Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Petro kwa mfano wa kiishara alikuwa Kaisaria Filipi saa ya tatu, akiwa njiani kwenda Kaisaria Maritima na saa ya tisa. Kulingana na Mathayo na Marko, siku sita baadaye, Petro, Yakobo na Yohana walikuwa katika Mlima wa Kubadilika Sura. Luka asema siku nane, kati ya Paniumi na Mlima. Kutoka katika malango ya kuzimu, huko Kaisaria Filipi, mpaka mauti ya msalaba, pamoja na kisimamo njiani katika Mlima wa Kubadilika Sura. Hatua tatu kutoka Paniumi mpaka sheria ya Jumapili. Kaisaria mwanzoni, Mlima katikati, na Kaisaria mwishoni. Kuzimu mwanzoni, mauti mwishoni, na utukufu wa Mungu katikati. Uasi wa alfa unaowakilishwa na malango ya kuzimu, na uasi wa omega unaowakilishwa na mauti ya Mwana wa Mungu.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Kayisaliya Filipi ke lufwani, nanshi kwokwo Kristu amwenele Ilibwe ilyo akatunga pa lyena Eklesia yakwe. Ulupili lwa Kusanduka kwa moneka lulamoneka nge ntampulo ya cibili, uko itempile yapwishiwa no lubwe lwa pa mulu lwabikwa. Intampulo ya citatu iya bucapo pa lupanda yakwe yaakonkapo panyuma.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Na akawaambia, Amini nawaambia, kwamba wapo baadhi ya wale wasimamao hapa ambao hawataonja mauti kabisa, hata watakapouona ufalme wa Mungu umekuja kwa uweza. Na baada ya siku sita Yesu akawachukua pamoja naye Petro, na Yakobo, na Yohana, akawaongoza juu ya mlima mrefu peke yao; naye akageuzwa sura mbele yao. Nayo mavazi yake yakang’aa, yakawa meupe mno kama theluji; jinsi ambayo hakuna dobi duniani awezaye kuyafanya meupe hivyo. Akawatokea Eliya pamoja na Musa; nao walikuwa wakizungumza na Yesu.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Petro akiiti na amubwira Yesu ati, Mwigisha, ni byiza ko tuba hano; none reka twubake amahema atatu: rimwe ryawe, n’irya Mose, n’irya Eliya.
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Kangala, wéékat i na asáang i sasáad; ulí, ta matindi so kabahig da. Sakay nagkaroo ti uláp a nilimliman na irá; sakay nagbálaag ti bosis a gábwat ti uláp, a mangibága, “Siya ya i Inárog ko a Anak: pakinggán yo siya.” Sakay pagdaka, kábat da a luminíng ti palibot, awán dán saráy nakíta da a iba, no di si Jesus labát a káiba da. Sakay kababâ da a gábwat ti pudól, pinagbilín na irá a awán ti sabiyán da nino man tungkól ti nákíta da, hanggáng sa pagkabángon ti Anak nin Tao manipud ti patáy. Sakay iningát da ya a sábi iti sadíli da, a nagtatanóngan iray ináangay da no anó i kayán na a ibága ti pagkabángon manipud ti patáy. Marcos 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Pa lukungu, Petelo asonga kukumina litende lya Mose, Kristu ne Eliya.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Musa akapita katika mauti, lakini Mikaeli akashuka na kumpa uzima kabla mwili wake haujaona uharibifu. Shetani akajaribu kuushikilia mwili huo, akidai kuwa ni wake; lakini Mikaeli akamfufua Musa na kumchukua mpaka mbinguni. Shetani akamkashifu Mungu kwa uchungu mwingi, akimtangaza kuwa si wa haki kwa kuruhusu mawindo yake kunyang’anywa kutoka kwake; lakini Kristo hakumkemea mpinzani Wake, ijapokuwa ilikuwa kwa njia ya majaribu yake ndipo mtumishi wa Mungu alikuwa ameanguka. Kwa upole alimrejelea kwa Baba Yake, akisema, ‘Bwana na akukemee.’”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
“Yesu alikuwa amewaambia wanafunzi Wake kwamba walikuwapo baadhi yao waliosimama pamoja Naye ambao wasingeonja mauti hata waone ufalme wa Mungu ukija kwa uweza. Katika kule kubadilika sura ahadi hii ilitimizwa. Hapo uso wa Yesu ulibadilika, nao ukang’aa kama jua. Mavazi Yake yalikuwa meupe na yang’aayo. Musa alikuwapo kuwakilisha wale watakaofufuliwa kutoka kwa wafu katika kuja kwa pili kwa Yesu. Naye Eliya, aliyehamishwa bila kuona mauti, aliwakilisha wale watakaobadilishwa wawe na kutokufa katika kuja kwa pili kwa Kristo na watahamishwa kwenda mbinguni bila kuona mauti. Wanafunzi wakaona kwa mshangao na hofu ukuu mtukufu wa Yesu na lile wingu lililowatia uvulini, wakaisikia sauti ya Mungu katika utukufu wa kutisha, ikisema, ‘Huyu ndiye Mwanangu mpendwa; msikieni Yeye.’” Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
روهوڵاتی گۆڕانوشێوە سێ چادەر ناساندووە: چادەری موسا لە سەرەتای ئیسرائیلی کۆن، و چادەری مەسیح وەک لە جەستەبوونیدا نمایندەکراوە، و ئەو چادەرەی کە سەد و چل و چوار هەزارن وەک بە ئیلیا نمایندەکراوە. ئەو سەد و چل و چوار هەزارانە ئەوانەن کە تا ئەوەی هاتنەوەی دووەمی مەسیح ببینن، تامی مردن ناکەن. ئەو شاخە ئەو خاڵە ناساندووە کە لەوێ مۆر لەسەر سەد و چل و چوار هەزار دابەزێندرێت.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Ihema ry’abihumbi ijana na mirongo ine na bine rishingwa mu munsi mukuru w’ingando w’ikigereranyo nyakuri. Umusozi uranga abatazapfa, kandi ushyira ahagaragara abahamya batatu ko, ubwo babona ubwiza bw’Imana ku musozi, ari wo munsi mukuru w’ingando w’ikigereranyo nyakuri.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Ban ji bo kanîna Îlyas hatine raberkirin, ya ku di sala 2023-an de dest bi ava kirinê kir, dema ku hem Mûsa û hem jî Îlyas ji miriyan hatin raberkirin. Pêşî bingeh hate danîn, ango ew tenê bingeh e ku dikare were danîn, û ew bingeh Mesîh e, kevirê goşe û kevirê bingehê. Paşê kevirê serî tê danîn, ku mohrkirina sed û çil û çar hezaran nîşan dide, wekî ku li Çiyayê Veguherînê hate temsîl kirin. Li Çiyayê veguherînê Petrûs, Aqûb û Yûhenna wan kesan temsîl dikin ku bi rastî tama mirinê nakin. Petrûs paşê tomar kir ku padîşahiya kahînan ew in ku tam kirine ku Xudan baş e, û ku wan xaniyek ruhanî bûn. Wan tamê jiyanê kir, lewra ew tama mirinê nakin.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Kandi mwaba mwalapwisha ukumutomfwa ukuti Mukama muluse. Kuli uyo ukwisa, nga ku ibwe ilya mweo, ilyakaniwa n’abantu, lelo ilisalwa na Lesa, kandi lya mutengo ukulu, na imwewine, nga mabwe ya mweo, mwakulwa ukuba inzu ya mupashi, ubupristi ubwa mushilo, pakuti mutambishe amatambiko ya mupashi, ayapokelelwa kuli Lesa ku muli Yesu Kristu. Eico calembwa no mu Malembo ukuti, “Lolesha, ndabika mu Sioni ibwe lya pa ng’anda ilya pa ngodya, ilisalwa, ilya mutengo ukulu; kabili uwacetekela muli ena takabe ne soni nangu.” 1 Petro 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
“kujing’bunga” ebafsiibwe nga “okukwatibwa ensonyi.” Abasigaddewo bakiikirirwa Peetero, era essanyu lyabwe liteekebwa mu njawulo n’abo abaagaanira obubaka bw’enkuba ey’oluvannyuma. Eky’okuggulawo ky’abakumi mu enkumi kikumi mu enkumi nnya, kubanga Peetero yaweebwa “ebisumuluzo” eby’obwakabaka, kwe “ejjinja ery’oku nsonda ekkulu” eryateekebwa mu Sayuuni. Ejjinja eryo lya kitalo mu maaso g’abatuukirivu, era jjinja lya kwesittaza eri abatamiivu ba Efulayimu.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Ibuye ilyo abakula bengile ni lyo lyaba e ibuye ilya pa mutwe wa pa ngodya. Ici cintu cacitwa na Yehova; cilesungusha mu menso yesu. Amalumbo 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Yesu yavuze kuri iyi mirongo asoza umugani w’uruzabibu.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Yesu akawaambia, Hamkupata kusoma kamwe katika Maandiko, Jiwe walilolikataa waashi, ndilo limekuwa jiwe kuu la pembeni; jambo hili limetoka kwa Bwana, nalo ni la ajabu machoni petu? Kwa sababu hiyo nawaambieni, Ufalme wa Mungu utaondolewa kwenu, nao utapewa taifa lizaalo matunda yake. Na kila atakayeanguka juu ya jiwe hilo atavunjika; lakini yeye litakayemwangukia, litamsaga kabisa. Hata wakuu wa makuhani na Mafarisayo waliposikia mifano yake, walitambua ya kwamba alisema habari zao. Nao walipotaka kumkamata, waliogopa makutano, kwa sababu walimwona kuwa ni nabii. Mathayo 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
هر کس پهیامی بنەڕەتی وەربگرێت، دەشکێت، چونکە بەردەکە مەسیحە، و کارەکەی ئینجیل ئەوەیە مرۆڤ بۆ ناوی خاک دابخات.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Kuhehesabiwa haki kwa imani ni nini? Ni kazi ya Mungu ya kuutupa utukufu wa mwanadamu mavumbini, na kumtendea mwanadamu lile ambalo hana uwezo wa kujitendea mwenyewe. Watu wanapoona ubatili wao wenyewe, huandaliwa kuvishwa haki ya Kristo. Wanapoanza kumsifu na kumtukuza Mungu mchana kutwa, ndipo kwa kumtazama wanabadilishwa na kufanana na mfano uo huo. Kuzaliwa upya ni nini? Ni kumfunulia mwanadamu hali yake halisi ya asili yake mwenyewe, kwamba ndani yake mwenyewe hana thamani.” Manuscript Releases, volume 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Һәркем, нигез ташын кире ҡаҡһа, юҡ ителә; йөҙөм баҡсаһы хаҡындағы ғибрәтле хикәйәне Ғайса ҡулланыуында был боронғо Израиль менән булды. Йәһүдтәр Мәсиxtе кире ҡаҡтылар, шулай уҡ Мусаны ла кире ҡаҡтылар, сөнки әгәр улар Мусаға ышанған булһалар, Мәсиxкә лә ышаныр инеләр. Улар Алланың ҡанунын кире ҡаҡтылар, кешеләрҙең әмерҙәрен тәғлимәт итеп өйрәттеләр. Мәсиx, Муса һәм Ҡанун — барыһы ла нигеҙҙең символдары, һәм һалынған була алған берҙән-бер нигеҙ — Мәсиx, әммә нигеҙ булараҡ Мәсиx күп символдар менән һүрәтләнә. Муса менән Ҡанун — был хәҡиҡәттең икеһе лә сағылышы. Мәсиx — берҙән-бер нигеҙ, ләкин был бары тик шуны ғына аңлата: Уның пәйғәмбәри Һүҙендәге башҡа нигеҙҙәрҙең барыһы ла Уның холҡоноң ниндәйҙер бер яғының ябай символдары ғына.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ko zatba amik misinẽ ozo tu, nikki wa me bhi amik, wate Yesu Kristu. 1 Korintot 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Yesu ni Neno, na kwa kuwa hivyo, sheria zilizo ndani ya Neno Lake zinamwakilisha Yeye mwenyewe. Hii ndiyo sababu Dada White anaandika kwamba Amri Kumi ni nakala ya tabia ya Kristo. Yeye ni wa Kwanza na wa Mwisho, na anapowakilishwa kwa namna hii inaonyesha kwamba Kristo daima huonyesha mwisho wa jambo, pamoja na mwanzo wa jambo. Akiwa Neno, Yeye pia ni “Kweli,” na kweli ni mfumo wa kinabii. Yeye ni Simba wa kabila la Yuda anapokitia muhuri na kukifungua Neno Lake. Yeye pia ni jiwe la pembeni linalokuwa jiwe la kilele. Jiwe la pembeni ni kielelezo tu cha Yeye kama msingi, au herufi ya kwanza ya neno la Kiebrania “kweli.” Jiwe la kilele ni kazi ya kutawaza juu ya hekalu, na linapolinganishwa na mfumo wa kweli, jiwe la kilele lina nguvu mara ishirini na mbili zaidi kuliko jiwe la pembeni. Lililo la ajabu machoni pa wale ambao wameonja ya kuwa Bwana ni mwema, ni jinsi kanuni za mfumo wa kweli zilivyopatana na jiwe la pembeni na jiwe la kilele, zinavyotambulisha mojawapo ya funguo za kinabii alizopewa Petro.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Alfa, ebbaluwa esooka, emu; naye omega, ebbaluwa esembayo, abiri mu bbiri. Amayinja ag’omuwendo aga Miller gaayaka ng’enjuba; naye omusajja ow’akasaale k’enfuufu bwe yakuŋŋaanya amayinja ago ag’omuwendo, gaali gaaka emirundi kkumi okusinga. Okutegeera nti enkomerero y’olunyiriri olw’obunnabbi y’emu, naye ya maanyi okusinga entandikwa y’ennyiriri ez’obunnabbi, “kye kitalo.” Kino kitundu ku mpisa za Kristo; era kye kimu ku bisumuluzo ebyaweebwa Peetero okusiba emitwalo kikumi mu obunaana mu enkumi nnya.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
“Ducumi ya kimoyo” ya Petro ni sanduku la ndoto ya William Miller, na pia ni ghala ya zaka na sadaka ya Malaki. Wakati madirisha ya mbinguni yanapofunguliwa, kundi moja hutupwa nje ya chumba, na kundi lile jingine hutupwa ndani ya sanduku na kupewa mavazi meupe ya kitani ya kanisa la Mungu lililo na ushindi.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
“Yudaĩ ya mundu mamũhota maamĩtie hadharani na kwa uzito wa moyo ya kwamba makĩĩtika sheria ya Ngai. No rĩrĩa ũhoti wa Ezira na Nehemia wathĩĩnire kwa ihinda rĩmwe, aingĩ nĩmahiũkire makĩreka Mwathani. Nehemia nĩaarutire agacooka Uajemi. Na rĩrĩa atarĩ Jerusalemu, ũũru ũgĩingĩra kahora-kahora na ũgĩtuĩka wa kuonania andũ acio njira ya gũkenia ihiga rĩa taifa. Ahooi a mĩhianano matiarĩ kuona hehenje ta kũingĩra mũciĩ-inĩ tu, no nĩmagũcokirie na ũtharia wao handũ horo-horu ha hekalu. Na nĩ ũndũ wa kũhikania kwa ndigwa, ũrata nĩwathondekire hagati ya Eliashibu, mũthĩnjĩri mũnene, na Tobia, Mwamoni, mũigua mũnene wa Israeli. Na nĩ ũndũ wa ngwatanĩro ĩyo itarĩ theru, Eliashibu nĩaheire Tobia handũ ha gũikara mũrĩango-inĩ ũrĩa warĩ wa hekalu, na mbere handũ horo-horu hao nĩhathondekĩtwo ta kĩrumba gĩa kubĩkwo ikũmi na maruta ma andũ.”
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Alîkariya zalimî û xiyaneta Beni-Ammon û Beni-Moab li hemberî Îsraêl, Xwedê bi rêya Mûsa ragihandibû ku ew her û her ji civata gelê Wî derve bêne girtin. Binêre Qanûna Duyemîn 23:3–6. Bi serhildanê li dijî vê peyvê, kahînê mezin qurbaniyên ku di odeya mala Xwedê de hatibûn tomarkirin derxistibû, da ku ji bo vê nûnerê nîjada ku hatibû qedexekirin cih çêbike. Bêtir bêhurmetî li hemberî Xwedê nayê xuyangkirin ji ku ev qas alîkariyekê ji bo vê dijminê Xwedê û rastiya Wî were dayîn.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Uajemi kutoka Uajemi, Nehemia alifahamu juu ya unajisi huo wa ujasiri mwingi, naye akachukua hatua za haraka kumfukuza yule aliyeingia kwa jeuri. ‘Nikasikitika sana,’ asema; ‘kwa hiyo nikaitupa nje vyombo vyote vya nyumba ya Tobia kutoka kile chumba. Kisha nikaagiza, nao wakavitakasa vyumba; nami nikarudisha humo tena vyombo vya nyumba ya Mungu, pamoja na sadaka ya unga na uvumba.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“معبد نها بێحورمەت کرا بوو، بەڵکوو قوربانییەکانیش بە شێوەیەکی هەڵە بەکارهێنرابوون. ئەمە وای لێکردبوو کە بەخشندەییەکانی گەل کەمببنەوە. ئەوان غیرەت و گەرمیی خۆیان لەدەست دابوو، و بە دڵنەخواز بوون لە دانی دەیەکەکانیان. گەنجینەخانەکانی ماڵی یەزدان بە باشی دابین نەکرابوون؛ زۆرێک لە گۆرانیبێژان و ئەوانی دیکەی خزمەتی معبد، چونکە پشتگیرییەکی بەسەریان نەدەگەیشت، کاری خودا جێهێشتبوو بۆ ئەوەی لە شوێنێکی دیکە کار بکەن.
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
“Neehemia aanzaa kusahihisha manyanyaso aya. Alakusanya hamwe awo wenye walikuwa wameacha utumishi wa nyumba ya Bwana, ‘na akaweka kila mmoja mahali pake.’ Jambo hili likawatia watu moyo na tumaini, na Yuda yote ikaleta ‘zaka ya nafaka na ya divai mpya na ya mafuta.’ Watu ambao ‘walihesabiwa kuwa waaminifu’ wakawekwa kuwa ‘watunza hazina juu ya hazina,’ ‘na kazi yao ilikuwa kugawia ndugu zao.’” Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Nehemias “Tobiah okan wa” ko, Kristu a ne dia a sika-sesafo no fii asɔredan koro no ara mu no, na ɔredi ho mfonini dada. Ɛnyɛ asɔredan no nko ara, na mmom dan pɔtee a ɛwɔ asɔredan no mu a na wɔde ntotosoɔ no sie mu no. Bere a Eliakim a ofi Filadelfia sii Shebna a ofi Laodikea ananmu no, na Shebna ne sikasohwɛfo a wɔtow no kɔɔ afuw akyirikyiri mu no.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Oku ni Yehova Mungu wa majeshi asemavyo: Nenda, ujifikishe kwa hazina huyu, yaani Shebna, aliye juu ya nyumba, ukamwambie: Una nini hapa? Naye una nani hapa, hata umejichongea kaburi hapa, kama yeye achongaye kaburi lake mahali pa juu, na kujichimbia makao katika mwamba? Tazama, Yehova atakuchukua na kukupeleka mbali kwa uhamisho mkuu, naye hakika atakufunika. Hakika atakuzungusha kwa nguvu na kukutupia kama mpira katika nchi kubwa; huko ndiko utakakokufa, na huko magari ya utukufu wako yatakuwa aibu ya nyumba ya bwana wako. Nami nitakufukuza kutoka kituo chako, naye atakushusha kutoka cheo chako.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 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.
Na kutatimia katika siku hiyo, ya kwamba nitamwita mtumishi wangu Eliakimu mwana wa Hilkia; nami nitamvika vazi lako, na kumtia nguvu kwa mshipi wako, nami nitaweka mamlaka yako mkononi mwake; naye atakuwa baba kwa wenyeji wa Yerusalemu, na kwa nyumba ya Yuda. Nayo funguo ya nyumba ya Daudi nitaweka juu ya bega lake; basi atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Pe ndi nximi mu tshindzhati xa ku tiyela; kutani u ta va xiluvelo xa ku vangama eka yindlu ya tata wakwe. Kutani hinkwavo va ta lengisa ehenhla ka yena ku vangama hinkwako ka yindlu ya tata wakwe, vana ni switukulwana, swibya hinkwaswo swa ntsongo, ku suka eka swibya swa tikopi ku ya fika eka swibya hinkwaswo swa swigwitsirisi. Hi siku rero, ku vula HOSI ya mavuthu, nximi leyi xi dlagiweke endhawini ya ku tiyela yi ta susiwa, yi tsemiwa yi wa; kutani ndzhwalo lowu a wu ri ehenhla ka yona wu ta tsemiwa wu suka: hikuva HOSI yi vulavurile swona. Esaya 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Ku munsi uwo Shebuna, uwo Mulawodikiya w’umupfapfa, azirukanwamo, Eliyakimu ahabwa ubuyobozi bw’itorero rinesha. Igihe Kristo yejesha urusengero rw’abihumbi ijana na mirongo ine na bine, akavanamo imyanda yari itwikiriye amabuye y’agaciro, agaragaza ko “azatwikira” abagereranywa na Shebuna. Mbere y’uko amadirishya y’ijuru akingurwa, ayo mabuye y’agaciro yari atwikiriwe n’imyanda; kandi iyo myanda nirukanwa, ni ho na yo ubwayo itwikirwa n’isoni. Inzozi za William Miller zigaragaza ugushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Sanduku ni ghala ya Malaki, nyumba ya kiroho ya Petro, na hema ya Eliya ambayo Petro alitaka kuijenga. Mtu mwenye brashi ya vumbi anaonyesha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, hapo Yeye anapotupa vito ndani ya sanduku. Malaki anatambua jaribio lile linalothibitisha kwamba watu wa Mungu wamemrudia Yeye kwa kweli.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Abo aba esuŋ Egbe bɛ́ked, ba kɛ̀nɛ̀kɛnɛ̀kɛ̀nɛ̀ bɔ́ŋa wɔnɛ; na Egbe aked, aŋa wul. Na buku wa usambí waandikid mbele yakwe, ku bwa aba esuŋ Egbe bɛ́ked, na aba baalang kwijina yakwe. Na bo bɛ́ba baani, abeeg Egbe wa mamping, mu lumbu alu nimbɔmb biyaŋ byaami; na ndzíbaabéya bo, bu muntu ndíbɛ́y own mwanakwe ulá umusavéle. Mu lumbu aló, bɛ́bwelela, na bɛ́manyisya kata ya mwakane na mubí, kata yakwe ulá umusavéle Egbe na ulá kaamusavéleko. Malaki 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
“Guhindukira” ni ijambo ry’ingenzi muri uyu murongo, kuko Imana ihamagarira ubwoko bwayo kuyigarukaho, ariko kandi iranabuhamagarira kuyigerageza, buyigarurira icya cumi n’amaturo; kandi hari n’igihe abakiranutsi “bazagaruka,” maze mu kubigenza batyo, “bazatandukanya” abanyabwenge n’abapfapfa. Abatinye Uwiteka, kandi bakazirikana izina rye, ni bo bagomba kuba ibendera ry’abo ijana na mirongo ine na bane.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Bumwe bw’Uwiteka ni bwo kigeragezo cya mbere; ni cyo gituma, ubwo umurongo wa cumi na gatandatu uvuga uti: “ni bwo” abatinya Uwiteka, uba usubiza inyuma mu nkuru y’ubuhanuzi.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Ebigambo byammwe binnyweze nnyo okunnumiriza, bw’ayogera Mukama. Naye mmwe mwogera nti, Twogedde ki nnyo okukulwanyisa? Mwayogera nti, Tekigasa kuweereza Katonda: era mugaso ki gwe twafuna kubanga twakwata ekiragiro kye, era kubanga twatambulira mu nnaku mu maaso ga Mukama ow’Eggye? Era kaakano tuyita ab’amalala abalina essanyu; weewaawo, abakola obubi bayimusibwa; weewaawo, abakema Katonda n’okuwaawo baalokolebwa. Malaki 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malaki akati, “na sasa twawaita wenye kiburi kuwa wenye heri.” Walevi wa Efraimu wanaitwa “taji ya kiburi,” nao hufurahi wanapodhani kwamba Musa na Eliya, wale manabii wawili waliowatesa, wamekufa. Walifurahi sana, hata wakapelekeana zawadi.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Kadi baa bapwíng bwe bakafwákaake bakénda mu nsebo ya musoko mukalenge, yó mu mushipiditu ubííngibwa Sódoma ne Ejipitu, ne po pamo apó Mwinafwe Yesu bakamupopela pa lupanda. Ne bantu ba mu banga, ne bisà, ne myakulu, ne matùnga, bakamona bikolà bya bafwáka babo mînsuku misátu ne ndambu, ne kabààkukwata cyanji bwa kubajiika mu nkita to. Ne bônsò bàdì basòmbela pa buloba bakasekelela pa bwalu bwabo, ne kusekelelana, ne kutùmina umwe kûdì mukwabo byabupe; bwalu bapolofeta aba babidi bakatacisha aba basòmbela pa buloba. Buakabuulula 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Ab’amalala bali n’eby’essanyu okuva nga 18 Julaayi 2020 okutuuka mu 2023. Nga 18 Julaayi 2020 obubaka bwali bwa “kyejo” eri “Mukama.” Nga 18 Julaayi 2020 tetwamanya bwe twali twogedde bubi nnyo ku Katonda n’Ekigambo kye. Nga tuyiiddwa amaanyi, twayingira mu kiseera eky’okulindirira, nga kikiikirirwa okukungubaga kuno nti, “Tekigasa kuweereza Katonda: era mugaso ki gwe tulina olw’okuba nga twakwatanga etteeka lye, era nga twatambuliranga mu kunakuwala mu maaso ga Mukama ow’eggye?” Kino kifaanaganya n’okukungubaga kwa Yeremiya, bw’alaga okuggwaamu essuubi okw’olubereberye.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Ez ne li civîna tinazan rûniştim û ne jî şah bûm; ji ber destê te ez tenê rûniştim, çimkî te ez bi gazindbûnê tijî kirim. Çima êşa min domdar e, û birîna min bêderman e, ya ku qebûl nake ku were saxkirin? Ma tu dê bi tevahî ji bo min wek derewkarî, û wek avên ku diqetin, bî? Yeremya 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Mashiitu etu gaali makakamu n’obunabbi obw’ennaku z’omwezi 18 Julayi, 2020, era mu kiseera ekyo tetwali tumanyi bwe twali twajeemye nnyo. Mu kusuubirwa okwagwaamu amaanyi, ekiseera eky’okulindirira kyali kitandise, ng’ekibiina ekimu kinaakuwala ate ekibiina ekirala kisanyuka. Mu mbeera eyo Malaki agamba nti:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Bwe abo abatyanga Mukama ne boogeragananga bokka na bokka; Mukama n’ategera, n’awulira; ne muwandiiko ogw’okujjukiza ne guwandiikibwa mu maaso ge olw’abo abatyanga Mukama, era abalowooza ku linnya lye. Era baliba bange, bw’ayogera Mukama ow’Eggye, ku lunaku luli lwe ndikuŋŋaanya eby’obugagga byange eby’omuwendo omungi; era ndibasaasira, ng’omuntu bw’asaasira mutabani we ye aluweereza.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Neho mukahinduka, kandi muzatandukanya ukiranuka n’umunyabyaha, hagati y’ukorera Imana n’utayikorera. Malaki 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Di sala 2024-an, ceribandina bingehê ku wek tirsê Xudanê hatî nîşandan, hat. Di wê ceribandinê de du çîn hatin eşkere kirin, û komê ku ji wan du çînan pêk dihat, di dirêjahiya sê rojan û nîvan de, bi gelemperî di civînên Zoomê yên asayî de bi hev re pir diaxivîn. Xudan guh da gotûbêjên wan. Çîna ku ji Xudanê ditirsiyan, li ser navê Wî difikirîn; Palmoni, Şêrê eşîra Cihûdayê, Alpha û Omega, Rastî, Peyv, Zimanêwazê Ecêb, kevirê goşe û kevirê serî, Berx, Serok-Kahînê Asmanî, Perestgeh, Kevir. Yên ku ketin nav wê pirtûkê divê bibin cewherên li ser tacê ku ala padîşahiya rûmetê temsîl dike. Gava ku Ew wan cewheran amade dike, wê hingê ew vedigerin, û di navbera rastan û xeraban de cudahiyê dikin. Gava ku Ew cewheran dixe nav qutiyê, wê hingê tête dîtin ka kî bêaqil e û kî jî biaqil e.
Malachi records:
Malaki arandika ati:
Return unto me, and I will return unto you,
Ndzi tlhelereni, kutani na mina ndzi ta tlhelela eka n’wina,
But ye said, Wherein shall we return?
Lê hûn gotin: “Em dê bi çi awayî vegerin?”
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Letani zaka zaumi zonse mu nyumba ya kusungiramo, kuti m’nyumba mwanga mukhale chakudya; ndipo mundiyese tsopano m’chimenechi, ati Yehova wa makamu, muwone ngati sindidzakutsegulirani mazenera a kumwamba, ndi kukutsanulirani dalitso, kufikira sipadzakhala malo okwanira kulandiramo.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Ekiterekero ni esanduku, kandi kimwe-ikumi ni abanyabwenge b’isugi. Ekiterekero ni Ijambo ry’Imana ryashyizwe mu miterere mishya y’ukuri. Amabuye y’agaciro atererwa muri iyo sanduku ni ukuri kujyana n’ubutumwa bw’Ukutaka kwa Saa Tandatu z’ijoro. Kimwe-ikumi cyabikwaga mu cyumba cyihariye cyo mu rusengero, nk’uko bigaragazwa mu kwezwa kwa Nehemiya. Esanduku n’ekiterekero, cyangwa inzu ya mwuka ya Petero, bihagarariye urusengero rw’Imana, kandi amabuye y’agaciro ahagarariye insengero z’abantu zifatanyijwe n’Ubumana mu bwihisho bw’Isumbabyose. Intumwa z’abantu ntizishobora gutandukanywa n’ubutumwa bw’Ubumana. Amabuye y’agaciro ni intumwa z’Imana kandi ni na bwo butumwa zitangaza. Akenshi Uguhumekerwa kw’Imana kugaragaza ubutumwa n’intumwa byahujwe hamwe.
“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. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“A Kâng ta kohhran chu, tûna hunah hian, hmasa lam Isuaela a koh ang khân, lei chungah êng anga ding tûrin a ko a ni. Thutak chehtu hneh tak hmangin, vântirhkoh pakhatna, pahnihna leh pathumna thuchahte zârah, amah an hnaichhiahna thianghlima hruai lût tûrin, kohhrante lak ata leh khawvêl ata a hrang a. A dân vawngtuahteah a siam a, tûna hun atâna hrilhlâwkna thutak ropui takte chu an hnênah a lo kawl a ni. Hmasa lam Isuaela hnêna pêk orakel thianghlimte ang khân, hêng thilte hi khawvêl hnêna hrilh chhuah tûra kawngkâ chu thianghlim tak a ni. Thupuan bung 14-a vântirhkoh pathumte hian Pathian thuchah êng pawmte mi an entîr a; chûng mîte chu amah aiawha kal chhuak, lei pum pui zawng zawngah vaukhânna ring tûra tirh an ni. Krista chuan a zuitûte hnênah, ‘Inni chu khawvêl êng in ni,’ tiin a sawi. Isua pawmtu nun tin hnênah Kalvari kraws chuan, ‘Ngai teh, linhluaina man hi: “Khawvêl zawng zawngah kal ula, thil siam zawng zawng hnênah chanchin tha hril rawh u,”’ tiin a sawi. He hna hi tihhlawhtling lo tûrin engmah phal a ni lo. Hun tân hian hna pawimawh ber a ni; kumkhua anga thleng zêl tûr a ni. Mihring thlarau tlanna tûra a inhlannaah Isua’n mihringte thlarau atâna hmangaihnaa a lantîr kha, a zuitû zawng zawngte chu a ti chet ang.” Testimonies, volume 5, 455.
We will begin to draw together these concepts in the next article.
Tukwambile kudumbulula hamwe ng’anyi mivwilo mu cilembelo cikwabo.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Maisha yangu katika miaka hamsini ya mwisho, nimepata nafasi za thamani za kupata uzoefu. Nimekuwa na uzoefu katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika wanaonyeshwa wakiruka katikati ya mbingu, wakiutangazia ulimwengu ujumbe wa onyo, na wakiwa na uhusiano wa moja kwa moja na watu wanaoishi katika siku za mwisho za historia ya dunia hii. Hakuna mtu aisikiaye sauti ya malaika hawa, kwa maana wao ni ishara ya kuwawakilisha watu wa Mungu wanaofanya kazi kwa upatano na ulimwengu wa mbinguni. Wanaume na wanawake, waliotiwa nuru na Roho wa Mungu na kutakaswa kwa njia ya kweli, hutangaza zile jumbe tatu kwa mpangilio wake.”
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Ndyakora uruhare muri iki gikorwa gikomeye kandi gikomeye. Hafi ubuzima bwanjye bwose bwa Gikristo bwaraboheshejwe hamwe na cyo. Hariho abariho ubu bafite uburambe busa n’ubwanjye. Bamenye ukuri kugenda guhishurwa kw’iki gihe; bagendanye n’Umuyobozi Mukuru, Umutware w’ingabo z’Umwami.”
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Minung gue yeng kúkngam nga ginhnïk teng nā, jàa gòh-mvng prophecy hòh ngàa sèe pyi. Nàa yeng khrá shìngshing này minung lòhshò pyi minung túng hòh, àníng a-hòh phàa-nyi yòh chv̀ng, shvng a-hòh lòhshò mvyu dōngdāi a-yù gàa yàa pyi; lòh yàa, àníng nìng hòh hka-ang nòng hòh yùdòi shvng nā yùh chv̀ng, shvng hka-ang mvyí mvyí htei bāng hòh gàa yòh, ‘Nàa hòh Christ sì,’ ‘Nàa hòh truth sì’; shvng minung mvyí mvyí hòh tèng-nàa yàa a-burden hòh ngàa, ànìng hòh faith a-foundation yòh hkyut-yang lòhshò ngàa, yeng ànìng hòh churches hte world nàa mvyang lòhshò, world hòh nàa minung peculiàr gàa yòh jv̀ng shàa hkyut yàa, John lòh-yàng ànìng hòh testimony gàa yòh bāng pyi:”
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Eki kyaliwo okuva ku lubereberye, kye twawulira, kye twalaba n’amaaso gaffe, kye twatunuulira, era emikono gyaffe kye gyakwatako, ekikwata ku Kigambo eky’obulamu; … ekyo kye twalaba era ne tuwulira kye tubabuulira, nammwe musobole okuba n’okussa ekimu naffe.’
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Ninashuhudia mambo yale ambayo nimeyaona, mambo yale ambayo nimesikia, mambo yale ambayo mikono yangu imeyagusa kuhusu Neno la uzima. Nami najua ushuhuda huu kuwa watoka kwa Baba na kwa Mwana. Sisi tumeona, nasi twashuhudia, ya kwamba uweza wa Roho Mtakatifu umeandamana na kuwasilishwa kwa kweli, ukionya kwa kalamu na kwa sauti, na kuzitoa jumbe kwa mpangilio wake. Kuikana kazi hii kungekuwa ni kumkana Roho Mtakatifu, na kungetuweka katika kundi la wale walioiacha imani, wakisikiliza roho zidanganyazo.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Ositya akatwali mbombo yonsi mu kufumyapo cishinka ca bacetekela mu nkombe sha citetekelo cesu mu mbila sha kale, isho shatubikile pa cifulo ca paulu ica cine ca pe mpaka, kabili isho shashimika no kupela imibele ku mulimo. Shikulu Lesa wa kwa Israyeli aletungulula abantu Bakwe, no kubafungwilako icine icafuma ku mulu. Ishiwi Lyakwe lyalyumfwike, kabili na nomba licili lyumfwika, ukuti, Kabiyeni pantanshi ukufuma ku maka ukuya ku maka, ukufuma ku nkumbu ukuya ku nkumbu, ukufuma ku bukata ukuya ku bukata. Umulimo ulekolakana no kwikala uwakutali, pantu Shikulu Lesa wa kwa Israyeli e citetekelo ca bantu Bakwe.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Bene aba bafite ukuri mu buryo bw’inyigisho gusa, nk’aho bagufatishije imitwe y’intoki, kandi batigeze bazana amahame yako mu buturo bw’imbere bw’ubugingo, ahubwo bakaba baragumije ukuri gufite ubugingo mu rugo rw’inyuma, ntibazabona ikintu cyera na kimwe mu mateka yahise y’ubu bwoko cyabagize abo bari bo, kandi kikabashimangira nk’abakozi b’ivugabutumwa b’umwete, bashikamye, bakorera umurimo w’ubumisiyoneri mu isi.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
Okuhakanisa okw’obwire buno kw’omuwendo mungi, kwonka abo emitima yabo etakamenyekyerwa olw’okugwa aha Rwazi Kristo Yesu, tibaryetegereza kandi tibaryekkaine eki kuri amazima. Baryakira ekyo ekishemeza ebiteekateeko byabo, kandi baryatandika kukora omusingi ogundi oihireho ogwo ogwashweirweho. Baryeshembya obutiti bwabo n’ekitiinisa kyabo boonyini, nibateekateeka ngu basobireho kuhingura empango z’okwikiriza kwaitu, kandi kuzihinduramu empango ezi bo boonyini batekereizeho.
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Eyi gyina hɔ bɛkɔ so tenten bere tenten da so wɔ hɔ no nyinaa. Obiara a wabɛyɛ Bible no suani a ɔbɛn paa no behu na wate gyinabea a emu yɛ den no ase, a wɔn a wɔte ase wɔ asase yi abakɔsɛm no awiei nsɛm mu no wɔ mu. Wɔbɛte wɔn ankasa mmerɛwyɛ ne wɔn ahoɔhare ase, na wɔde no bɛyɛ wɔn adwuma a edi kan sɛ wonnya nyamesom su bi kɛkɛ da, na mmom sɛ wonya nkwa wom nkitahodi ne Onyankopɔn. Wɔrentumi nnya akokoduru da wɔn ho so kosi sɛ Kristo bɛyɛ ne su wɔ wɔn mu, anuonyam anidaso no. Na ahopɛ bɛwu; ahantan bepam afi ɔkra no mu, na wɔbɛnya Kristo brɛoo ne ne dwoodwoo.” Notebook Leaflets, 60, 61.