The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.
پێشبینی مەسیحاییی پێنجەم لە پەرتوکی مەتا، نیشانەی دڵتەنگی و مردنە. لە 18ی تەممووزی 2020، پێشبینیی درۆینی تێکچوونی Nashville، ئیلیا و موسا کوشت.
The Fifth Messianic Waymark is the Disappointment of July 18, 2020
Inzira ya Gatanu ya Mesiya ni Ugutenguhwa ko ku wa 18 Nyakanga 2020
Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.
Awo kwene kwalwesekiwa ebyayogeddwa Yeremiya nnabbi ng’agamba nti, Mu Rama mwawuliribwa eddoboozi, okukuba ebiwoobe n’okukaaba n’okukungubaga okunene; Laakeeri ng’akaabira abaana be, era n’atayagala kusanyusibwa, kubanga tebakyaliwo. Matayo 2:17, 18.
Prediction
Utabiri
Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.
Oku nikwo Uwiteka avuga ati: Ijwi ryumvikanye i Rama, kurira no kuboroga gukomeye; Raheli aririra abana be, yanga guhumurizwa ku bw’abana be, kuko batakiriho. Yeremiya 31:15.
Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.
Mosese na Eliya babailwe mu myanda ya Sodoma na Misiri. Enyiriri ya nyuma ya Agano la Kale yatangaza kwamba Eliya angekuja kabla ya siku kuu na ya kutisha ya Bwana. Siku hiyo ya kutisha huanza wakati Mikaeli anaposimama katika Danieli kumi na mbili, na kutangaza katika Ufunuo ishirini na mbili kwamba, “aliye mwenye haki na aliye dhalimu” watabaki katika hali hiyo milele.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Na omugu ogwo, Mikaeli akayima, omutonzi mukuru oyo ayimirira abana b’abantu bawe; kandi hazaabaho obuzibu bw’omu biro, obutakabangaho kasita habaho ihanga, okuhisya omu biro ebyo byonyini; kandi omu biro ebyo abantu bawe balijunwa, buli omwe alisangibwa ahandiikirwe omu kitabu. Danieli 12:1.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
ئەوەی نادادپەروەرە، با هێشتا نادادپەروەر بێت؛ ئەوەی پیسە، با هێشتا پیس بێت؛ ئەوەی ڕاستودروستە، با هێشتا ڕاستودروست بێت؛ ئەوەی پیرۆزە، با هێشتا پیرۆز بێت. ئاشکرابوونەوەی یوحەنا 22:11.
Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.
Eliya lazima aonekane kabla ya kufungwa kwa wakati wa rehema, naye atauawa na kufufuliwa katika Ufunuo kumi na mmoja, mara tu kabla ya kufungwa kwa wakati wa rehema. Anafufuliwa na kuwasilisha ujumbe wake mpaka wakati wa rehema unapofungwa, ambapo ndipo kunakuwa tena na ufufuo mwingine, wa wenye haki na wa waovu.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.
Na wengi wa hao walalao katika mavumbi ya nchi wataamka; baadhi waingie uzima wa milele, na baadhi aibu na kudharauliwa milele. Danieli 12:2.
That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.
Uvumbuzi huo wa pekee unafuatwa na Kuja kwa Pili kwa Kristo, ambapo wenye haki waliokufa wanafufuliwa, kisha hufuata miaka elfu moja ambapo watakatifu wanawahukumu waliopotea. Mwishoni mwa ile miaka elfu moja kunakuwa na ufufuo mwingine na kuja kwa tatu kwa Kristo. Msururu wa ufufuo wa kinabii unajumuisha ufufuo wa mnyama wa kipapa, lakini kila mmoja wa hizo ufufuo ni somo mahsusi la Neno la Mungu la kinabii. Tarehe 18 Julai, 2020, vuguvugu la Laodikia la wale mia moja arobaini na nne elfu lilijiua kwa kuasi dhidi ya amri ya Kristo inayokataza matumizi ya nyakati kupita mwaka 1844.
A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.
Basi a shiwake ka-Rama, ekupwila kwokulikwatwila ne kwilumbalika. Rakela, wa kwambulwa nti muendepi mulonga, ali mu kulila pakuti Mose na Eliya tepo, kabiji, kya kubikilapo, kechi bakonsha kufuululwako mutende ne. Kakwabo mutende ne, kabiji Mupashi Wazhila ye Mufuululwi, uyo wakonsha kutumwa apo basi a mu matanda atupu yatendekele mu Julai wa 2023.
These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.
Mambo haya hutukia mara tu kabla ya muda wa rehema kufungwa, na kulingana na Ufunuo, mara tu kabla ya muda wa rehema kufungwa, Ufunuo wa Yesu Kristo unafunuliwa. Kufunuliwa huko ndiko kunakomfufua Musa na Eliya, ambao pia ni Raheli, msafiri mwema, aliyekuwa akilia na kuwaombolezea watoto wake, wala hakuweza kufarijiwa. Maombolezo yake hugeuka kuwa furaha watoto hao wanapofufuliwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.
Ni anambie, Usiitie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Ufunuo 22:10.
Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.
Musa na Eliya baali bafudde mu nguudo za Sodoma ne Misiri, era nga bwe kyali ne Kristo, enkumi kikumi mu enkumi amakumi ana mu enkumi nnya banaayitibwa okuva mu Misiri, okukuŋŋaana bwe kwatandika mu mwezi gwa Jjulaayi ogwa 2023.
The Sixth Messianic Waymark is the calling out of Egypt in July of 2023
Nzira yechitanhatu yeMesia yokumaka nguva ndiko kudanwa kubva muEgipita muna Chikunguru cha2023
And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.
Acima akagumayo kugeza ku rupfu rwa Herode, kugira ngo hasohore ibyavuzwe n’Umwami binyuze ku muhanuzi, ngo: Mwise umwana wanjye ngo ave muri Egiputa. Matayo 2:15.
Prediction
ਤੋਖمینیਖ਼وازین
When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.
『イスラエルがまだ幼子であったとき、わたしは彼を愛し、エジプトからわたしの子を呼び出した。』ホセア11:1。
Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.
لە شەقامە میسرییەکەدا مردوو بوون، دەنگێکی ئاسمانی لە چۆڵەوانییەوە هاوار دەکات بۆ ئەو دۆڵەی ئێزقیەلی کە پڕە لە ئێسقانە مردووەکان، تا بژیێننەوە. ئەو دەنگە لە تەممووزی ساڵی 2023 دەستی کرد بە دەنگدان.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; na hofu kuu ikawajilia wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni, ikiwaambia, Njoni huku juu. Wakapanda juu mbinguni ndani ya wingu; na adui zao wakawaona. Ufunuo 11:11, 12.
God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.
Nzambi ubingi Mwana waandi mu Egipte, ayi Yandi ubingaka mpe Mose mu Egipte, bila Mose bonso alfa mpe Yesu bonso omega kele kuwakana na nzinga ya bankama mosi na makumi iya na zole na zole na zole, yina bayimbaka nkunga ya Mose mpe ya Mwana-dimeme. Nkunga yina kevandaka na kati ya kubinga ya kubasika mu Egipte. Mu Ezekiele, batalisaka bitambi zole, yina bifwanikaka ntete na bitambi zole ya kifukula ya Adama. Ntete, nzutu kevangamaka, mpi na nima pema ya luzingu kepulumukaka mu nzutu yina, mpi ebikaka moyo. Mu Kusonga 11, ditambi ya ntete kele kukota ya Mpeve ya Nzambi mu bantu yina babomamaka, mpi na nima batelemaka na makulu mawu. Ntangu batelema, bo kele sodá ya Nzambi. Yina kepesaka Mpeve mu kapu 11, ketalisamaka na profesi ya ntete ya Ezekiele. Dîyi mu ntoto ya zelo kele nsangu ya profesi yina kele kenda nzila mosi ti Mpeve-Santu.
The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.
Kitabu cha Mathayo kina sura kumi na mbili ambazo ni omega ya zile sura kumi na mbili katika Mwanzo, zinazotoa mashahidi wawili wanaowakilisha agano pamoja na wale laki moja na arobaini na nne elfu. Wanaume na wanawake hao wametiwa muhuri kwa umilele katika uhusiano wa Uungu uliounganishwa na ubinadamu wao. Wanakuwa ishara kwa wafanyakazi wa saa ya kumi na moja.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Mulimo gwa Mhepo wa Mushilo ku kusinina isonde pa mambo a bubi, a bululami, ne a bulumbulushi. Isonde lingatemunwa fye ku kubona abo basumina ichine ukusalwako no kuisamba mu chine, abacita ifyo ifyapulamo ne fyamushilo, no kulangisha mu nshila yakwe yakwe iyapulamo, umukolomfya wa kusankanya pakati ka abo abacingilila amafunde ya kwa Lesa, na abo abayasansamika panshi yamakasa yabo. Ukusalwako kwa Mhepo kulangisha bwino ubupusano pakati ka abo abakwete akashinka ka kwa Lesa, na abo abacingilila ubushiku bwa kupumula ubwawama fye mu menso ya bantu. Ilyo ukweshiwa kwaisa, cikaba pa lubuto bwino bwino ifyo akashinka ka ciswango kali. Cili mu kucingilila Sonto. Abo, panuma ya kumfwa ichine, babela no kutwalilila ukubika ubu bushiku nga ubwabushilo, balasenda umukono wa muntu wa lubembu, uwalangile ukucinja imyaka ne mafunde. Bible Training School, December 1, 1903.
The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.
Kumanyelo ya elfu mia na arobaini na nne, wanapoitwa kupaa mbinguni katika sura ya kumi na moja ya Ufunuo, kwanza wanaitwa watoke Misri, mahali ambapo waliuawa. Sauti kutoka nyikani yawaita watoke Misri, ili wawe ishara kwa watenda kazi wa saa ya kumi na moja. Ufufuo wao katika mwaka wa 2024 pia unaonyeshwa kama kuzaliwa, na kama kuamshwa, kulingana na ni mfano upi unaotambuliwa. Kwa upande wa kuzaliwa, hao ndio wanaotimiza mfano wa wanawali kumi, na kwa maana hii, kuzaliwa kwao ni kuzaliwa kwa bikira, nao ndio ishara.
The Seventh Messianic Waymark is 2024
ئەو حەوتەم نیشانەی مەسیحایییە 2024ە.
Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.
Nakyonso bino byakolebwa, ekyayogerwa Mukama okuyita mu nnabbi kituukirire, ng’agamba nti, Laba, omuwala atamanyanga musajja aliba olubuto, era alizaala omwana wa bulenzi, era balimutuuma erinnya lye Emmanweri; amakulu gaalyo ge gali nti, Katonda ali wamu naffe. Matayo 1:22, 23.
Prediction
Utabiri
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.
Kolunga yene mwine akamupa cimanyikilo: Moneni, umukashana umusangwapo akemita inda, no kuvyala umwana wa mulumendo, kandi akamwita ishina lyakwe Emanuweli. Yesaya 7:14.
There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.
Mose na Krista bya kala bya monikinu mu lusalakeno lwabo, bulelela byo byali no mu lusalakeno lwa ba-Millerite. Mu matuku a kumalilapo, Uadiventi bwa Laodikea bukakhala bukeba cimanyikilo, kabiji cimanyikilo cabo ceka-cika ni cimanyikilo ca Yona. Kwalepo ne cimanyikilo ca abo bakashukibwa mu mwaka wa 2024. Cimanyikilo cabo ni “myeji cinelubilo” ya Levitiko twenti-sikisi.
And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.
Na eyi ekozala elembo mpo na yo: Na mbula oyo bokolia biloko oyo emibotaka yango moko; mpe na mbula ya mibale, oyo ebimaka na yango moko; kasi na mbula ya misato, bólona, mpe bóbuka, mpe bólona bilanga ya vino, mpe bólia mbuma na yango. Mpe batikali oyo babiki ya ndako ya Yuda bakozonga lisusu kozindisa misisa na nse, mpe kobota mbuma na likoló. Pamba te uta na Yelusaleme batikali bakobima, mpe babiki uta na ngomba Siona; molende ya Yawe ya mampinga nde ekosala yango. 2 Bakonzi 19:29–31.
And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.
ወይም በሰባተኛው ዓመት፣ “ምን እንበላ?” ብላችሁ ብትሉ፤ እነሆ፥ አንዘራም፥ ምርታችንንም አናከማችም፤ በዚያን ጊዜ በስድስተኛው ዓመት በላያችሁ በረከቴን አዝዛለሁ፥ እርስዋም ለሦስት ዓመት ፍሬ ታፈራለች። በስምንተኛውም ዓመት ትዘራላችሁ፥ እስከ ዘጠነኛውም ዓመት ድረስ ከአሮጌው ፍሬ ትበላላችሁ፤ ፍሬዋ እስኪገባ ድረስ ከአሮጌው ክምችት ትበላላችሁ። ዘሌዋውያን 25፥20–22።
Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”
Ava ba bákopuká, batelemaki mpe lokola bato ba kobenganisama ya Yisraele, mpe babenganisamaki na bandeko na bango oyo bayinaki bango. Bandeko na bango babenganisaki bango, mpo bayinaki bango, mpo bakokaki te koboya solo ya Sabata oyo emonisami na “mbala nsambo” ya Mose.
The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.
Nyasaye ayombaka Yerusalemu; akunjilya hamwenga abasindilwe kula a Isiraeli. Zaburi 147:2.
The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.
Yawe katandile kusonganeka kwa basya abasyala mu Mupangule wa July 2023, ne basya abasyala ni “abatandikwe panja” ba Israyeli. Mu Mupangule wa July 2023, asyisile ukubika ukuboko kwakwe ulwa bubili pakusonganeka abatandikwe panja bakwe. Aabikile ukuboko kwakwe mu 1849 ulwa bubili, pambele pa lumuli lwa omega lwa Mose ulwa “inshita cinelubali” mu 1856. Ulumuli lwa alpha lwalolesyaga mu kusanulula kwa ntendekelo kwa buprofeti kwa Miller—“inshita cinelubali” sya Mose.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
لەو ڕۆژەدا ڕەگێکی یەسە پەیدا دەبێت، کە وەک ئاڵایەک بۆ گەلان ڕادەوەستێت؛ نەتەوەکانیش بۆی دەگەڕێنەوە، و شوێنی حەسانەوەی ئەو پڕ لە شکوو دەبێت. لەو ڕۆژەدا ئەوە ڕوودەدات، کە پەروەردگار دەستی خۆی دووبارە، بۆ جاری دووەم، درێژ دەکات تاکو ماوەی گەلەکەی خۆی کۆبکاتەوە، ئەوانەی ماون لە ئەشور و لە میسر و لە پەتروس و لە کووش و لە عیلام و لە شنعار و لە حەمات و لە دوورگەکانی دەریا. هەروەها ئاڵایەک بۆ نەتەوەکان هەڵدەکات، و دەرکراوەکانی ئیسرائیل کۆدەکاتەوە، و پەرشوباڵاوەکانی یەهودا لە چوار گۆشەی زەوی کۆدەکاتەوە. ئیشایا 11:10–12.
When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”
Wakati waliofukuzwa watakapoinuliwa kuwa ishara, ndipo watakapowakusanya wafanyakazi wa saa ya kumi na moja, ambao wanaweza “kuonywa tu kwa kuona” “tofauti kati ya wale walio na muhuri wa Mungu, na wale washikao siku ya mapumziko ya bandia.” Ishara kwa wafanyakazi wa saa ya kumi na moja ni waliofukuzwa, na ishara YA waliofukuzwa ni fumbo la kula “mwaka huu vitu vimeavyo vyenyewe, na mwaka wa pili kile kichipuacho kutokana na hicho hicho; na mwaka wa tatu pandeni mbegu, mkavune, na kupanda mashamba ya mizabibu, na kula matunda yake.”
The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.
Aya amangadlu endleleni leli yikutsi limelela “tikhatsi letisikhombisa” taLevitikusi emashumi lamabili nesihlanu kanye nemashumi lamabili nesitfupha. ISabatha yekuphumula kwemhlaba iyincenye yesivumelwano lesikhomba kokubili sibusiso nobe sicalekiso, sekugcina nobe sekwala kuphumula kwemnyaka wesikhombisa eveni lesetsenjisiwe. Luphawu lwabalikhulu nemashumi lamane nakune tinkhulungwane luyincenye yesetsembiso lesiphindvwe katsatfu sesivumelwano lesimelelwa yiSabatha yemnyaka wesikhombisa yemhlaba. Liciniso lelisekelo le “tikhatsi letisikhombisa” likhomba yinye yetintfo letintsatfu tesivumelwano letetsembisa inhlitiyo lengusha nengcondvo lensha, kanye nemtimba lomusha, futsi nalo live lokuhlalwa kulo.
The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.
Sabata ya siku ya saba ni ishara kati ya Mungu na watu Wake, lakini Sabata hiyo ya siku ya saba pia inawakilisha wajibu wa agano uliokabidhiwa Israeli ya kale. Walipaswa kuwa walinzi, wenye amana ya Amri Kumi. Dada White anaweka wazi kwamba Israeli ya kisasa mwaka wa 1844, kwa ulinganifu na Israeli ya kale, ilifanywa kuwa wenye amana si tu ya Amri Kumi, bali pia ya Neno la unabii la Mungu.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Ngai nĩarehete kanitha wake wa mũthenya ũyũ, o ta ũrĩa aarehetire Isiraeli ya tene, ũrĩ mũthenya wa gũtũũra ta ũtheri thĩinĩ wa thĩ. Na mũgambo ũrĩa ũrĩ na hinya wa ma, nĩguo buthĩnji bwa malaika wa mbere, wa kerĩ, na wa gatatũ, nĩamathithanĩtie na makanitha hamwe na thĩ, nĩguo amarehe harĩ we mwene gũkorwo marĩ hakuhĩ na we harĩa hatuĩkĩte theru. Nĩamatuĩte andũ a kũheana no kũrinda watho wake, na nĩamaneire maũndũ manene ma ũhoro wa ũramati ma rĩrĩa rĩrĩ. O ta ũrĩa ndeto iria theru ciarĩheanĩtio Isiraeli ya tene, ũyũ nĩ mũrigo mũtheru wa kũmenyithia thĩ yothe. Malaika atatũ a Kũguũrũrio 14 nĩmamĩrĩra andũ arĩa metĩkĩra ũtheri wa buthĩnji bwa Ngai, na makiuma mbere ta atumwo ake nĩguo makinye ngaatho ya kũrora mũhianano ũcio matu-inĩ mothe ma thĩ.” Testimonies, volumu 5, 455.
The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”
دە فەرمانان بە نیشانەی شەممەی ڕۆژی حەوتەم نمایەندە دەکرێن، و یاساکانی پێشبینی بە شەممەی ساڵی حەوتەم نمایەندە دەکرێن. ئەدەڤێنتیزمی ڕۆژی حەوتەمی لاودیکیا بە زۆری شەرمەزار دەبێت کاتێک کەشتی جێدێڵن و دەست بە پەرستنی خۆر دەکەن، بەڵام ئەو فەرمانی شەممەیەی یەکەم جار ڕەتیان کرد، هەمان “حەوت جار”ی موسایە.
To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.
Kuti kupata nchi ya ahadi, watu wa Mungu lazima waelewe na kushikilia si Sabato ya siku ya saba tu, bali pia Sabato ya miaka saba. Uadventista wa Laodikia hawawezi kuikanusha kweli hii ya kibiblia, ijapokuwa wanaifunika kwa uongo. Huu ndio mzizi wa chuki yao inayowaongoza kuwafukuza wale watakaokuwa bendera.
“Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.
“Bata ba tatai wa mu nda ya ka i myango lya kuiza kwa Mwami, ne ku dueka bukamoni bwa ino ngululu ya cizuminino, musangu umo musanu na babili ba ifwe twa pingulwa mu Eklezia ya Methodisti. Mu ciindi eci, majwi aa muprofita akali a muulo mupati kapati kuli ndiswe: ‘Bamunyoko aba bakamuyele, aba bakamucotsa nkaambo ka zina Lyangu, bakati, Leza akomezyewe; pele Uyoonekwa ku lutangalo lwanu, kabena bayo swalwa.’ Isaya 66:5.”
“From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.
“Wakati huu na kuendelea hadi Desemba, 1844, furaha zangu, majaribu yangu, na masikitiko yangu vilikuwa kama vile vya rafiki zangu wapendwa Waadventista waliokuwa kunizunguka. Wakati huu nilimtembelea mmoja wa dada zetu Waadventista, na asubuhi tulipiga magoti kuuzunguka madhabahu ya familia. Haikuwa tukio la kusisimua, na tuliokuwapo tulikuwa watano tu, wanawake wote. Nilipokuwa nikiomba, nguvu za Mungu zilinishukia kama sikuwahi kuzipata hapo kabla. Nilizingirwa katika ono la utukufu wa Mungu, na ilionekana kana kwamba nilikuwa nikizidi kuinuliwa juu na juu kutoka duniani, nami nikaonyeshwa jambo fulani kuhusu safari za watu wa Ujio kwenda Mji Mtakatifu, kama ilivyosimuliwa hapa chini.” Early Writings, 13.
Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.
Ihame rya mbere rya Ellen White yaryeretswe igihe abagore batanu, (bashushanyaga abageni batanu b’abanyabwenge) bari bateraniye hamwe nyuma yo kwirukanwa na bene se babangaga. Babangiraga inyigisho y’Ukuza kwa Kabiri, bityo bagashushanya abirukanywe bo mu minsi y’imperuka.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
“Ndzi vone leswaku kereke ya vito ntsena ni va-Adventist va vito ntsena, ku fana na Yudasi, a va ta hi xavisa eka Vakhatoliki leswaku va kuma nkucetelo wa vona leswaku va ta lwa ni ntiyiso. Kutani vakwetsimi a va ta va vanhu lava nga tivekiki ngopfu, lava Vakhatoliki va nga va tiviki kahle; kambe tikereke ni va-Adventist va vito ntsena lava tivaka ripfumelo ra hina ni mikhuva ya hina (hikuva a va hi venga hikwalaho ka Savata, hikuva a va nga swi koti ku yi kaneta) va ta xavisa vakwetsimi kutani va va mangalela eka Vakhatoliki tanihi lava honisaka swiletelo swa vanhu; hi leswaku, leswaku va hlayisa Savata naswona va honisa Sonto.
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
“Då vil katolikkane by protestantane fara fram, og gjeva ut eit påbod om at alle som ikkje vil halda den fyrste dagen i veka, i staden for den sjuande dagen, skal drepast. Og katolikkane, som er mange i tal, vil stå ved sida av protestantane. Katolikkane vil gjeva si makt til dyret sitt bilete. Og protestantane vil verka slik deira mor verka før dei, for å øydeleggja dei heilage. Men før deira påbod ber frukt, vil dei heilage verta utfriade ved Guds Røyst.” Spalding and Magan, 1, 2.
The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.
«Navdaranên» (wate tenê bi nav), «Adventîst, wek Yehûda, dê em bi xiyanet bidin Katolîkan.» Wan ev kir, ji ber ku «wan ji» derxistiyan «bi sedema Şemiyê» nefret dikir. Navdaranê Adventîst îdîa dikin ku Şemiya roja heftemîn diparêzin, lewma ev nikare ew Şemiya be ku li vir hatiye behs kirin. Wan ji derxistiyan nefret dikin, çimkî dizanin ku nikarin rastiya bingehîn a heft demên Mûsa, ku têgihiştina alpha ya Îlyas di kesê William Miller de bû, betal bikin.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Nzambi kasi ke pesa beto nsangu ya mpa ve. Beto fwete samuna nsangu yina na 1843 mpe na 1844 basisaka beto na mabundu yankaka.” Review and Herald, Janvier 19, 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
“Obubaka bwonna obwaaweebwa okuva mu 1840–1844 bulina okufuulibwa obw’amaanyi kaakano, kubanga waliwo abantu bangi abaabuliddwa obulagirizi bwabwe. Obubaka buno bulina okutwalibwa eri amakanisa gonna.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Kimibeaŋ ko ni tikuŋta mu 1841, ‘42, ‘43, ani ‘44, ni mibeaŋ la kaŋsɔr ani kaŋtɔr.” Manuscript Releases, volume 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Uonyo umefika: Hakuna jambo lo lote linalopaswa kuruhusiwa kuingia litakalosumbua msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja katika miaka ya 1842, 1843, na 1844. Mimi nilikuwa katika ujumbe huu, na tangu wakati huo nimekuwa nikisimama mbele ya ulimwengu, nikiwa mwaminifu kwa nuru ambayo Mungu ametupa. Hatukusudii kuondoa miguu yetu kutoka juu ya jukwaa ambalo juu yake iliwekwa, huku siku baada ya siku tukimtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, mnafikiria kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Imekuwa ikiniongoza tangu ilipotolewa.” Review and Herald, Aprili 14, 1903.
Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.
Yuda si ishara ya Sanhedrini iliyoundwa na Masadukayo na Mafarisayo; Yuda alikuwa mmoja wa wale wanafunzi kumi na wawili. Alikuwa mmoja wa bibi-arusi wa agano, ambaye Kristo alikuwa karibu kuoana naye katika Pentekoste. Usaliti dhidi ya waliotengwa hutoka kwa Yuda, yaani, kanisa la Waadventista wa Sabato la saba la Laodikia. Wao wanawakilishwa kwa alama nyingi, kama vile Walawi wanaokataliwa na Mjumbe wa Agano katika Malaki tatu. Walawi hutenganishwa katika utakaso huo, na hesabu yao ni 25, wawe waaminifu au wasio waaminifu. Walawi husafishwa mapema kabla ya kuinuliwa kama sadaka, kama katika miaka ya zamani.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Na akikalapo nga kas iti maysa a mangpadalisay ken mangdalus iti pirak; ket dalusanna dagiti annak ni Levi, ken rang-ayenna ida a kas iti balitok ken pirak, tapno mangidatonda iti Apo iti daton a sililinteg. Iti kasta, ti daton ti Juda ken Jerusalem makaparagsakto iti Apo, a kas kadagiti aldaw idi un-una, ken a kas kadagiti tawen idi immuna. Malakias 3:3, 4.
The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.
AbaLevi bangumnikelo, ngokuba babonakalisa ngokugqibeleleyo isimilo sikaKristu, ongumnikelo omkhulu. Xa abo baLevi bamashumi amabini anesihlanu bephakanyiswa njengomnikelo, abo baLevi bamashumi amabini anesihlanu bobuxoki baqubuda elangeni kuHezekile 8.
Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.
Yudas hakali kaan i ƙila cihnuwa na mũ Leɓit taai, amma i kaan mũ firist ciihnuwa ci a gyara shi fi n zhãn kĩta, mĩi Yudas ta kuɗi azurfa talatin ta cihnuwa.
Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.
ئینجا یەهودای ئەوەی خیانەتی پێ کردبوو، کاتێک بینی کە تاوانبار کرا، خۆی پەشیمان بووەوە، و سی پارچە زیوەکەی گەڕاندەوە بۆ سەرۆک کاهینان و پیران، گوتی: من گوناهم کردووە لەوەی کە خوێنی بێتاوانم تسلیم کردووە. ئەوانیش گوتیان: ئەوە چییە بۆ ئێمە؟ خۆت بزانە. ئەویش پارچە زیوەکان لە پەرستگادا فڕێدا و ڕۆیشت، و چوو خۆی هەڵواسی. مەتا 27:3–5.
The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.
Feza makumi gatatu z’ifeza Yuda yatereriye hasi zigereranya Intumwa y’Isezerano itabura hanze (igatunganya) umucafu (ifeza y’impimbano) muri Malaki igice cya gatatu. Uwo butambyi bubi bwagereranyijwe n’ubugome bwa Kora, Datani na Abiramu ndetse n’abigometse bo mu 1888. Uwo butambyi bubi bumirwa n’isi igihe Leta Zunze Ubumwe z’Amerika, ya nyamaswa y’isi, ibumbura akanwa kayo. Hanyuma umuriro urimbura abayoboke babo, mu isukwa ryuzuye ry’imvura y’itumba, ritangira ku itegeko ryo ku Cyumweru.
The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.
Kuzaarwa kwa bikira kama ishara katika siku za Kristo, kunawakilisha ishara ya mabikira wenye hekima katika siku za mwisho. Katika kipindi hicho Sanhedrini, kanisa la Waadventista Wasabato wa Laodikia, watatafuta ishara, lakini hawataweza kuona ishara pekee iliyopewa Laodikia. Ishara kwa umati mkubwa, wafanyakazi wa saa ya kumi na moja, ni kuwaona wanaume na wanawake wakishika Sabato ya siku ya saba wakati wa kipindi cha kujaribiwa kwa sheria ya Jumapili. Ishara ya masalio katika mabishano yao na watu wa agano la kwanza ni Sabato ya mwaka wa saba, inayowakilisha misingi ya Uadventista kama ilivyotambuliwa kuwa nguzo kuu ya kati ya meza zote mbili takatifu za Habakuki. Ishara iliyopewa Uadventista wa Laodikia ni ishara ya Yona, ambayo inashughulikiwa katika mazungumzo kati ya Kristo na Petro.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?
Igi Yesu ahika mu nsalo za Kaisaria Filipi, yabuuza abayigirizwa be ng’agamba nti, Abantu bagamba nti nze Omwana w’omuntu ndi ani? Ne bagamba nti, Abamu bagamba nti ggwe Yokaana Omubatiza: abalala, Eriya; n’abalala, Yeremiya, oba omu ku bannabbi. N’abagamba nti, Naye mmwe mugamba nti nze ndi ani?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
Simon Peter i hara man etina i veve, “I'o o te Karisito, te Tama a te Atua moui.” Ti hara man mo etina a Jesus kia ia, “A maroroi koe, Simon Barjona; ba te kareke ao te toto pa a tatauraia aei nakoim, ba Tamaku ae i nangi. Ma I na kangai foki nakoim, ni koim Peter, ma i aon te buokai ae I na kateia i aon aku ekalesia; ma a mataroa ni katanoa pa a tia nakonakoia. Ma I na anga nakoim a ki ni tautaeka ni bwaretaiti: ma ae ko na uoua i aon aba, e na uoua i karawa; ma ae ko na kaikaia i aon aba, e na kaikaia i karawa.”
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Nalye adisishipielg mu, ng'wone mwantwâ uye ku mwila ukuti hiye ni Yesu Kilisto. Mateo 16:13–20.
The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.
Ishara ya Sanhedrini, na kwa hiyo Uadventista, ni ishara ya Yona. Simoni Bar-yona anatambulishwa katika kifungu hiki kama ishara ya mtu wa agano, kwa maana jina lake linakaribia kubadilishwa. Jina la Abramu lilibadilishwa wakati wa agano. Jina la Sauli lilibadilishwa kuwa Paulo. Jina la Yakobo lilibadilishwa kuwa Israeli. Mashahidi hao watatu huthibitisha ya kwamba jina la mhusika wa kibiblia linapobadilishwa, humwakilisha mtu wa agano, na kwa hiyo humfananisha watu wa mwisho wa agano, ambao ni wale laki moja na arobaini na nne elfu. Mashahidi hao watatu pia huthibitisha ya kwamba jina la mtu wa agano huwakilisha ishara ya kinabii inayohusiana na mtu ambaye jina lake limebadilishwa. Sauli humaanisha “aliyechaguliwa,” kwa maana alichaguliwa kuibeba injili kwa Mataifa. Jina lake lilibadilishwa kuwa Paulo, likimaanisha mdogo, kwa maana machoni pake mwenyewe alikuwa mdogo kuliko mitume wote, kwa kuwa alikuwa amelidhulumu kanisa la Mungu. Yakobo, mnyang’anyi wa nafasi ya mwingine, alibadilishwa katika jina na katika uzoefu kuwa mshindi, kama Israeli inavyomaanisha. Jina la Petro lilikuwa Simoni, likimaanisha mtu asikiaye; na Bar-yona, likimaanisha mwana wa Yona.
Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.
پیتر نوێنەرایەتیی دوا نەوەی یۆنا دەکات، چونکە ئەو کوڕی یۆنا بوو. یۆنا بە واتای «کۆتر» دێت، و شیمۆن ئەوەیە کە پەیامی کۆتری بیستووە؛ و شیمۆن بارجۆنا پەیامی دەستنیشانکردنی عیسای بیستبوو، کاتێک کە ئەو لە ئاوەغەسل درا و بوو بە عیسا مەسیح، و ڕۆحی پیرۆز بە شێوەی کۆتر دابەزی. پەیامی یۆنا پەیامی کۆتر بوو کە نوێنەرایەتیی دەستنیشانکردنی عیسا بە هێز لە ئاوەغەسلی ئەو دەکرد. پەیامی یۆنا بە شێوەی ئەوە نوێنەرایەتی کرا کە یۆنا سێ ڕۆژ لەناو زگی نەھەنگێکدا بوو. ئەو سێ ڕۆژانە، سێ ڕۆژی پەسخەن تا جەژنی بەرەبەری نوقاندنن، کە بە ئاوەغەسلی مەسیح و بە ماوەی کاتی یۆنا لەناو زگی نەھەنگەکەدا نموونەکران.
The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.
ئەو نیشانەی یۆنان، نیشانەی مەسحکردنی مەسیحە لە مەعمودییەکەیدا، کە نمونەی دابەزینی فریشتەی مەکاشفەی هەژدەیە لە 9/11. 9/11 دەستپێکی پرۆسەیەکی سێ هەنگاوی تاقیکردنەوە بوو، وەک لە سێ ڕۆژی یۆناندا نیشان دراوە. ئەو سێ هەنگاوە هەروەها لە مێژووی میلەریدا وێنە کراون. 11ی ئابی 1840 نیشانەی تاقیکردنەوەی فریشتەی یەکەم بوو، 19ی نیسانی 1844 تاقیکردنەوەی فریشتەی دووەم، و 22ی تشرینی یەکەمی 1844 تاقیکردنەوەی سێیەم. ئەو سێ هەنگاوە نوێنەرایەتی 9/11، 18ی تەممووزی 2020 و یاسای یەکشەممە دەکەن.
At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.
주일법 때에 요나는 물고기의 입에서 토하여 내어지는데, 바로 그 지점은 그리스도께서 라오디게아를 그분의 입에서 토하여 내치시는 곳이요, 또한 바로 그 지점은 발람의 나귀가 그 입을 열어 말하는 곳이며, 또한 세례 요한의 아버지 사가랴가 말하는 곳이요, 또한 거기는 미국이 용처럼 말하는 곳이기도 하다. 그 후 요나는 2024년에 모세와 엘리야와 함께 부활한 자들의 상징으로서 세상에 마지막 경고를 전한다. 그 영혼들은 소돔과 애굽의 거리에서 죽었고, 그 후 에스겔의 강대한 군대로 부활한다. 그들이 부활할 때에 그들은 요나의 표적이 되나니, 이는 요나가 죽었다가 부활하여 니느웨에 마지막 기별을 전하는 자들을 대표하기 때문이다. 고래의 배 속에 있던 요나, 사자 굴 속에 있던 다니엘, 끓는 기름 가마 속에 있던 요한은 상징적인 죽음과 부활을 경험한 십사만 사천을 대표한다. 9/11에서 에스겔의 강대한 군대의 부활에 이르기까지의 기름부음은 그리스도께서 그분의 부활에 이르도록 받으신 침례를 대표한다.
The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.
AbaFarisi hamwe n’AbaSadukayo na bo baraza, maze bamugerageza, bamusaba ko yabereka ikimenyetso giturutse mu ijuru. Arabasubiza ati: Iyo bugorobye muravuga muti: “Haza kuba heza,” kuko ijuru ritukura. Kandi mu gitondo muti: “Uyu munsi haza kuba habi,” kuko ijuru ritukura kandi risa n’iryenda kugwa imvura. Yemwe ndyarya mwe, mumenya kurobanura uko ijuru risa; ariko ibimenyetso by’ibi bihe ntimubasha kubirobanura? Iki gihe kibi kandi cy’ubusambanyi gishaka ikimenyetso; nyamara nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona. Nuko arabasiga, arigendera. Matayo 16:1–4.
The crowning miracle was the resurrection of Lazarus.
Muujiza gwa kutikwa engule gwali ukuzuka kwa Lazaro.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Lasalo kwaiza kulivwa kukeleka, Kristo avangile ulonga wa lusa kuvala vahevele kumutambula. Atunkamíne, kuti kwa kumukyusya Lasalo ukufuma kuvafwile avape kuvanhu vake vakome, vahavele kuhwamini, ulolesyo vungi umwe wakuti kweli iyene ni ‘ufufuko, nu butumi.’ Ahalile kuyaleka lwosi ulwene kuvala vanhu, ing’ombe syake syapina, syakusyunguka, sya nyumba ya Isilaeli. Umutima gwake gwadobokaga inguru kwa nongwa ya kulema kwao kutubu. Mu lusa lwake apangile ukubapa ulolesyo na hamo kandi wakuti iyene ni Mupyasya, Ula ye mwene weka ye angaveza kuleta butumi nu kuleka kufwa kuoneka pa lulangulo. Ali lwali lulolesyo ulu avakulwa va vatembeje valemwile ukuluhalila nonga yakuluvwangila vihosi. Ichi chali nongwa ya kulekelela kwake ukuya ku Bethania. Ichi kimanyisyo ikikuu, ukufufula Lasalo, chali kuweka ikimanyilo kya Nguluve pa mbombo yake na pa kyene kyake kya bu-nguluve.” The Desire of Ages, 528, 529.
Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
Kristo alikawia kabla hajamfufua Lazaro, naye Lazaro hakuwa tu “muujiza wa kilele,” bali alikuwa pia “muhuri” juu ya kazi ya Mungu. Katika kifungu hicho ishara ya Yona ndiyo ishara pekee kwa kizazi kile cha uzinzi na uovu. Ni muhimu kuona kwamba wakati wa mchakato wa kutiwa muhuri ni mahsusi sana. Katika kifungu tunachokishughulikia ambapo jina la Petro linabadilishwa, tunaarifiwa kwamba tangu wakati huo Yesu alianza kufunua kwamba alipaswa kutiwa katika mauti, hata hivyo katika aya ya mwisho Mathayo anaandika, “Ndipo akawaagiza wanafunzi wake wasimwambie mtu yeyote ya kwamba yeye ndiye Yesu Kristo.” Kisha katika aya inayofuata mara moja anaandika, “Tangu wakati huo Yesu alianza kuwaonyesha wanafunzi wake ya kwamba imempasa kwenda Yerusalemu, na kupata mateso mengi kwa mikono ya wazee na wakuu wa makuhani na waandishi, na kuuawa, na kufufuliwa siku ya tatu.”
The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.
ଏହି ଅନୁଚ୍ଛେଦଟି ଯୀଶୁ ଲୋକମାନେ ତାଙ୍କୁ କିଏ ବୋଲି ଭାବନ୍ତି ବୋଲି ପଚାରିବାରୁ ଆରମ୍ଭ ହୁଏ; ତାହା ପରେ ସେ ଶିଷ୍ୟମାନଙ୍କୁ ମଧ୍ୟ ଏହି ପ୍ରଶ୍ନ କଲେ ଯେ, ସେମାନେ ତାଙ୍କୁ କିଏ ବୋଲି ଭାବୁଥିଲେ।
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.
Yesu alipofika katika mipaka ya Kaisaria Filipi, akawauliza wanafunzi wake, akisema, Watu hunena mimi Mwana wa Adamu ni nani? Wakasema, Wengine hunena ya kwamba wewe u Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Nanyi mwaninena mimi kuwa ni nani? Mathayo 16:13–15.
When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.
Pita paanji â da, o yídi ka Yésú ní Kristo, ụbụ ke Ụneke ènyù óníní. Okwu Kristo bụ okwu Grik nke kwekọrọ n’okwu Hibru Mesaya. Yésú welìrì ajụjụ banyere onye Ọ bụ, ma duzie ndị na-eso ụzọ Ya ka ha mata na Ọ bụ Mesaya, ma ozugbo Ọ gwara ha ka ha ghara ịgwa onye ọ bụla. Site n’oge ahụ gaa n’ihu, Ọ malitere izi na Ọ ga-emezu akara ụzọ iri abụọ na atọ dị n’isiakwụkwọ atọ ikpeazụ nke Matiu, ma n’ihi mkpa ọ dị, a ghaghị imeghe eziokwu ndị metụtara Kristo n’ụzọ nke nzọụkwụ site na nzọụkwụ.
We will continue these Messianic waymarks in the next article.
Tutakomeza alama hizi za Kimasihi katika makala inayofuata.
Alpha light of the third angel
Ἄλφα φῶς τοῦ τρίτου ἀγγέλου
“In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“1846-ի աշնանը մենք սկսեցինք պահել Աստվածաշնչյան Շաբաթը, ինչպես նաև ուսուցանել և պաշտպանել այն։ Իմ ուշադրությունն առաջին անգամ դարձվեց Շաբաթի վրա, երբ նույն տարվա ավելի վաղ ժամանակում այցելության էի գնացել Նյու Բեդֆորդ, Մասաչուսեթս։ Այնտեղ ես ծանոթացա երեց Ջոզեֆ Բեյթսի հետ, որը վաղուց ընդունել էր ադվենտիստական հավատը և գործի մեջ եռանդուն աշխատավոր էր։ Երեց Բ.-ն պահում էր Շաբաթը և շեշտում էր դրա կարևորությունը։ Ես չէի զգում դրա կարևորությունը և կարծում էի, թե երեց Բ.-ն սխալվում է՝ չորրորդ պատվիրանի վրա ավելի շատ կանգ առնելով, քան մյուս իննի վրա։ Սակայն Տերը ինձ տեսիլք տվեց երկնային սրբարանի վերաբերյալ։ Աստծո տաճարը բացվեց երկնքում, և ինձ ցույց տրվեց Աստծո տապանակը՝ ողորմության աթոռով ծածկված։ Երկու հրեշտակ կանգնած էին, մեկը՝ տապանակի մի ծայրում, մյուսը՝ մյուս ծայրում, իրենց թևերը տարածած ողորմության աթոռի վրա, և իրենց դեմքերը դեպի այն դարձված։ Ինձ ուղեկցող հրեշտակը տեղեկացրեց, որ դրանք ներկայացնում են ամբողջ երկնային զորքը, որը երկյուղած ակնածանքով նայում է այն սուրբ օրենքին, որ գրվել էր Աստծո մատով։ Հիսուսը բարձրացրեց տապանակի ծածկը, և ես տեսա քարե տախտակները, որոնց վրա գրված էին Տասը պատվիրանները։ Ես ապշեցի, երբ տեսա չորրորդ պատվիրանը հենց տասը պատվիրանների կենտրոնում՝ մեղմ լուսապսակով շրջապատված։ Հրեշտակն ասաց. «Սա տասից միակն է, որ սահմանում է կենդանի Աստծուն, որը ստեղծեց երկինքը և երկիրը և այն ամենը, ինչ դրանց մեջ է։ Երբ երկրի հիմքերը դրվեցին, այն ժամանակ դրվեց նաև Շաբաթի հիմքը»։” Վկայություններ, հատոր 1, 75։
Omega light of the third angel
Омега светлина на третия ангел
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Abakolábo ne Nzambi batámbulaka mu mwinda wa Mwána wa Búlungu bwa Bwakane. Kabahólololeshi Mupikudi wabu ku kubebisanga nzila yabu kumpála kwa Nzambi nansha. Mwinda wa mu Dyulu ubángaminina. Bu badi belela ku nsuká wa masolo aa buloba, dimanya dyabu dia bupolofete budi bùtangila Kristo, ne dia Kristo yêyè mwine, didi dyenda disakidila bikole. Badi ne mushinga wa kashidi mu meso a Nzambi; bwalu badi mu bumwe ne Mwan’ende. Kudi bo, dîyi dia Nzambi didi ne bulenga ne busanki budi bupita bipita. Badi bamona mushinga wadi nawu. Bulelela budi bùbasokolwelakana. Dilongesha dia kwikala muntu kwa Mwana wa Nzambi didi dipeebwa mungéngélu wa bobobo bwa mutekete. Badi bamona ne Mifundu miyiye nsapita udi wùshibula mamfumu ônsò ne wùsulula makokela ônsò. Abo badi kabayi baswe kwakidila mwinda ne kutámbula mu mwinda kabayi ne bukole bwa kuumvwa nganyi wa bunsantu; kadi abo bàdi kabayi bakokangane ku kwambula nkuruse ne kulonda Yesu, nebámone mwinda mu mwinda wa Nzambi.” The Southern Watchman, April 4, 1905.