nkekai kunene ambe kwaami, “Mwana wa muntu, bona naa wu mona vyuma avya bakulutu ba nzubo ya Isalele bavanga mu ndambu, muntu yense mu bikolo bya bifwanyikisu byandi? Mambo bavova amba, ‘Mwene walunga katumona ko; Mwene walunga ushiye ntoto.’” Ezekiele 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Kufunuliwa ni wazi kwamba kutiwa muhuri kwa Ezekieli sura ya tisa ni kutiwa muhuri kule kule kama katika sura ya saba ya Ufunuo. Pia ni wazi kwamba “wazee” wa sura ya nane wa machukizo manne yanayoongezeka kwa ukubwa, wanawakilishwa na hesabu 25. “Wazee” ishirini na watano, ambao walipaswa kuwa walinzi wa kundi la Mungu, ndio wale wanaume wanaolisujudia jua. Hao ndio wa kwanza kuhukumiwa. Katika muktadha wa patakatifu wanapoiacha na kuigeukia mbali, wanawakilisha zamu mbili za makuhani kumi na wawili pamoja na kuhani mkuu. Katika sheria ya Jumapili, wanasujudia jua na kuipokea chapa ya mnyama, wakiahidi mapatano yao na yule joka, na mnyama, na nabii wa uongo. Hao 25 walikuwa mfano wa wale 250 katika uasi wa Kora, Dathani na Abiramu, ambao wanawakilisha muungano wa namna tatu ambao wale wanaume 250 wanaotoa uvumba wanajiunga nao. Viongozi wale watatu wakuu wa uasi-imani walikufa wakati nchi ilipofungua kinywa chake na kuwameza.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Musa akati, “Nechinhu ichi muchaziva kuti Jehovha akandituma kuti ndiite mabasa aya ose; nokuti handina kuaita nokufunga kwangu pachangu. Kana varume ava vakafa rufu runowanikwa navanhu vose, kana kuti vakashanyirwa nokushanyirwa kunowanikwa navanhu vose, ipapo Jehovha haana kundituma. Asi kana Jehovha akaita chinhu chitsva, nyika ikashamisa muromo wayo ikavamedza, ivo nezvose zvavanazvo, vakaburukira vari vapenyu kugomba; ipapo muchanzwisisa kuti varume ava vatsamwisa Jehovha.”
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
Kwathi, ekugqibeleni kwakhe ukuthetha onke la mazwi, umhlaba owawuphantsi kwabo waqhekeka phakathi; umhlaba wawuvula umlomo wawo, wabaginya, nezindlu zabo, nawo onke amadoda awayengakaKora, neempahla zabo zonke. Bona, nabo bonke ababengababo, behla bephila baya emhadini, umhlaba wabagubungela; batshabalala ke phakathi kwebandla.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Na Israeli boði boose ababazingulukire baabalukire olw’okukaaba kwabwe: kubanga baagambye nti, Ensi ereme kutumira naffe. Awo omuliro ne guva eri Mukama, ne gumalawo abasajja ebikumi bibiri mu amakumi ataano abaawangayo obubaani. Okubala 16:28–35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
1888년의 반역은 고라와 다한과 아비람과 향을 드린 이백오십 인의 반역으로 예표되었다. 그 이백오십 인은 세 겹의 동맹과 연합하였는데, 그것은 미국 곧 땅의 짐승이 그 입을 열어 용처럼 말할 때 이르는 일요일 법에 이른다. 그 시점에 늦은비가 한량없이 부어지니, 이는 향을 드린 이백오십 인이 하늘에서 내려온 불로 멸망당한 것과 같다. 그 이백오십 인은 거짓 종교 체계를 상징하며, 그들은 일요일 법 때 늦은비가 부어지는 동안 멸망당한다. 땅이 고라와 그의 무리를 삼킨 것은 요한계시록 11장의 지진이며, 이는 미국이 그 입을 열어 용처럼 말하는 것을 밝혀 준다. 그 이백오십 인 위에 하늘에서 불이 내려왔을 때, 그것은 갈멜산에서 거짓 선지자들이 죽임을 당하던 때의 엘리야의 불을 예표하였다. 갈멜산에서의 엘리야의 불은 일요일 법과 부합하므로, 이백오십 인 위에 내린 그 불은 늦은비의 일요일 법의 불이다.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Ekandiko lyomu Kubara erilobera ku bwanga bwa Kora, mu buryo bw’ubuhanuzi rihwikirana n’obwanga bwahakanire obutumwa bw’Igihugu c’Indagano, nk’uko bwashashwirwe na Yosuwa na Kalebu. Obwo bwanga nibwo buserukira “umunsi gw’okuteza uburakari” bwo muri Bibiliya. Ekandiko ly’obwanga bwa Kora rigamba riti: “mulyetegera yuko abo bagabo bateze Mukama oburakari.”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
ꯃꯔꯤ ꯅꯣꯡꯁꯥꯡ ꯃꯤꯅꯥꯏꯕꯁꯤ ꯈꯪꯉꯥꯏ, ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯅꯣꯡꯁꯥꯡ ꯃꯤꯅꯥꯏꯕꯁꯨ ꯈꯪꯉꯥꯏꯗꯕꯅꯤ ꯍꯥꯏꯅ, ꯀꯣꯔꯥꯍꯀꯤ ꯂꯥꯟꯁꯤꯟꯕꯒꯤ ꯄꯨꯋꯥꯔꯤꯁꯤ ꯆꯥꯟꯅꯕꯥ ꯂꯩꯔꯥꯡꯒꯤ ꯃꯍꯥꯛꯀꯤ ꯃꯥꯏꯑꯣꯟꯗ ꯂꯥꯟꯁꯤꯟꯕ ꯃꯁꯦꯜꯒꯤ ꯃꯊꯛꯇ ꯊꯥꯕ ꯊꯣꯛꯄꯥ ꯇꯥꯕꯅꯤ꯫ ꯃꯁꯤꯒꯤ ꯂꯥꯟꯁꯤꯟꯕ ꯑꯗꯨ ꯀꯥꯗꯦꯁꯇ ꯊꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯀꯥꯗꯦꯁ ꯑꯃꯁꯨꯡ ꯀꯣꯔꯥꯍꯀꯤ ꯂꯥꯟꯁꯤꯟꯕ ꯑꯗꯨ ꯅꯨꯃꯤৎ-ꯇꯔꯦৎꯀꯤ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯝꯒꯤ ꯁꯟꯗꯦ ꯂꯥꯎ ꯃꯇꯨꯡꯗꯥ ꯂꯥꯟꯁꯤꯟꯕ ꯑꯗꯨꯅꯤ꯫ ꯀꯣꯔꯥꯍ ꯑꯃꯁꯨꯡ ꯃꯤ 250 ꯍꯥꯏꯕ ꯄꯨꯔꯤꯡ ꯊꯥꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯅ ꯏꯖꯦꯀꯤꯌꯦꯜ 8ꯗ ꯅꯨꯃꯤৎꯇꯥ ꯈꯨꯔꯨꯝꯖꯔꯛꯄ ꯃꯤ 25 ꯑꯗꯨꯒꯤ ꯃꯥꯑꯣꯡꯗ ꯂꯩꯔꯤ꯫ ꯏꯖꯦꯀꯤꯌꯦꯜ 8ꯀꯤ ꯑꯔꯥꯏꯕ ꯃꯤꯁꯤꯡ ꯑꯗꯨ ꯌꯦꯔꯨꯁꯥꯂꯦꯝꯗ ꯏꯕꯨꯡꯉꯣꯒꯤ ꯂꯩꯁꯪꯒꯤ ꯃꯥꯔꯨ ꯑꯣꯏꯕ ꯃꯊꯛ ꯍꯦꯟꯒꯠꯂꯛꯄ ꯃꯥꯡꯅꯕꯥ ꯑꯄꯥꯝꯕ ꯃꯔꯤ ꯑꯃꯥꯗꯒꯤ ꯃꯔꯤ ꯑꯗꯨꯒꯤ ꯃꯔꯤ ꯃꯄꯨꯡ ꯑꯗꯨꯅꯤ꯫
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
Khinyang kye shyenma dangpo ni drakdok gi zugnyen yin, nyi pa ni sbas pa’i khangpa rnams yin, sum pa ni Tammuz la ngu ba dang de nas mi nyi shu rtsa lnga nyi ma la phyag ’tshal ba’o. De nas le’u dgu pa’i nang du, le’u brgyad pa’i nang du mtshon par byas pa’i khinyang kye shyenma rnams kyi phyir ngu zhing sems skyo ba rnams ngos ’dzin par byed do. De ltar ngu zhing sems skyo ba rnams ni shar phyogs nas yar ’ong ba’i lha’i pho nya des rgya mtshan gyis phyag rgya btabs so. Lha’i pho nya ni pho nya ste, de ni bstan pa zhig mtshon to.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
ئەو پەیامی مۆرکردنەی لە ڕۆژهەڵاتەوە دێت، پەیامی بای ڕۆژهەڵاتە، کە ئەوەش پەیامی ئیسلامە. کاتێک سەد و چل و چوار هەزارەکە مۆر دەکرێن، فریشتەکانی لەناوبەرەوە کارەکەیان دەست پێدەکات، هەر لەو شوێنەی هێڵی دەرەکیی پێشبینی فێر دەدات کە «لەدوای هەڵگەڕانەوەی نەتەوەیی، وێرانبوونی نەتەوەیی دێت.» پێش ئەوەی حوکم بەسەر ئەوانەی بە قورەح نیشانەکراون تەواو بکرێت، یاخیبووان لە دەرەوەی ئۆرشەلیم دەبرێن. خراپەکاران لە ئۆرشەلیم لادەبرێن، چونکە ئەوە ڕاستودروستان نین کە لە ئۆرشەلیم هەڵدێن.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Kandi Roho akaninyanyua, akanileta mpaka lango la mashariki la nyumba ya Bwana, linalotazama upande wa mashariki; na tazama, mlangoni pa lango palikuwa na watu ishirini na watano; kati yao nikawaona Yaazania mwana wa Azuri, na Pelatia mwana wa Benaya, wakuu wa watu.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
Awo nthenjire, “Mwana wa muntu, aba ni bo bantu abalowooza obubi era abaweesa amagezi amabi mu kibuga kino; abagamba nti, ‘Si kumpi; ka tuzimbe amayumba; ekibuga kino kye ntamu, naffe tuli nnyama.’”
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
Nanshyo dhidi yao, nanshyo, Ee mwana wa mtu. Nayo Roho wa Bwana ikanijilia, ikanambia, Sema; Bwana asema hivi;
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Basi ndivyo mlivyosema, Ee nyumba ya Israeli; kwa maana nayajua mambo yanayowajia mioyoni mwenu, kila moja wapo. Mmezidisha walio wenuawa katika mji huu, nanyi mmeijaza njia zake kwa waliouawa. Kwa hiyo Bwana MUNGU asema hivi: Waliouawa wenu ambao mmewaweka katikati yake, hao ndio nyama, na mji huu ndio sufuria; lakini nitawatoa ninyi kutoka katikati yake. Mmeuogopa upanga; nami nitaleta upanga juu yenu, asema Bwana MUNGU. Nami nitawatoa kutoka katikati yake, na kuwatia katika mikono ya wageni, nami nitafanya hukumu kati yenu. Mtaanguka kwa upanga; nitawahukumu katika mpaka wa Israeli; nanyi mtajua ya kuwa mimi ndimi Bwana. Mji huu hautakuwa sufuria yenu, wala ninyi hamtakuwa nyama katikati yake; bali nitawahukumu katika mpaka wa Israeli; nanyi mtajua ya kuwa mimi ndimi Bwana; kwa maana hamkuenenda katika amri zangu, wala hamkuzifanya hukumu zangu, bali mmetenda kwa kufuata desturi za mataifa yaliyo pande zote kuwazunguka.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
ꞌOsi pehē naꞌaku kikite ai, ko mate ai ꞌa Pelataya ko e foha ꞌo Penaia. Pea naꞌa ku tō hifo leva ki hoku mata, pea u tangi leꞌo-lahi, mo pehē, ʻAuē, ʻEiki ko e ʻOtua! Te ke fakaʻosi ʻaupito ʻa e toenga ʻo ʻIsileli? ʻIsikeli 11:1–13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
Yerusalema esukulisibwa mu kiseera eky’etteeka lya Ssande, ng’eŋŋaano eyawulibwa ku kasooli. Abasajja abakiikirira amakumi abiri mu bataano, oba emitwalo ebiri mu ataano gya Koola, baggyibwa ebweru, ku “nsalo” ya Yerusalema okufiira eyo. 25 gwe muwendo gwa bakabona abaweerezanga okumala wiiki emu, era bwe gukiikirirwa omuwendo ogukubisiddwaamu kkumi ogwa 250, gukiikirira ekkanisa ey’ensi yonna, kubanga kkumi kabonero akalaga eby’ensi yonna. Ekkanisa eri mu lutalo ennyonnyolwa ng’ekkanisa erimu eŋŋaano ne kasooli, ate ekkanisa ewangudde ekiikirira ekkanisa erimu eŋŋaano yokka.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“Chiuta walije mpingo wamoyo here? Iye wali nawo mpingo, kweni uwo ni mpingo wakulimbana, awo yayi mpingo wakutonda kale. Tikuŵinya kuti muli ŵanthu ŵambura kufikapo makora, kuti muli mphangwe pakati pa tirigu. Yesu wakati: ‘Ufumu wakuchanya ukuyana na munthu uyo wakaseŵa mbewu yiwemi mu munda wake; kweni apo ŵanthu ŵakagona, murwani wake wakiza wakaseŵa mphangwe pakati pa tirigu, ndipo wakaluta nthowa yake…. Ntheura ŵateŵeti ŵa mweneko wa nyumba ŵakiza ŵakati kwa iyo, Fumu, kasi imwe mukaseŵa yayi mbewu yiwemi mu munda winu? ntheura mphangwe yafuma nkhu? Iyo wakati kwa iwo, Murwani ndiyo wachita ichi. Ŵateŵeti ŵakati kwa iyo, Kasi mukukhumba kuti tilute tikazigatenthe? Kweni iyo wakati, Yayi; kuti pakugatentha mphangwe, mungazguramo pamoza nayo tirigu wuwo. Zilekeni zikure pamoza m’paka nyengo ya kuvuna: ndipo pa nyengo ya kuvuna nizamusazga kwa ŵakuvuna, Wunganyani dankha mphangwe, ndipo muzimange mu mitolo kuti ziwolechedwe; kweni wunganyani tirigu mu nkhokwe yane.’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
“Ngali ngefano lya ngano nefyani, tulemona umulandu wine fyanifye fitafwile ukusushiwapo; pakuti ngano itabukulwako pamo nefyani. Amalango no kulingulula kwa bantu filingile ukupusa amakalwe ayakalamba. Lelo ukucila ukuleka ukuti ipusho limo licitike, no kuti nelya limo line ilyango lya ngano libukulwe, Shikulu atila, ‘Lekeni fibili fyalekula capamo ukufika ku kutwapo;’ elyo bamalayika bakafumyamo ifyani, ifyo fyalashimikilwa ku konaulwa. Nangu mu maccalici yesu, ayeshitila ukucetekela icine icakula, muli abo abalepusa no kulubana, nga fyani pakati ka ngano, Lesa alisengela no kuba uwacine cine. Alabakanya no kubacenjesha abalubana, lelo tabonaula abo abacili inshita itali mukusambilila icisambililo ico afwaya ukubasambilisha; tababukula ifyani ukufuma mu ngano. Ifyani ne ngano fyalafwile ukukula capamo ukufika ku kutwapo; ilyo ngano yafika ku kukula kwayo konse no kupwililika, kabili pa mulandu wa mibele yakwe ilyo yaibishiwa, ikalaba yaisankanishiwa bwino ukufuma ku fyani.”
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
“Kristo ke salik samatng tuu ma kwongi a tak ng ka, gochom ama, U Blei um pynjot ia la ka balang namar kata ka jingbymjanai jong ka. La don bad yn dang don kiba dap da ka jingshlur kaba ym katkum ka jingtip, kiba kwah ban pynkhuid ia ka balang, bad ban thied noh ia ki phlang ba sniew na pdeng u kew ryngkat bad u kew. Hynrei U Khrist u la ai ia ka jingshai kaba kyrpang shaphang kumno ban leh bad kito kiba bakla, bad bad kito kiba ym pat la kylla-ka-bamut ha ka balang. Ym dei ban don kano kano ka jingleh kyrkieh, ka jingleh da ka jingshlur kaba kynsan, kaba kyrkieh, da ki dkhot ka balang ha ka ban ot noh ia kito kiba ki lah ban pyrkhat ba ki duna ha ka jinglong. Ki phlang ba sniew kin mih hapdeng u kew; hynrei kan wanrah kham bun ka jingmynsaw ban khlaw noh ia ki phlang ba sniew, lait noh tang lada la leh katkum ka lynti kaba U Blei u la buh, ban ia kaba iehnoh marwei ia ki. Katba U Trai u wanrah shapoh ka balang ia kito kiba la kylla-ka-bamut shisha, u Soitan pat ha kajuh ka por u wanrah ia ki briew kiba ym shym la kylla-ka-bamut sha ka jingïaseng paralok jong ka. Katba U Khrist u bet ia u symbai babha, u Soitan u bet ia ki phlang ba sniew. Don ar tylli ki bor kiba iapyrshah kiba bteng ban treikam halor ki dkhot ka balang. Kawei ka bor ka trei na ka bynta ka jingpynkhuid ia ka balang, bad kawei pat na ka bynta ka jingpynsniew ia ki briew U Blei.” Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Ababi bakatwalwa hanze ya Yerusalemu kugira ngo barimburwe. Bakurwaho mu gihe cy’isarura, ari na cyo gihe ingano ziba zeze, kuko ari bwo ingano ziteranirizwa hamwe nk’ituro ryo kuzunguzwa ry’umuganura wa mbere mu migati ibiri yo kuzunguzwa ya Pentekote. Isarura ry’umuganura wa mbere w’ingano ni ingingo yihariye y’ubuhanuzi bwa Bibiliya. Gutandukanya ingano n’urumamfu byerekeye rwose iyo ngingo, kandi imigenurano myinshi ya Kristo igaragaza icyo kimenyetso cy’inzira y’ubuhanuzi gifite akamaro gakomeye.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Na kandi, ebi migani byigisha yuko hatabaho gihe cy’igeragezwa nyuma y’urubanza. Iyo umurimo w’ubutumwa bwiza urangiye, ako kanya hakurikiraho gutandukanywa kw’abakiranutsi n’ababi, kandi iherezo rya buri tsinda rishyirwaho iteka ryose.” Christ’s Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
Ekyokulya eky’eŋŋaano kye abantu obukumi kikumi mu obukumi buna mu enkumi nnya, era malayika ow’okusatu ayawula eŋŋaano mu muddo.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Chuma enilolanga mwamaliya wa tatu. Malaika wangu wa kuniandamana akasema, ‘Neno lake ni la kuogofya, kazi yake ni ya kutisha. Huyo ndiye malaika atakayechagua ngano na kuaitenga na magugu, na kuitia muhuri au kuifunga ngano kwa ajili ya ghala la mbinguni.’ Mambo haya yanapaswa kushughulisha nia yote, usikivu wote. Tena nalionyeshwa ulazima wa wale waaminio kwamba tunayo ujumbe wa mwisho wa rehema, kujitenga na wale wanaopokea au wanaonyonya kosa jipya kila siku. Nikaona kwamba wala vijana wala wazee hawapaswi kuhudhuria mikutano ya wale walio katika kosa na giza. Malaika akasema, ‘Akili na iachie kukaa katika mambo yasiyo na faida.’” Manuscript Releases, volume 5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Malaika wa tatu anawatia muhuri ngano na pia huwatenganisha ngano na magugu. Malaika wa tatu anawakilisha sheria ya Jumapili, ambapo wale wanaume ishirini na watano, wanaowakilisha uongozi wa kanisa la Waadventista Wasabato wa Laodikia, huchukuliwa nje ya Yerusalemu na kuhukumiwa. Wakati huo ndipo kanisa linalopigana hubadilishwa na kuwa kanisa linaloshinda.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“Kiheria kya njira nĩ gĩkuhĩ na gũthira. Andũ a kanitha ya ita, arĩa meehanĩte maiguĩte wĩhokeku, nĩmakorwo marĩ kanitha ya ũtooria. Hĩndĩ ya kũrora rĩĩrĩria ũtũũro witũ wa tene, ndĩaiguĩte nginya gũkũrĩra hatua o yothe ya mbere nginya gĩkaro gĩitũ gĩa rĩu, no njarie nduga: Teranĩria Ngai! Rĩrĩa ndonaga ũrĩa Ngai ekĩte, njũũragwo nĩ kũgega hamwe na kwĩhokera Kristũ ta Mũtongoria. Gũtirĩ kĩndũ twagĩrĩirwo nĩ guciara kĩrĩa kĩa matukũ marĩ mbere, o no angĩkorwo nĩ tũrĩriganĩra njira ĩrĩa Mwathani atũtongoririe, na ũrutani wake mũno mũũtũũro witũ wa tene.” General Conference Bulletin, January 29, 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
តាមប្រធានបទព្យាករណ៍ ការបំបែកស្មៅអាក្រក់ចេញពីស្រូវសាលី គឺជាប្រធានបទដ៏សំខាន់មួយនៃព្រះបន្ទូលព្យាករណ៍ក្នុងព្រះគម្ពីរ។ ព្រះគ្រីស្ទដែលសម្អាតព្រះវិហារ គឺជារូបអធិប្បាយមួយនៃកិច្ចការនេះ ហើយចំណុចកំពូលកើតឡើងនៅពេលច្បាប់ថ្ងៃអាទិត្យមកដល់ ព្រោះយើងឃើញថា អ្នកទាំងឡាយដែលត្រូវទទួលការជំនុំជម្រះ ត្រូវបាននាំទៅដល់ព្រំប្រទល់ក្រុងយេរូសាឡឹមដើម្បីស្លាប់។
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Ha Yesu atandikaga huduma Yake ya hadhara, alisafisha Hekalu kutoka katika unajisi wake wa kufuru wa kisakramenti. Miongoni mwa matendo ya mwisho ya huduma Yake kulikuwako usafishaji wa pili wa Hekalu. Vivyo hivyo, katika kazi ya mwisho kwa ajili ya onyo la ulimwengu, miito miwili tofauti inatolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Umeanguka, umeanguka, Babeli ule mji mkuu, kwa sababu ameyanywesha mataifa yote mvinyo ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikiwa kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msije mkapokea mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5).” Selected Messages, book 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
Kanisa ya ngano na magugu ipo hadi wakati wa msukosuko wa sheria ya Jumapili, ambapo magugu huondolewa, si kwa nguvu za kibinadamu, bali kwa malaika wa tatu—ambaye anaiwakilisha sheria ya Jumapili, lakini pia ujumbe wa mvua ya masika ya mwisho unaofura wakati huo na kuwa kilio kikuu. Magugu ni sehemu ya ushuhuda wa kinabii, kama ilivyo ngano. Majaliwa ya Mungu yanafikia sheria ya Jumapili, na malaika wa tatu husafisha hekalu mara ya pili. Alilisafisha tarehe 22 Oktoba, 1844, na usafisho wa pili wa hekalu ni sheria ya Jumapili.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
Taria za historia zenye kuleta sheria ya Jumapili ni sehemu kubwa ya ushuhuda wa kanisa lishindalo, kama yalivyo magugu, ngano, na kufungwa kwa yale matabaka mawili. Ujumbe za kufunga za Ufunuo ni jumbe za malaika watatu, nazo hutenganisha na kufunga yale matabaka mawili; lakini ni muhimu kuona kwamba Sister White anatambulisha kwamba hizo “jumbe za kufunga” “huivisha mavuno.” Ujumbe wa kufunga uiivishao mavuno ni mvua ya masika, nayo ndiyo moto uwafungao wale watu 250 “kama mafungu kwa ajili ya mioto ya uharibifu.”
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Yohana alifunuliwa maono yenye umuhimu wa ndani na ya kusisimua sana kuhusu uzoefu wa kanisa. Akaona hali, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Akaandika jumbe za kufunga ambazo zitakomaza mavuno ya dunia, ama kuwa miganda kwa ghala la mbinguni au kuwa vifurushi kwa ajili ya moto wa uangamizo. Mada zenye umuhimu mkuu zilifunuliwa kwake, hasa kwa ajili ya kanisa la mwisho, ili wale watakaogeuka kutoka katika upotovu na kuingia katika kweli wafundishwe kuhusu hatari na mapambano yaliyo mbele yao. Hakuna anayepaswa kuwa gizani kuhusu yale yatakayoujia ulimwengu.” The Great Controversy, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Kusafishwa kwake kwa hekalu pia kunaonyeshwa kwa kazi ya mtu wa Brashi ya Uchafu ambaye Yohana Mbatizaji alimtambulisha kuwa ndiye aliyefuata huduma yake. Yeye ndiye anayeifagia nje takataka katika ndoto ya Miller.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
“Bwana yu karibu kudhihirisha tofauti iliyo kati ya wenye haki na waovu; kwa maana ‘pepeto lake li mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kuikusanya ngano yake ghalani mwake; bali makapi atayateketeza kwa moto usiozimika.’” Review and Herald, November 8, 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
Isaya akatajwa na Dada White alipobainisha kwamba mwaka wa 1849 Bwana alikuwa amenyoosha mkono wake mara ya pili ili kuwakusanya mabaki ya watu Wake; naye Isaya pamoja na Dada White wanatambua mkusanyiko wa mwisho wa wale mia moja arobaini na nne elfu. Mchakato wa kukusanya unajumuisha kutawanywa na kukusanywa kunakowakilishwa kama kushindwa kwa kwanza, kunakoongoza kwenye mkusanyiko mwishoni mwa wakati wa kukawia. Kila mojawapo ya vipengele hivi vya kutiwa muhuri kwa wale mia moja arobaini na nne elfu ni mada mahsusi ya unabii wa kibiblia. Historia ya nje ambayo Bwana huitumia kama chombo Chake kuifikisha dhambi kwenye hitimisho lake inawakilishwa katika Danieli 11:11; na mkusanyiko wa mwisho unapatikana katika Isaya 11:11; na mwisho wa wakati wa kukawia unapatikana katika Ufunuo 11:11, na utengano wa ngano na magugu katika sheria ya Jumapili unapatikana katika Ezekieli 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
اڤاڽ ڬري ايني بوكنله كوالـي كمو، دان كامو بوكنله داݢي يڠ اد دتڠهڽ؛ تتاڤي اكو اكن منڬحاكيمي كمو دي سمڤادن إسرائيل. حزقيال 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
Yoeli, “divayi ya sika” ekatami na bankoko ya kala oyo basengelaki kozala babateli ya esika mosantu. Nsango ya Eleli ya Kati ya Butu ezali divayi ya sika ya Yoeli, mpe moto oyo ekiti uta na likoló na mobeko ya Lomingo emonisamaki liboso na ndakisa ya moto ya Pantekote. Moto yango ezali komonisa nsango moko, oyo ezali divayi ya sika, kasi ezali mpe nsango oyo ebebisaka bato 250 oyo bapesaki mpaka ya malasi. Lingomba ya Baebele ya Mokolo na Sambo ya Laodikia esukaka na mobeko ya Lomingo, mpo ezalaka wana nde moto esopami kozanga ndelo mpe ebebisaka bato 250 oyo bapesaki mpaka ya malasi; boye ebebisaka mpe ebongiseli na bango ya losambo.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
Yak ku a ni kan ye aduro Kronkron Da Seventh-day Adventist asafo no, sɛ ɔyɛ nokwafo wɔ Sunday law no mu a, United States aban no tumi ne ahoɔden bɛto no mu na wɔato mu. Na sɛ ɔnyɛ nokwafo a, ɛbɛsesa ne din kɔ First-day Adventist church anaa din foforo bi a ɛte ho pɛpɛɛpɛ. Sɛ́ ɔtreneeni anaa ɔnteneneeni no, Seventh-day Adventist asafo no ntra Sunday law no so. Nkɔmhyɛ adansedi no da no adi sɛ Adventism apo old paths no ho asɛm no wɔ 9/11, na saa old paths no de kɔ shut door no so wɔ Sunday law no mu. Wɔde mmarima aduonu anum no gyinaa hɔ wɔ Hesekiel asɛm no mu sɛ “Jaazaniah, Azur ba, ne Pelatiah, Benaiah ba, ɔman no mmapɔmma.”
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
Myina yao yikukubali sifa sya watu va Mulungu, lakini ni kukubali tu. Jaazaniah yikumanisha ati Mungu yikupulikana, na ni mwana va Azur, yuyo yikumanisha kusaidia na kulinda. Ndumbu munke White yikusema ati varume 25 vakafwile kuva valinzi, ndavya yikuwakilishwa na “Azur.” Mwana wake yikukubali ati “yikumpulika” Mungu, lakini ni tabaka lila ambalyo, pakuwona, vakuwona lepi, na pakupulika, vakupulika lepi. Pelatiah yikumanisha kukombolewa na Mungu, na ise “Benaiah,” yikumanisha Mungu yikujenga. Wakati Ezekieli amalizaga ujumbe wake wa onyo, Pelatiah akafwa.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
دِ ښار به ستاسو ديګ نه وي، او نه به تاسو د هغې په منځ کې غوښه وئ؛ بلکې زه به د اسرائيلو په پوله کې پر تاسو حکم وکړم. او تاسو به پوه شئ چې زه څښتن يم؛ ځکه چې تاسو زما په فرائضو کې نه يا تللي، او نه مو زما حکمونه پر ځای کړي دي، بلکې د هغو امتونو د طريقو سره سم مو عمل کړی دی چې ستاسو شاوخوا دي. او داسې وشول، کله چې ما نبوت کاوه، چې فلطياه د بناياه زوی مړ شو. نو زه پر خپل مخ پرېوتم، او په لوړ آواز مې فرياد وکړ، او و مې ويل: آه، مالک خدایه! آيا ته به د اسرائيلو پاتې شوني په بشپړه توګه له منځه يوسې؟ حزقيال 11:11–13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Pelatiaha akafa pa kulira kwakukulu kwa Ezekieli. Tirigu inafa m’sewu pa Julaye 18, 2020, pokwaniritsa Chivumbulutso 11. Tirigu ndi Mose ndi Eliya, mlembi woyamba wa Mawu a Mulungu, ndipo lonjezo la Eliya amene adzabwera ndilo mawu otsiriza m’Chipangano Chakale. Alefa ndi Omega aphedwa m’sewu wa Sodomu ndi Iguputo, koma awukitsidwa mu 2024, monga akuimiridwa pa Chivumbulutso 11:11. Pamene anali akufa, Sodomu ndi Iguputo anasangalala. Ezekieli amaika imfa ya Pelatiaha m’nthawi ya otsalira pamene akunena kuti, “Ha, Ambuye Yehova! kodi mudzawonongatu kotheratu otsalira a Israyeli?” Sodomu ndi mpingo wa Seventh-day Adventist m’nthawi ya otsalira, molingana ndi Yesaya.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
A matuŋ mai, e na kai; a teŋ o, e na ŋai: aŋun pɛrɛ Awurade kɔŋa, M̀ pɔt na M̀ tɔr nɔɔbia, na bɛsɔre tia M̀. Nantwie nim ne wura, na afurum nso nim ne wura adidibea; na Israel de, onnim, me man no nsusuw ho.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Ewe taifa lenye dhambi, watu waliolemewa na uovu, uzao wa watenda maovu, watoto wanaoharibu; wamemwacha Bwana, wamemkasirisha Aliye Mtakatifu wa Israeli, wamegeuka na kurudi nyuma. Mbona mpigwe tena? Mtaendelea kuasi zaidi na zaidi; kichwa chote kina ugonjwa, na moyo wote umezimia. Tangu wayo wa mguu hata kichwani hamna uzima ndani yake; ila majeraha, na michubuko, na vidonda vinavyooza; havijafungwa, wala kutiwa bandeji, wala kulainishwa kwa mafuta. Nchi yenu ni ukiwa, miji yenu imeteketezwa kwa moto; nchi yenu, wageni wanaila mbele ya macho yenu, nayo ni ukiwa, kama ilivyoharibiwa na wageni. Na binti Sayuni ameachwa kama kibanda katika shamba la mizabibu, kama kijumba katika bustani ya matango, kama mji uliozingirwa.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Mposa Mukama w’eggye singa teyatulekera kitundu kitono nnyo eky’abasigalawo, twandibadde nga Sodoma, era twandifaananye nga Ggomola. Muwulire ekigambo kya Mukama, mmwe abafuga ba Sodoma; mutege okutu eri etteeka lya Katonda waffe, mmwe abantu ba Ggomola. Isaaya 1:2–10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
Mose na Eliya bāliwa mu Sodomu na mu Misiri mu ntambi ya basigalamu. Misiri ni kimanyikwiro kya bukungu bwa leta obwonoonefu, era Sodomu ni kimanyikwiro kya bukungu bwa kkanisa obwonoonefu. Peratiya mutabani wa Benaya afa mu kiseera ky’etteeka lya Ssande, Isaaya kye ageraageranya n’olunaku olw’okunyiiza olw’Ebyawandiikibwa, oluyinza okuba 1863, oba etteeka lya Ssande. Peratiya mutabani wa Benaya akiikirira eky’ekifuufu ky’abo abawulira ddala Ekigambo kya Katonda. Mu biro bya basigalamu abo abakiikirirwa Mose ne Eliya bāliwa ne baddamu okuzuukira. Okuzuukira okwo kwatandika n’eddoboozi mu ddungu mu mwezi gwa Jjulaayi 2023. Okuva mu 2024 okwawukana okw’enkomerero okw’eŋŋaano n’omuddo kubadde kugenda mu maaso.
At the Sunday law the Seventh-day Adventist church will know that they are lost.
Rê yasa Yekşemê de, Dêra Adventîst a Roja Heftemînê dê bizane ku ew winda bûne.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Omugongo guno tigugenda kuba ekikalayi kyenu, era mmwe timuliba nnyama wakati mu gwo; naye ndibasalira omusango ku nsalo ya Isiraeri: era mulimanya nga nze Mukama: kubanga temutambulidde mu mateeka gange, so temukoze misango gyange, naye mwakoze ng’empisa z’abamawanga ababeetoolodde. Awo olwatuuka, bwe nnali ndagula, Pelatiya mutabani wa Benaya n’afa. Ezeekyeri 11:11–13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
Ukufa kwa Pelatia, ambaye jina lake humaanisha kuokolewa na Mungu, kwa muktadha huu humaanisha kukabidhiwa mautini, katika nukta ileile ambayo wafanyakazi wa saa ya kumi na moja wanaokolewa kutoka mkononi mwa mfalme wa kaskazini katika aya ya arobaini na moja ya Danieli kumi na moja. Pelatia anakabidhiwa katika mkono wa mfalme wa kaskazini wakati wa sheria ya Jumapili. Pelatia, mwana wa Benaya, maana yake “kile ambacho Mungu amekijenga.” Katika nukta ileile ambapo Mungu amejenga tena hekalu ili kuliinua kama kanisa lenye ushindi wakati wa sheria ya Jumapili, wale wanaowakilishwa na Pelatia wanakabidhiwa mautini, kwa maana badala ya kushiriki katika kazi ya kujenga mahali pa zamani palipoharibika, walikuwa wakijijengea kaburi la Tobia. Pelatia anawakilisha kichwa hadi kidole cha mguu katika Isaya, mwili uliojaa dhambi kabisa. Mwili huo ni kanisa la Waadventista Wasabato wa Laodikia katika hitimisho la vizazi vinne vya uasi unaoendelea, ambao Isaya anauonyesha kama uasi unaozidi kuongezeka anaposema, “kuasi zaidi na zaidi.” Katika mchakato wa mwisho wa kupimwa ulioanza mwaka 2024, ngano imekufa kwa siku tatu na nusu, kisha inafufuliwa, ndipo watakapojua kwamba Bwana ndiye Mungu.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Kwa hiyo tabiri, uwaambie, Bwana MUNGU asema hivi: Tazama, enyi watu wangu, nitafungua makaburi yenu, nami nitawapandisha kutoka makaburini mwenu, na kuwaleta katika nchi ya Israeli. Nanyi mtajua ya kuwa mimi ndimi Bwana, nitakapokuwa nimeyafungua makaburi yenu, enyi watu wangu, na kuwatoa kutoka makaburini mwenu. Nami nitatia roho yangu ndani yenu, nanyi mtaishi, nami nitawaweka katika nchi yenu wenyewe; ndipo mtakapojua ya kuwa mimi, Bwana, nimesema jambo hilo, nami nimelitenda, asema Bwana. Ezekieli 37:12–14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
ku’umuherezi w’ibinyoma, bahagarariwe na 25 ku itegeko ryo ku Cyumweru, bazamenya rero ko Uwiteka ari Imana. Ingano zimenya ko Uwiteka ari Imana mu 2024, naho urukungu rukangukira ubwo bumenyi ku itegeko ryo ku Cyumweru, igihe byamaze kurengerwa. Icyo gihe gitangira n’imva n’umuzuko, kandi kirangirana n’imva ariko nta muzuko. Ingano zo ku ntangiriro zimenya Imana, igihe asohoje umuzuko wo mu Ibyahishuwe igice cya cumi na kimwe, naho urukungu rukamenya ku mutingito w’itegeko ryo ku Cyumweru wo muri icyo gice nyine. Hagati y’ibyo bimenyetso byombi, inzira y’ikigeragezo cy’imvura y’itumba izana ayo matsinda yombi ku bukure kugira ngo habeho isarura.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Ujumbe wa Yoeli ni wimbo wa shamba la mizabibu, lakini jambo la kwanza unaoliibua ni iwapo wanadamu wanaweza kuzitambua siku za mwisho kwa kutazama siku za kwanza. “Wazee” katika Yoeli hawakuweza kufanya hivyo, kwa maana wakati mwito wa kuamka unapowadia usiku wa manane, wanakatiliwa mbali—wanatapikwa kutoka katika kinywa cha Bwana, mahali pale pale ambapo mnyama wa nchi hufumbua kinywa chake aseme, ambapo pia punda wa Balaamu alisema, na ambapo baba yake Yohana Mbatizaji alisema.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
“abantu bakale akale” baciraho urubanza hashingiwe ku kibazo cy’uko ibi byaba byarabaye mu minsi ya ba sekuruza banyu? Uyu murongo utangizwa no kuvuga uti: “nimwumve ibi.” Hanyuma ugashyiraho abahamya babiri, umwe ari uw’ibisekuru bine by’abantu, undi ari uw’amoko ane y’udukoko. Maze bagakangurwa n’Induru yo mu Gicuku cya Nijoro, bagasanga barengijweho nk’ubwoko bw’isezerano bwatoranijwe n’Imana. Ntibarengijweho kuko batari bafite divayi, ahubwo barengijweho kuko bafite divayi itari yo. Mu mugani w’abakobwa cumi, divayi nshya ya Yoweli ni amavuta.
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
Wovandiswe wetu wulikwe mu masharti ga kama watakwata “divai ipya” ya ujumbe wa mvua ya nyuma. “Wazee na watu wa kale” nao waonyeshwa na Isaya kuwa ndio “walevi wa Efraimu,” na Efraimu hawakilishwi miongoni mwa wale waliotiwa muhuri katika Ufunuo saba. Nafasi yake yachukuliwa na ndugu yake Manase. Ni vigumu kupata mfalme mwovu zaidi kuliko Manase, lakini yeye awachukua nafasi ya walevi wa Efraimu.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Bantu wale wasioghuzunika kwa sababu ya kushuka kwao kiroho wenyewe, wala wasiolia kwa sababu ya dhambi za wengine, wataachwa bila muhuri wa Mungu. Bwana anawaagiza wajumbe Wake, wale watu wenye silaha za kuua mikononi mwao: ‘Mfuateni kupitia mjini, mkapige; jicho lenu lisiachilie, wala msione huruma; waangamizeni kabisa wazee na vijana, mabikira, na watoto wadogo, na wanawake; lakini msimkaribie mtu ye yote aliye na ile alama; tena anzieni patakatifu Pangu. Ndipo wakaanza kwa wazee waliokuwa mbele ya nyumba.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Hapa tunaona kwamba kanisa—patakatifu pa Bwana—ndilo lilikuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee wale, ambao Mungu alikuwa amewapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa masilahi ya kiroho ya watu, walikuwa wameisaliti amana yao. Walikuwa wamechukua msimamo kwamba hatupaswi kutazamia miujiza na udhihirisho wa wazi wa uweza wa Mungu kama katika siku za zamani. Nyakati zimebadilika. Maneno haya huimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema mno hata kuwatembelea watu Wake kwa hukumu. Hivyo “Amani na usalama” ndilo kilio kutoka kwa watu ambao hawatainua tena sauti yao kama tarumbeta ili kuwaonyesha watu wa Mungu makosa yao, na nyumba ya Yakobo dhambi zao. Mbwa hawa bubu wasioweza kubweka ndio wale wanaopata kisasi cha haki cha Mungu aliyekasirishwa. Wanaume, wanawali, na watoto wadogo wote huangamia pamoja.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Abaminari baabo abeesigwa be barikurira kandi nibahuurira obusaasi ahabwabwo, ni obwo bwonka obwabaire nibubasa kureebwaho n’amaisho g’abantu abaine obugarukye; kwonka ebibi ebirikukira munonga obubi, ebyashagashagiza eitima ly’Obugyenyi bwa Ruhanga omurongoofu kandi Orikwera, tibyabaire byorekirwe. Omuhiga Mukuru ow’emitima amanya buri kibi kyona ekikorwa omu kyama n’abakora eby’obushomankuzi. Abo bantu bahika aha kwehurira batari mu kabi omu kubeshabesha kwabo, kandi ahabw’okugumisiriza Kwe okwingi bagamba bati, Mukama takireeba; hanyuma bakakora nk’aho arikuba yarekereire ensi. Kwonka Aryatahura oburyarya bwabo kandi Aryabamburira abandi ebyo bibi ebi baabaire beegendereza munonga kushereka.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Na sermestiya pile, rûmet, an jî şehrezayiya cîhanî, na tu cihê di erka pîroz de, dê mirov ji xelaskirina prensîbê biparêze dema ku ew bi dilên xwe yên xapînok tên hiştin. Yên ku wekî layiq û rastdar hatine hesibandin, têne eşkere kirin ku serokên rêber ên apostaziyê ne û nimûneyên bêhevsengiyê û di bikaranîna nebaş a merhemetên Xwedê de ne. Ew ê rêbaza wan a xerab êdî qebûl neke, û di xezeba xwe de bi wan re bê dilovaniyê mijûl dibe.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Bwana huiondoa uwepo Wake kutoka kwa wale waliobarikiwa kwa nuru kuu na waliohisi nguvu ya neno katika kuwahudumia wengine kwa kusita. Hapo kwanza walikuwa watumishi Wake waaminifu, waliopendelewa kwa uwepo Wake na uongozi Wake; lakini walimwacha, wakawaongoza wengine katika upotovu, na kwa hiyo wakaangukia chini ya kutopendezwa kwa Mungu.” Testimonies, volume 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
Yoeli ananena na uongozi wa kanisa la Waadventista Wasabato wa Laodikia anapowatambua “wazee,” lakini Yoeli pia ananena na wasio na elimu, kama Isaya anavyowaita wale wanaowekwa kinyume na wenye elimu. Yoeli ananena na wale watu wa kale wanaouisujudia jua katika Ezekieli sura ya nane, na ambao ndio wa kwanza kuhukumiwa katika sura ya tisa. Tena anawahutubia walei wa kanisa la Waadventista Wasabato wa Laodikia asemipo, “Lisikieni neno hili, enyi wazee, sikilizeni, ninyi nyote wakaao katika nchi.”
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
باب ٨-اكى ٢٥ مردان آتوار قانون جاين تي آھن، جتي اھي مقدس جاءَ ڏي پٺيون ڪري سج کي سجدو پيا ڪن. اھي اُن بغاوت جو ھڪ «ڏھون حصو» آھن، جيڪا اُنھن ٢٥٠ ڄڻن جي بغاوت ھئي، جي قورح، داتن ۽ ابيرام سان گڏ بيٺا ھئا. ھي ٢٥ مردان اُن بغاوت جي ھڪ علامت آھن، جيڪا الھام موجب ١٨٨٨ع ۾ ورجائي ويئي، ۽ جيڪا 9/11 تي لاوديڪيہ جي ستون ڏينھن واري ايڊوينٽسٽ ڪليسا جي اڳواڻيءَ جي بغاوت جي مثالي پيشنگوئي بڻجي، آتوار قانون تائين پھچي ٿي. اھي اُنھيءَ ساڳئي دور ۾ بغاوت جي ھڪ «ڏھين حصي» جي نمائندگي ڪن ٿا، جنھن کي يسعياه باب ٦ ۾ دانائن کي ھڪ «ڏھين حصي» طور سڃاڻي ٿو، جن جي اندر جوھر موجود آھي.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Yoeli ni tangazo kwa Waadventista, ya kwamba muda wao wa rehema umefungwa, kwa maana wamekijaza kikombe chao cha wakati wa rehema kwa dhambi; na utimilifu huo unaonyeshwa kama ugonjwa tangu kichwani hata vidoleni mwa miguu yao, ukitambulisha kwamba ujumbe wa mvua ya vuli umekatiliwa mbali kutoka vinywani mwao. Isaya anaeleza uhalisi huohuo katika sura ya ishirini na tisa.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Mwikele nu kukemwa; lalani ni kulila. Balikolelwe, lelo te ku vinyu; batenuka, lelo te ku chintu kikolelesha. Pantu Yehova amimisilepo pali imwe umupashi wa tulo utalaluka, kabili afwile amenso yenu; ba kasesema naba kateka benu, naba moneshi, abafimbile. Kabili ukumwenwa kwa fyonse kwaba kuli imwe nga mashiwi ya buku ilyasindikwa, ilyo bapela kuli umo uwishibe uku belenga, ukuti, Belenga ici, nkukombela: nao ati, Nshinga; pantu casindikwa. Kabili buku bapela kuli uyo ushashibe uku belenga, ukuti, Belenga ici, nkukombela: nao ati, Nshishibe uku belenga.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Omuprenui ta kuuga nnya, Chooli nwiin o, mù īn sìr bi kà sɔŋ mi n tɨ́r nì kɔlɨg la, kà nyɛ̀ mi n tɨ́r nì bɛlɛs la, ama ba pʋ̀ʋr yàk mi n yɔɔr nì fāa; kà ba zɔɔr nì mi yela la à nɛ̀ nìdiba tɛɛr nì ba zàn ba. Nyaa, gɛ̀ɛr, m bɔɔr nà kɛ̀ m màal tʋm yàl nì dāam nɛ̀ nàan nà yɛl yàl la nì bìgri la tɛ̀ŋa nì mɛ̀ɛr nì ba yela; bɔ̀ nì ba ninsaala nì nyɛ̀m la nà bàa, kà ba nìdiba nì bɛɛr la tɔm nà suɔg. Bāa nì ba yela, ba nì zúg nì bɔɔr nà suɔg ba tɛɛr yɔɔr Chooli n yɔɔr; ba tʋma à nɛ̀ nì zĩ’əm la, kà ba bɔɔr nì, Ànɔ́’ɔ n yɛ́l ti? kà ànɔ́’ɔ n bāŋ ti? Yà nɛ̀ nìgbiŋ nì yà lɛ̀ɛm yɛla la nà yɨɨr nɛ̀ nì mɔlga nì kʋ̀ʋr tʋ́mda la. Bɔ̀, tʋmda la nà yel o nì n māal-o la nì, O pʋ̀ māal-mi? Àmá bɔ̀ nì yɛ̀l nì ba fāŋ la nà yel o nì n fāŋ-a la nì, O pʋ̀ bāŋ? Aizaya 29:9–16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
“Ukuhoza” kwa bantu b’amagezi gushingiye ku gufungurwa kw’Ijambo ry’Imana ry’ubuhanuzi. Abatojwe mu bigo by’Adventisme byononekaye ntibashobora gusoma igitabo cy’ubuhanuzi, maze bagashinja Imana ko idafite ukuhoza. Iyo ubuhanuzi bufunguwe, ntibashobora kubusobanukirwa, bityo bagashinja Imana ko ari yo itagira ukuhoza, kandi muri ibyo bagahinduranya ibintu bakabishyira uko bitari. Abize n’abatize bo muri Adventisme ntibashobora gusobanukirwa ubuhanuzi bufungurwa mbere gato y’uko igihe cy’imbabazi kirangira, kandi igitabo cya Yoweli gitegeka “abasaza” kumva, ariko ni itsinda rivuga ko ryumva nyamara ntiryumve, kandi rivuga ko ribona nyamara ntiribone.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Edenî bingehê serhildana wan di nekarîna wan a nasîna Mesîh wekî Yekem û Dawîn de tê nîşandan. Ev çarçoveya wê beşê ye ku tê de pirs tê kirin: “Ma ev di rojên we de bûye, an jî di rojên bav û kalan we de?”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Ababáara baashú bamwe mu byafa by’abasokóro baanyu, aho abantu bakanguutse ku Gutánga kwa Hagati y’Ijoro, maze bagasanga ari abakobwa b’abapfapfa? “Abasaza” bategetswe “kubyuka,” nk’uko byagenze ku ba-Millerite mu nama y’inkambi yabereye i Exeter mu 1844. Umugani w’abakobwa icumi ni umugani w’uburambe bw’ubwoko bw’Abadiventisti, wasohoreye ku nyuguti ku yindi mu mateka y’aba-Millerite, kandi uzongera gusohora ku nyuguti ku yindi mu minsi y’imperuka. Kuba Ubudiventisti bw’Umunsi wa Karindwi bwa Lawodikiya budashobora kumenya ko amateka y’ishingiro ry’itorero ryabo asubirwamo mu minsi y’imperuka, bishimangira ihame ry’ubuhanuzi ari ryo rufunguzo rufungura ubutumwa bw’ubuhanuzi. Ntabwo ari itegeko rya Bibiliya gusa, ahubwo ni n’umutima w’Ibyahishuwe by’imico ya Yesu Kristo bikurwaho ikimenyetso gato mbere y’uko igihe cy’igeragezwa gifungwa.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
Yoeli auliza, “Je, jambo hili limekuwapo katika siku zenu, au hata katika siku za baba zenu?” Au ingeweza kuulizwa, “Katika siku za baba zenu, kulikuwapo mchakato wa kupimwa uliowatenga watu wa agano jipya na watu wa agano la kale?” Ulikuwapo, na utengano huo ulitimizwa kwa ujumbe wa kinabii uliowakilishwa kama mafuta katika mfano. “Je, jambo hili limekuwapo katika siku zenu au katika siku za baba zenu” lilitambulisha mara moja kwamba yale yaliyotukia katika siku za baba zao yalikuwa ni mwamko baada ya vizazi vinne vya uharibifu unaozidi kuongezeka, kama inavyowakilishwa na amri ya kupeleka ujumbe huo katika vizazi vinne, na kwa wadudu wale wanne wa uharibifu unaozidi kuongezeka. Yoeli ni tangazo la hukumu dhidi ya kanisa lililorudi nyuma na kuasi wakati wa Kilio cha Usiku wa Manane. Hakuna kanisa katika historia takatifu lililosimama kinyume na nuru iliyo kuu zaidi kuliko Kanisa la Waadventista Wasabato. Alama ya aina hiyo ya uasi dhidi ya kweli inawakilishwa na “Kapernaumu.”
We will continue in the next article.
Twakulutwalilila mu cikondwa cileisa.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Kapernaumo jėzaus gyveno savo kelionių pirmyn ir atgal tarpsniais, ir jis imta vadinti „Jo paties miestu“. Jis buvo prie Galilėjos ežero krantų ir netoli gražiosios Genezareto lygumos ribų, jei iš tiesų ne pačioje jos vietoje.“ Su amžių troškimas, 252.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Xwataên xwe îtiraf dikin, di nav zarokên Xwedê de, çiqas kêmtir sebr hatîye nîşandan, çiqas gelek gotinên telx hatine gotin, çiqas gelek mehkûmkirin li dijî wan ku ji baweriya me ne hatine derbirîn. Gelek kes bi wan ku aîdê dêrên din in wekî gunehkarên mezin nihêrîne, lê Xudan wan bi vî awayî nabîne. Yên ku bi vî awayî li endamên dêrên din dinêrin, hewce ne ku xwe di bin destê hêzdar ê Xwedê de hûr bikin. Yên ku ew wan mehkûm dikin, dibe ku tenê ronahiyek hindik, derfet û imtiyazên kêm hebûna wan. Ger ew ronahiya ku gelek endamên dêrên me hebûye, hebûna wan, dibe ku bi rêjeyek pir mezintir pêş ketibûna, û baweriya xwe ji cîhanê re çêtir nîşan dabûna. Mesîh li ser yên ku bi ronahiya xwe diboastin, lê dîsa di wê de nameşin, dibêje: ‘Lê ez ji we re dibêjim, ku di roja dadweriyê de ji bo Sûr û Sayda dê ji bo we zêdetir qebûlkirî be. Û tu, Kefernahûm [Adventîstên Roja Heftemîn, yên ku ronahiya mezin hebûye], ya ku heta ezmanê hatî bilindkirin [ji hêla imtiyazê ve], dê bihatî xwarê dojehê: çimkî heke karên hêzdar, yên ku di te de hatine kirin, di Sodomê de hatibûna kirin, ewê heta îro bimayeta. Lê ez ji te re dibêjim, ku di roja dadweriyê de ji bo welatê Sodomê dê ji bo te zêdetir qebûlkirî be.’ Di wê demê de Îsa bersiv da û got: ‘Spas ji te re dikim, ey Bav, Xudanê ezman û erdê, ji ber ku te van tiştan ji aqilmend û hişmend [di texmîna xwe de] veşartine, û wan ji zarokan re eşkere kirine.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Na sasa, kwa kuwa mmefanya matendo haya yote, asema Bwana, nami nalisema nanyi, nikiamka mapema na kunena, lakini ninyi hamkusikia; nami naliwaita, lakini hamkuitika; kwa hiyo nitatenda juu ya nyumba hii, iitwayo kwa jina langu, ambayo mnaitumainia, na juu ya mahali hapa nilipowapa ninyi na baba zenu, kama nilivyotenda kwa Shilo. Nami nitawatupa mtoke machoni pangu, kama nilivyowatupa nje ndugu zenu wote, yaani, uzao wote wa Efraimu.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Rab di nav me de sazûmanên pir girîng ava kirine, û divê ew ne wekî ku sazûmanên cîhanî tên rêvebirin bên rêvebirin, lê li gorî rêza Xwedê. Divê ew bi çavek ku tenê li rûmeta wî ye bên rêvebirin, da ku bi her awayî canên di hilweşînê de bên rizgarkirin. Ji gelê Xwedê re şahidiyên Ruh hatine, lê dîsa gelek kes guh neda ser serzaniyan, hişyariyan û şîretan.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Tota houn this, O manfool pipol, an sanak save; wea garem ai, bat olketa no si; wea garem ia, bat olketa no herem: iu olketa no fraet long mi, olketa talem olketa, sei Lod? bae iu olketa no seksek long fes bilong mi, mi wea putim san olsem boda bilong solwara long wanfala lo wea bae stap olowe, mekem hem no save go pas long hem? An nomata olketa wev bilong hem olketa sakem olketa seleva, yet olketa no save winim; nomata olketa garagara, yet olketa no save pas ova long hem. Bat disfala pipol olketa garem wanfala hat wea tan against and olketa rebel; olketa olketa tanwe and go finis. Tu olketa no talem insaed long hat bilong olketa, ‘Iumi mas fraet long Lod God bilong iumi, hem wea givim rein, tufala former and latter, long stret taem bilong hem: hem reservem for iumi olketa apointed wik bilong harvest.’ Ol iniquity bilong iu olketa olketa tanem olketa samting hia gowe, and olketa sin bilong iu olketa olketa holem bak olketa gudfala samting from iu.... Olketa no jajem kes, kes bilong pikinini wea no garem papa, yet olketa prosper; and olketa no jajem raet bilong olketa needy. ‘Shall mi no visit for olketa samting hia?’ saith the Lord; ‘shall no soul bilong mi olketa revenged long wanfala nesen olsem dis?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Bwana atalazimika kusema, ‘Usiombee watu hawa, wala usiinue kilio wala sala kwa ajili yao, wala usiniombee kwa maombezi; kwa maana sitakusikia’? ‘Kwa hiyo manyunyu yamezuiliwa, wala hapakuwa na mvua ya masika ya mwisho.... Je, tangu wakati huu hutaniita, Baba yangu, wewe ndiwe kiongozi wa ujana wangu?’” Review and Herald, Agosti 1, 1893.