In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Kula na sauti katika jangwa, sharti kuwe na jangwa. Mwezi wa Julai, 2023, sauti ilianza kusikika ikitambulisha kwamba Simba wa kabila la Yuda alikuwa wakati huo akivunja muhuri wa ufunuo wa nafsi Yake kama ulivyowekwa katika sura ya kwanza ya kitabu cha Ufunuo. Kukatishwa tamaa kwa Sabato, Julai 18, 2020, kulianza siku tatu na nusu za Ufunuo kumi na moja zilizomalizika katika Sabato, Desemba 30, 2023. Katika Sabato hiyo, kwa mara ya kwanza tangu Julai 2020, Future for America ilizungumza hadharani katika mkutano wa Zoom.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
A kuti kw’iyo ngingo, Ubusukuli bwa Yesu Kristo bwagumye gufunguka buhoro buhoro. Bwatanguriye ku busukuli bw’ijambo “ukuri,” hanyuma biboneka ko rigereranya urwego rw’intambwe zitatu zigaragazwa n’inyuguti ya mbere, iya cumi na gatatu, n’iya makumyabiri na kabiri z’inyuguti z’Abaheburayo, izo iyo zishizwe hamwe zigakora ijambo “ukuri.” Intambwe zitatu zigereranijwe muri urwo rwego rw’ijambo “ukuri” zari ukuri kwa kera, gushizwe mu mimerere mishasha.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Kwa miaka mingi tumeonyesha kwamba hatua tatu za ua, Patakatifu, na Patakatifu pa Patakatifu, zilikuwa sambamba na kazi tatu za Roho Mtakatifu, jinsi anavyoshuhudia habari ya dhambi katika ua, anavyodhihirisha haki katika Patakatifu, na anavyohukumu katika Patakatifu pa Patakatifu. Tumetambua kwamba hatua hizi tatu zinadhihirishwa katika Neno lote la Mungu, lakini mafahamu hayo yote yalitukuzwa kwa mfumo wa “kweli,” kufikia mwaka 2023. Kuchukua kweli ya zamani na kuiweka katika mfumo mpya wa kweli ndilo jambo analofanya Kristo anapoendelea kulifunua Neno Lake kwa kuondoa muhuri wake hatua kwa hatua. “Jangwa” lililoisha mwaka 2023 linawakilisha “wakati wa mwisho” wa kinabii, ambapo unabii unafunuliwa kwa kuondolewa muhuri wake. Unabii huo ni ufunuo wa Yesu Kristo, ambaye ndiye “Kweli.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Mu gihe c’Umukiza, Abayuda bari barapfutse cane amabuye y’agaciro y’ukuri n’umwavu w’imigenzo n’ibitito, ku buryo bitashoboka gutandukanya ivy’ukuri n’ivy’ikinyoma. Umukiza yaje gukuraho uwo mwavu w’ukwizera kw’ibinyoma n’amakosa yari amaze igihe kirekire akundwa, no gushira amabuye y’agaciro y’ijambo ry’Imana mu rutonde rw’ukuri. Mbega Umukiza yokora iki iyo aza kuri twebwe ubu nk’uko yaje ku Bayuda? Yari gukenera gukora igikorwa nk’ico nyene co gukuraho umwavu w’imigenzo n’imihango. Abayuda barahagaritswe umutima cane igihe yakora ico gikorwa. Bari baratakaje ukuri kwa mbere kw’Imana, ariko Kristo yongeye kukubashira imbere. Ni igikorwa cacu kubohora ukuri kw’agaciro kw’Imana tukagukuza ku kwizera kw’ibinyoma no ku makosa. Mbega igikorwa twashikirijwe mu butumwa bwiza!” Review and Herald, 4 Ruheshi 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
“Ni kazi yetu kuziweka huru kweli za thamani za Mungu kutoka katika ushirikina na kosa,” na “kuweka vito vya Neno la Mungu katika mfumo wa kweli.” Mwaka 2023 Bwana alianzisha mfumo wa kweli, katika muundo unaowakilishwa na neno “kweli.” Mfumo huo huleta katika mtazamo kweli “za asili” “za Mungu.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Emafusa na takataka za kosa zimezika vito vya thamani vya ukweli, lakini watenda kazi wa Bwana wanaweza kuifunua hazina hiyo, ili maelfu waivutie macho kwa furaha na mshangao mtakatifu. Malaika za Mungu watakuwa kando ya mtenda kazi mnyenyekevu, wakitoa neema na nuru ya kimungu, na maelfu wataongozwa kuomba pamoja na Daudi, ‘Nifunue macho yangu, nipate kuona mambo ya ajabu katika sheria yako.’ Kweli ambazo kwa zama nyingi hazikuonekana wala kutiliwa maanani, zitang’aa kwa mwako kutoka katika kurasa zilizoangaziwa za neno takatifu la Mungu. Makanisa kwa jumla ambayo yameusikia ukweli, yakaukataa, na kuugandamiza kwa miguu, yatazidi kutenda maovu; lakini ‘wenye hekima,’ yaani wale walio waaminifu, wataelewa. Kitabu kimefunguliwa, na maneno ya Mungu yanafikia mioyo ya wale wanaotamani kujua mapenzi yake. Katika kilio kikuu cha malaika kutoka mbinguni anayeungana na malaika wa tatu, maelfu wataamka kutoka katika usingizi mzito uliouzuia ulimwengu kwa zama nyingi, nao wataona uzuri na thamani ya ukweli.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Omulimo wa Mukama” abo “abamagezi” era “ab’amazima” “balitegeera,” era “balisumulula” “eby’obugagga, abantu enkumi n’enkumi ne babitunulako n’essanyu n’okwewuunya.” Naye eky’obulabe eri Obwadiventi obw’e Laodikea, si bo abazuukuka okuva mu “kugongobala” kwabwe ku ddoboozi ery’amaanyi ery’omumalayika ow’okusatu, kubanga ekyo ge mateeka ga Ssande, era ekyo kikeerezi nnyo eri Obwadiventi okuzuukuka. Abakozi ab’essaawa ey’ekkumi n’emu bazuukuka okuva mu “kugongobala” kwabwe “ku ddoboozi ery’amaanyi ery’omumalayika eyeegatta ku mumalayika ow’okusatu” ku mateeka ga Ssande agali kumpi okujja. Okuva mu mwaka 2024, “Amazima agamaze emirembe n’emirembe nga tegalabikanga era nga tegassibwangako mwoyo,” gabadde gasituka “okuva ku mpapula ezimasiddwa ekitangaala ez’Ekigambo kya Katonda ekitukuvu.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Mu Isaya 22:22 Eliakimu ahabwa urufunguzo, kandi muri Matayo 16 Petero ahabwa imfunguzo z’ubwami.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Na ufunguo wa nyumba ya Daudi nitaweka begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
“Lufungulo” lwapelwa Filadelfia, pantu epo pene peeka hee handi mu Maandiko mo mwasambilila lufungulo lwa kwasula no kwaisala.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Na kwa malaika wa kanisa lililo katika Filadelfia andika: Haya ndiyo anenayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hakuna mtu afungaye; naye afungaye wala hakuna mtu afunguaye; Nayajua matendo yako; tazama, nimeweka mbele yako mlango uliofunguliwa, wala hakuna mtu awezaye kuufunga; kwa maana una nguvu kidogo, nawe umelishika neno langu, wala hukulikana jina langu. Ufunuo 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
នៅក្នុងការប្រាស្រ័យទាក់ទងចុងក្រោយជាមួយពួកយូដាដែលចេះតែជជែកដេញដោល ព្រះគ្រីស្ទបានលើកសំណួរមួយឡើង ដែលពួកយូដាមិនអាចឆ្លើយបាន។
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Abafarisayo bakiri hamwe, Yesu arababaza ati: “Kristo mumutekerezaho iki? Ni mwene nde?” Baramubwira bati: “Ni Umwana wa Dawidi.” Arababaza ati: “None se, ni iki gituma Dawidi, abwirijwe n’Umwuka, amwita Umwami, ati: ‘Umwami yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe’? Nuko rero, niba Dawidi amwita Umwami, ni gute aba umwana we?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Na muntu n’umwe yashoboye kumusubiza ijambo na rimwe, kandi kuva uwo munsi nta muntu waruhutse kongera kumubaza ibindi bibazo. Matayo 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Wayahudi hawakuweza kuelewa uhusiano wa kinabii kati ya Daudi na Kristo, kwa maana walikosa funguo za unabii za kuielewa lugha ya kibiblia ya mstari juu ya mstari. Kristo alihitimisha mawasiliano Yake na Wayahudi kwa kubainisha kwamba upofu wao ulitokana na kutoweza kwao kuligawa sawasawa Neno la kweli. Alikuwa amebainisha kwamba kama mngemwelewa Musa, mngemwelewa Kristo, lakini hawakuyafahamu Maandiko waliyodai kuyashikilia na kuyatetea.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
“Daudi íkù la tɛ̂ɛ” Millerite-bá yí kə́lɛ, ɓá ní Philadelphia ɓɔ̌ɔ̀rì la ekklésia. “Tɛ̂ɛ” náà ní àtúnyànsì-ɓɛ̀rɛ̀kɛ̂ mɔ́vìmɛ́ntì, ɓá yìí lɔ̌ɔ̀rɔ́ àjɛ́rɛ̀ tí àwùrù yíìsì kà àwùrù yíìlì. Kà 1798 hɛ̀ 1863, Millerite mɔ́vìmɛ́ntì náà Philadelphia la ɓɛ̀rɛ̀kɛ̂ hɛ̀ Laodicea la ɓɛ̀rɛ̀kɛ̂ yá, kɛ́ ɓá mɔ́vìmɛ́ntì kà ekklésia yáa. Àwùrù mɔ̌ɔ̀rɔ̀ kà àwùrù tɔ́ɔ̀rɔ̀ April 19, 1844; kà àwùrù mɔ̌ɔ̀rɔ̀ kà àwùrù tɔ́ɔ̀rɔ̀ October 22, 1844; kà àwùrù mɔ̌ɔ̀rɔ̀ kà àwùrù tɔ́ɔ̀rɔ̀ 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakim alikuwa na ufunguo, lakini Petro alipewa “funguo.” Ufunguo katika umoja ulikuwa mlango uliofungwa wa mwaka 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Muundu wa patakatifu ni wo wali ufunguo wa kufungula fumbo wa kuvunjika moyo kwa mwaka wa 1844. Wafunua kwa kutazama utaratibu mzima wa kweli, wenye kuungamanika na kupatana, ukionyesha kwamba mukono wa Mungu ndio uliokuwa umeongoza mwendo mkuu wa kuja kwake, tena ukidhihirisha wajibu wa sasa kwa vile ulileta nuruni hali na kazi ya watu wake.” Pambano Kuu, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Wa neno wa patakatifu ulikuwa ufunguo uliofungua mlango uliofungwa wa 1844, lakini Petro naye alipewa funguo za ufalme.
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 maana nyama 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 lolote utakalolifunga duniani litafungwa mbinguni; na lolote utakalolifungua duniani litafunguliwa mbinguni. Mathayo 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Olukolw’olukolwe, Filadelfia, omugole ow’endagaano esembayo nga bwe akiikirirwa Peetero, aweebwa ekisumuluzo eky’ennyumba ya Dawudi era n’ebisumuluzo by’obwakabaka obw’omu ggulu. Ekisumuluzo eky’ennyumba ya Dawudi kye kyali ensonga esembayo Yesu gye yakwatako n’Abafalisaayo.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
لە کاتێکدا فەریسییەکان کۆبووبوونەوە، عیسا لێیان پرسی و فەرمووی: لەبارەی مەسیحەوە چی بیردەکەنەوە؟ کوڕی کێیە؟ ئەوان پێیان وت: کوڕی داودە. پێیانی فەرموو: ئەی کەواتە چۆن داود بە ڕۆح ئەوەی بە «خاوەن» بانگ دەکات و دەڵێت: «یەزدان بە خاوەنی منی فەرموو: لە دەستی ڕاستمی من دابنیشە، هەتا دوژمنانت بکەمە ژێرپێی پێی تۆ»؟ جا ئەگەر داود بە «خاوەن» بانگی دەکات، چۆن دەبێت کوڕی ئەو بێت؟
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kutoko olwo, muntu n’umwe yasobola okumwanukula n’ekigambo n’ekimu; era okuva ku lunaku olwo tewaabayo muntu yenna eyakyanga okumubuuza ebibuuzo ebirala. Matayo 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Umutwe wa Dawidi n’Umwami we ni wo nyirizina Petero aheraho kuri Pentekote mu cyumba cyo hejuru, ku isaha ya gatatu. Umutwe wafunze urugi rw’imikoranire hagati y’Abafarisayo na Kristo ni wo mfunguzo Petero yakoresheje kugira ngo afungure urugi rw’icyumba cyo hejuru kuri Pentekote.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Davidi ke khmbam tiw ungnai; ngot ngà nga pyei nâ: “Pukhrihng ni ka Pukhringh ta hti, Ka kuttieng pek pèi ngawm u, Nang ni dâ ngaita hta ka chânna khyum nyi ka shawm hpai hkra.” Dai re ai majaw, Israela ni a nta masha yawng mayak angang sha chye u ga, nanhte ni wudang hta tai sat ai Yesu hpe, Karai Kasang gaw Pukhringh mung, Khrista mung, tai shangun ya ai.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Basi bweva eki, emitima gyabwe gyasalibwamu, ne bagamba eri Peetero n’eri abatume abalala nti, Basajja, ab’oluganda, tunaakola tutya?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Peter akabati kwao, “Tubie, na kila mmoja wenu abatizwe katika jina la Yesu Kristo kwa ondoleo la dhambi; nanyi mtapokea kipawa cha Roho Mtakatifu. Kwa maana ahadi hii ni kwa ajili yenu, na kwa watoto wenu, na kwa wote walio mbali, yaani, wote watakaoitwa na Bwana Mungu wetu.” Naye kwa maneno mengine mengi akashuhudia na kuwaonya, akisema, “Jiokoeni na kizazi hiki kipotovu.” Basi wale waliolipokea neno lake kwa furaha wakabatizwa; na siku ile wakaongezeka kwao watu wapatao elfu tatu. Matendo 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Petro alikuwa na funguo za kufunga au kufungua, na alipofanya hivyo, mbingu zilipatana na tendo la Petro. Petro anawakilisha Uungu na ubinadamu vikifanya kazi pamoja ili kufunua kweli za Neno la Mungu. Kweli hizo zinapofunuliwa, zinawakilishwa kama maarifa.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Kristo aha’ime ijeípe, pe mba’ekuaa ryru renda ñavẽrãva ojeipe’a va’ekue umi oguerekova’erã va’ekue rehe, oiporu haguã arandu mba’eñongatuha oĩva Antiguo Testamento Escrituras-pe. Umi rabino ha mbo’ehára kuéra, añetehápe, omboty va’ekue yvága rréino mboriahu ha ohasa asývape g̃uarã, ha oheja chupekuéra toñehundi hag̃uáicha. Hembiapo’ypykuérape Cristo ndoguerúi heta mba’e hendápekuéra peteĩ jey, ani hag̃ua ombojehe’a iñarandu. Ha’e omyesakãkuri peteĩteĩva punto hesakã ha ojoavy hag̃uáicha. Ndohecharei mo’ãi kuri jeyjey hag̃ua umi añetegua yma guare ha ojekuaapámava umi profesía-pe, oservíramo upéva chupe hembipotápe omoingove hag̃ua umi idea.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kristo ngwi wivangululi vya vindu vyoshe vya kale vya ukweli. Ku pitila muvwitavi wa mng’anyi, ukweli auwa wauhanyisigwe. Waulekangigwe na mahali gao ga kweli, na kuwekwigwa mu mpango wa upotovu. Mbombo ya Kristo ngwi ya kuyalongosya kangi na kuagandamiza amabwe ga thamani mu mpango wa ukweli. Kanuni sya ukweli, syasipeligwe nu Mwene mwene kwa kuubariki ulimwengu, ku pitila mu mwitavi wa Satani, syasikwelelwe na syakonekanaga kana kwamba syasibilile lwene. Kristo akayasombola mu takataka ya upotovu, akayapa nguvu mpya yenye uhai, na akayaamuru yang’ale ngati vito vya thamani, na kusimama imara milele.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kristo mwenyewe angeweza kutumia yo yote kati ya kweli hizi za kale bila kuazima hata chembe ndogo kabisa, kwa maana Yeye ndiye aliyeziasisi zote. Yeye ndiye aliyekuwa amezitia ndani ya nia na fikira za kila kizazi, na alipokuja katika ulimwengu wetu alizipanga upya na kuzihuisha kweli zile zilizokuwa zimekufa, akazifanya ziwe na nguvu zaidi kwa manufaa ya vizazi vijavyo. Ni Yesu Kristo aliyekuwa na uweza wa kuziokoa kweli hizo kutoka katika kifusi, na kuzipa tena ulimwengu zikiwa na zaidi ya ubichi na nguvu zake za asili.” Manuscript Releases, juzuu la 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
کلیلەکانی پەترس بۆ بەستن و کردنەوە بوون، و پەترس نوێنەرایەتی بووکەی دواهەمی مەسیحی دەکات، کە ئەوان یەک سەد و چل و چوار هەزارن. پەیامی بەستنی پەترس، وەک لە شایەتیی یەک سەد و چل و چوار هەزاردا نیشان دەدرێت، ئەو مۆرکردنەیە. پەیامی کردنەوەی پەترس لە شایەتیی یەک سەد و چل و چوار هەزاردا، ئیسلامی سێیەمین وایە.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. 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 engross the whole mind, the whole attention.’” Early Writings, 119.
“Boka namona mungelo wa butatu. Mungelo wa panditambikako wati, ‘Mwingilo wakwe wakutinya. Butumwa bwakwe bwakumwesha moyo. Uyu e mungelo uyo akasankulanga ngano ukufuma mu madole, no kusindikiza, nangu kukakilila, ngano ku cibombelo ca muulu. Ifi fintu fyalingile ukubikapo amano yonse, ukuteka umutima onse, no bupe bwonse bwa kulolesha.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Pentekoste ye mbuma ya liboso ya koria ya ngano etalelami lokola ngano oyo ekangami, oyo lokola likabo ya koningisa ekomonisa botomboli ya elembo ya bato nkóto nkama moko na ntuku minei na minei. Kotyama elembo ya bato ya Nzambe ezali nsango ya kati ya Petelo, oyo esalemaka na kati ya lisolo ya Islam ya mawa ya misato, oyo ezali kofungwama malembe-malembe banda na 9/11 kokende liboso.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Û paşê van tiştan, min çar milyaket dîtin ku li ser çar goşeyên erdê rawestiyabûn, çar bayên erdê digirtin, da ku bay li ser erdê, ne li ser deryayê, û ne jî li ser tu darekê nebe. Û min milyaketekî din dît ku ji rojhilat ve bilind dibû, mohrê Xwedayê zindî di destê wî de bû; û wî bi dengekî bilind gazî wan çar milyaketan kir, yên ku jê re hatibû dayîn ku zirarê bidin erdê û deryayê, got: Erdê nexin, ne deryayê, ne jî daran, heta ku em xizmetkarên Xwedayê xwe li eniyên wan bi mohr bikin. Peyxama Yûhanna 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
A vî çar bayê ku di dema mohrkirina gelê Xwedê de hatibûn girtin, di 9/11 de hatin berdan, û paşê ji aliyê George Bush ê biçûk ve dîsa hatin girtin. Peyama derve ya Petrûs Îslam e, û heke Îslam peyama derve be ku di nav dema mohrkirinê re dimeşe, wê demê vekirin û girtin jî ya Îslamê ye. Mirovatiya Petrûs bi Ulûhiyetê ve girêdayî ye, ji ber ku kilîtên ku hatine dayînê wî, lihevhatina di navbera ezman û erdê de temsîl dikin.
We will continue this study in the next article.
Twesubira okusoma kuno mu kiwandiiko ekiddako.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
Ubulimo bw’uwi mubi buzinga abirengagiza gusenga. Ibishukisho by’umwanzi byongoreye bibashukisha gukora icyaha; kandi ibyo byose ni ukubera ko badakoresha amahirwe Imana yabahaye mu iteganywa ryayo ryera ryo gusenga. Ni kuki abahungu n’abakobwa b’Imana bakwanga gusenga, kandi gusenga ari urufunguzo mu kuboko kw’ukwizera rwo gukingura ububiko bwo mu ijuru, aho habitswe ubutunzi butagira urugero bw’Ushoborabyose? Hatariho gusenga ubudasiba no kuba maso dushishikaye, turi mu kaga ko kuba abanebwe no kuyoba tukava mu nzira ikwiriye. Umubisha ahora ashaka kubangamira inzira igana ku ntebe y’imbabazi, kugira ngo tudahabwa, binyuze mu kwinginga kudacogora no mu kwizera, ubuntu n’imbaraga byo kurwanya ibishuko.
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Xwedê guh bide û bersiva duaên me bide, bi şertên taybetî ye ku em dikarin ew hêvî bikin. Yek ji şertên yekem ev e ku em hewcedariya xwe ya alîkariyê ji Wî hîs bikin. Wî soz daye: ‘Ez ê av li ser yê tî ye bibarînim, û li ser axa hişk lehiyan.’ Isaiah 44:3. Yên ku ji bo rastdariyê birçî û tî ne, yên ku piştî Xwedê bi hesret in, dikarin bawer bin ku ew ê têr bibin. Divê dil ji bo bandora Ruhê vekirî be; wekî din, bereketa Xwedê nayê wergirtin.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Obukenezi bwaitu obwingi bwoonyini ni bwo buhinduka ensonga, kandi bututakirira n’amaani maingi munonga ku bwaitu. Kwonka Mukama aine kushabirwa kugira atukorere ebintu ebyo. Agira ati, ‘Musabe, kandi mulihabwa.’ Kandi, ‘Atatangiriye Mwana We wenka, ahubwo akamuhayo ku bwaitu twena, taali hamwe na We alitugabira atarikwishyurwa ebintu byona?’ Matayo 7:7; Abarooma 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Tukatala uhalifu mioyoni mwetu, tukishikilia dhambi yoyote tunayojua, Bwana hatatusikia; lakini daima hukubaliwa sala ya roho iliyotubu na iliyopondeka. Makosa yote yanayojulikana yanapokwisha kusahihishwa, twaweza kuamini kwamba Mungu atayajibu maombi yetu. Sifa zetu wenyewe hazitatupendekeza kamwe kwa kibali cha Mungu; ni ustahili wa Yesu utakaotuokoa, damu Yake ndiyo itakayotutakasa; hata hivyo, tuna kazi ya kufanya katika kutimiza masharti ya kukubaliwa.
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“རྒྱལ་ཁ་ཐོབ་པའི་སྨོན་ལམ་གྱི་ཆ་ཤས་གཞན་ཞིག་ནི་དད་པ་ཡིན། ‘དཀོན་མཆོག་གི་མདུན་དུ་འོང་མཁན་ནི། ཁོང་ཡོད་པ་དང་། ཁོང་ཉིད་འབད་པས་འཚོལ་མཁན་རྣམས་ལ་གསོལ་རས་གནང་མཁན་ཡིན་པར་ཡིད་ཆེས་དགོས།’ ཧེབ་རུ་ 11:6 ལ། ཡེ་ཤུས་རང་གི་ཉེ་གནས་རྣམས་ལ། ‘ཁྱེད་རང་ཚོས་སྨོན་ལམ་འདེབས་སྐབས། གང་ཞིག་འདོད་པ་དེ་ཐོབ་ཟིན་པར་ཡིད་ཆེས་གྱིས་ཤིག དེ་ནས་ཁྱེད་རང་ཚོར་དེ་འབྱུང་ངེས་ཡིན།’ མར་ཀུ 11:24 ལ། ང་ཚོས་ཁོང་གི་གསུང་ལ་ཡིད་ཆེས་བྱེད་དམ།” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“God wa andi bamulongi ko iiza, kwenda va kuli va bambu baka swalikidi mambwelo ge, ni bamutambula ho uluvo lwawo, awa mwasomo kwa valume va vavwāna. Kuli ko kavinga kikwavo kya kuswama mu buhumi bwawo, nga Elia amwenyene, kanshi bemona nti bali peulu ya kukwata midimu yimo iyo kuli bo imoneka nga ya mushili. Kavakezha kukunguluka kufuma ku bukata bwa bufundishi bwawo pa kukwata butumikilo bwa mushingi, pakutina nti bali kukwata mudimu wa mutumikila. Abo bonse bafwile kulongela ku mfano wa Elia. Ishina lyakwe lyafungile bwingi bwa mu dyulu, nga luse na mvula, kufuma pa nsi pa myaka itatu. Ishina lyakwe lyeka ni lyo lyali kisumuka kya kufungulula dyulu no kuleeta mipopo ya mvula. Atumbulwilwe na Leza apo apelele ipope lya kweleleka mu meso a mfumu na ku ntanshi ya amakana ga Israyeli, mu kupingula kwalo umulilo wasuminine ukufuma mu dyulu no kwosha umulilo pa kyoto kya ilambo. Ukuboko kwakwe kwatandike ubupingushi bwa Leza mu kwipaya bapristi ba Baali amakana cine na makumi mutanda na batanu; elyo nansha panuma ya milimo yakwe yakwepesha no kunsinda kwa lilembedwe lya cishinka ilya bushiku, oyo uwali no buweme bwa kuleeta amakumbi na mvula no mulilo ukufuma mu dyulu, ali uwillingi kukwata butumikilo bwa mushili no kutubila pa ntanshi ya ngolo ya Ahabu mu mfifi ne mu mpepo ne mu mvula, pakubombela umutungulushi uwo tali atine ukumukalipila mu cinso yakwe pa mulandu wa membu zandi na milandu yakwe mibifi. Imfumu yinjile mu bipata. Elia aizingile mu nguo yakwe ya bwina no kulala pa nsi iisalangene.” Testimonies, voliyumu 3, 287.