A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Elder Miller ukumbulula mu Malandilo Yakubilo ukuti kalangulukilo ka bapashita ba bantu amakumi cine konse na Kapashita Mukalamba uwa Bulesa ni nambala “81”. Mu Kusokolola “81” twasanga ukuti ilyo ikama ilya kulekelesha nganshi lyafumishiwapo, kwaba cimumyumu mu myulu pa hafu ya ora. Habakkuk 2:20 ilanda ukuti calo conse cilingile ukwikala cimumyumu ilyo Yehova ali mu tempile yakwe iya mushilo.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Na alipopasua muhuri ya saba, kukawa kimya mbinguni yapata muda wa nusu saa. Ufunuo 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
kunakula kwa muhuri wa saba kunatukia ndani ya siku thelathini, kwa maana huo ndio muhuri wa mwisho. Mnamo Desemba 31, 2023, mifupa ya Ezekieli ilianza mchakato wa ufufuo. Kisha Kristo akaanza kufundisha kwa siku arobaini. Tarehe hiyo iliashiria mwisho wa siku 1,260 tangu kukatishwa tamaa kwa Julai 18, 2020, na Yohana anatufahamisha katika Ufunuo kumi na moja kwamba tunapaswa kuipima hekalu, lakini tuache ukumbi wa nje. Ukumbi wa nje unaishia mwisho wa kutawanywa, kwa maana Yohana anatufahamisha kwamba hizo 1,260 zimepewa Mataifa ambao ndio ukumbi wa nje. Wakati wa kupima, historia hiyo inapaswa kuachwa.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Miller a teramuka no kumona no kubona umuntu wa koza mwandu, ciyumba cili ceka; kabili ilyo asansamuna ishiwi lyakwe, Miller acili mu cipanga. Ukufuma ku mulandu wa buuka bwa bafwile ukufika fye pa nshita imo ine iya mutemo wa pa Mulungu, Kristu aleimya itempele lya ba one hundred and forty-four thousand, nge fyo Acitile mu myaka amakumi yane na mutanda ukufuma mu 1798 ukufika mu 1844.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Upali atangisa kufundisha, akulonga mulimo mu tempeli yakwe, maka-maka mu masiku makumi yatatu. Apo malaika batulika kuceceka pa miniti makumi yatatu, apo akufundisha bapristi bakwe ba bahubiri ba Millerite imyanda itatu, nangula impi yakwe ya Gideoni imyanda itatu, nangula apo akusangulula mapu imyanda itatu ya 1843; kabili onse aya akucita mu masiku makumi yatatu ukufuma ku mpela ya mikate iisabula ifituntulu, ukufika ku mbila ya mapenga. Akusapula panshi pa cipinda ca kwa Miller, lelo ni panshi pakwe mwine, e ico cipinda ca kwa Miller ni tempeli yakwe. Alepwa ukumalizya umulimo wa kufutapo imembu nangu amashina ya abo abaaliitwe nga bakandeti ba kuba pakati ka bamyanda ikumi na bane mu fyumbu fine.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
پەیامی بوورەکەی کە پێنج ڕۆژ پێش بەرزبوونەوە و دە ڕۆژ پێش حوکم دێت، تاقیکردنەوەی بنچینەیییە. ئەوەی لەو سی خولەکەدا ڕوو دەدات کە ئاسمان بێدەنگە، یان لەو سی ڕۆژەی مەسیح فێرکردنی کاهینان دەکات، پێشتر دوو پۆل درووست کردووە کاتێک مۆرەکە لە ماوەی سێ هەنگاوی بوورە، بەرزبوونەوە و حوکمدا دەچەسپێت. بینینەوەکەی ئاسانە.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Kau ya vika mahali ambapo wapaswa kuipiga sauti ya ujumbe wa tarumbeta, nawe wakataa kuupiga huo ujumbe—umeshindwa.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
Bintambwe bitatu by’“inzamba, kuzamurwa no guca urubanza” ni ikimenyetso kimwe cy’inzira mu bice bitatu, nk’uko no mu ntangiriro z’amateka ikimenyetso kimwe cy’inzira cyagaragajwe n’“urupfu, ugushyingurwa n’umuzuko.” Ikigeragezo cy’intambwe eshatu ku iherezo ni cyo kigeragezo nyakuri kibanziriza, ku minsi itanu, itegeko ryo ku Cyumweru rya Pentekote.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Ndzi nga masiku ya ntlhanu endzhaku ka ku pfuka, ku fika makumu ya nkhuvo wa mapa lama nga riki na comela, naswona nhlengeletano yoleyo yo kwetsima yi kombisa ndzingo wo sungula ni wa masungulo wa 2024. Xana u ta dya Xinkwa xa Tilo kumbe xinkwa xa ku anakanya ka vanhu? Ndzingo wolowo wu fikile hi 2024, naswona a wu fanekiseriwile hi vupfukeri bya masungulo bya Adamu na Evha, Nimrod, Aroni, Yerobuwamu, Kora ni vaxandzuki vakwe, Maprotestente ya matimu ya vaMillerite, vupfukeri bya alpha bya John Harvey Kellogg, vupfukeri bya 1888 naswona, entiyisweni, vupfukeri bya 9/11. Vupfukeri bya masungulo bya Kayini byi humesa mhaka ya mavondzo eka makwenu, eka nxaxamelo hinkwawo wa vupfukeri bya masungulo.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Kielelezo vyote vya uasi wa msingi ni uasi dhidi ya Mungu, lakini vingine; kama vile waasi wa mwaka 1888, na waasi wa Kora, vinajumuisha ukweli kwamba mjumbe aliyechaguliwa ni sehemu ya mtihani. Kukataliwa kwa utambulisho wa Miller kwamba ni Roma inayoithibitisha njozi katika Danieli 11:14, ni kukataliwa kwa ujumbe na kwa mjumbe pia. Mtihani huo ni wa msingi, kwa maana si kwamba tu Baba Miller aliwatambulisha wanyang’anyi wa aya ya kumi na nne kuwa ni Roma, bali pia mwana wa Miller.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Mazuva mashanu pashure porumuko rwa31 Zvita 2023, ushumiri hwaMiller hwedzidziso yokugadzirira hwakatorwa noUyo akatevera shure kwaJohani. Kwemazuva makumi matatu, dzidziso inokosha kuvashumiri vomutemberi yaizopiwa “chiso nechiso” naKristu. Kugadzirira ikoko kwakanga kuri kugadzirira uprista hwe80, kuti huzivise shoko renyevero romutambo wehwamanda.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Iyo myiteguro y’iminsi mirongo itatu igizwe n’ikigeragezo cya mbere cy’ishingiro ku ntangiriro n’ikigeragezo cya kabiri cy’urusengero ku iherezo. Ikigeragezo cya kabiri cy’urusengero kirarangira mbere y’uko impanda zivuzwa, kandi iyi ngingo ni yo ihagarariwe mu nzozi za Miller igihe Kristo yajugunyaga amabuye y’agaciro mu gasanduku. Ni nyuma y’uko akoze ibyo, ni bwo atumira Miller ngo “aze arebe.” Ni kuva ku muburo w’impanda kugeza ku kuzamurwa kugana mu rubanza, ari bwo ibendera rishyirwaho mbere y’itegeko ryo ku Cyumweru. Amabuye y’agaciro yose aba ari mu rusengero mbere y’uko Miller ahamagarwa ngo “aze arebe,” kandi ni igihe abagabo babiri b’abahamya bazamurwa mu bicu, ari bwo abanzi babo bababona.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
2020年に成就しなかった、イスラムからの攻撃に関する彼らの予測は、スノウの真の真夜中の叫びがそうであったように、訂正された後に繰り返されるべきである。ミラーは自らそれを真夜中の叫びと認識していた理解を有していたが、サミュエル・スノウはミラーの真夜中の叫びのメッセージを訂正した。そのため、ミラー派の歴史において、スノウの真夜中の叫びのメッセージは「真の」真夜中の叫びのメッセージと呼ばれている。真夜中の叫びのメッセージとは、訂正され、その訂正によって力を与えられたメッセージである。
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Abakutazisibwa babonye mu Byanditswe ko bari mu gihe c’uguteba, kandi ko bategerezwa kurindira bihanganye ugushitswa kw’ivyo vyeretswe. Icemezo nyene cabatumye barindira Umwami wabo mu 1843, ni co cabatumye bamwitega mu 1844.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Kihari hicho kilitokea mwishoni mwa kipindi cha 1840 hadi 1844, na pia kilitokea mwanzoni. Josiah Litch alitabiri utimilifu wa Uislamu katika mwaka wa 1840. Aliweka utabiri wake katika rekodi ya umma mwaka wa 1838, kisha akausahihisha siku kumi kabla ya tarehe 11 Agosti 1840. Utimilifu wa utabiri uliosahihishwa uliutia nguvu ujumbe wa malaika wa kwanza. Ujumbe wa pili ulitiwa nguvu na ujumbe uliosahihishwa wa Kilio cha Usiku wa Manane. Mashahidi wawili kutoka katika historia moja ambao ni shahidi wa alfa na shahidi wa omega. Kwa pamoja wanatambulisha kutiwa nguvu kwa ujumbe kunakotegemea kusahihishwa kwa ujumbe uliotangulia.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Alfa ni utambulisho wa unabii wa Uislamu, na omega ni utambulisho wa unabii wa mlango uliofungwa. Mstari juu ya mstari, Uislamu mwaka 1840 na mlango uliofungwa mwaka 1844, hutambulisha Uislamu na mlango uliofungwa kuwa ujumbe wa Kilio cha Usiku wa Manane. Mwanzoni mwa ujumbe huo Uislamu hufunguliwa, kama katika kuingia kwa ushindi kwa Kristo. Katika hatua hiyo mlango hufungwa katika mfano wa mabikira kumi, kama vile mlango hufungwa juu ya hukumu ya nyumba ya Mungu. Mwishoni mwa ujumbe huo, Uislamu hupiga tena wakati mlango unafungwa juu ya Marekani.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Cingcaihna ding pakhat chu, Levitikas dal hnih-thum-in-a-thum hian, a tîr lamah Kalhlan Kût hmaichhawnna hmun thumte leh a tâwp lamah puithiamte hmaichhawnna hmun thumte a lo langtir tih hi a ni. Puithiamte chu Sunday dân huna thilhlan anga kaihchhuah an ni a; nimahsela, chu thil thleng hma chuan an tihthianghlim tawh a ni. An kaihchhuah hunah chuan, anni chu hmâwpâwl a ni a; Krista chu line tîr lamah hmaichhawnna hmun thum hmangin kaihchhuah a nih khân, khawvêl zawng zawng chu Amah hnenah a hruai khâwm a ni. Mi sang za li leh sawmli pali kaihchhuahna chu, Krista kaihchhuahna hmanga bul ṭan tawh line tâwpna a ni. A tîr lam leh a tâwp lam pahnihah hian, hmaichhawnna hmun thum nei waymark pakhat a lo lang a ni.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Ku mwanzo kuna hatua tatu zinazofuatwa na siku tano, na mwishoni kuna hatua tatu zinazofuatwa na siku tano. Tangu wakati huo na kuendelea, simulizi linamhusu umati mkubwa, kwa maana ukuhani umeimarishwa kuwa bendera ya wale mia moja na arobaini na nne elfu. Siku saba za Vibanda ni kipindi kwa ajili ya Mataifa. Tukiondoa wakati wa Mataifa unaoanza katika sheria ya Jumapili, na tukiondoa siku tatu na nusu zilizoishia mwaka 2023, tunayo hekalu la wale mia moja na arobaini na nne elfu likiwakilishwa ndani ya siku hamsini za majira ya Pentekoste tangu Desemba 31, 2023 hadi sheria ya Jumapili iliyo karibu kuja.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Kuva ekuvukeni kwabafileyo kwezintombi, izinsuku ezinhlanu; izinsuku ezingamashumi amathathu ezilandelayo, ezabapristi. Bese kuba nezinsuku ezinhlanu zesigijimi secilongo ezivela ezintombini, ziphethe ngokwenyuka kwazo lapho izinsuku ezingamashumi amane ziphela, kulandele izinsuku ezinhlanu eziya ekwahlulelweni, kulandele izinsuku ezinhlanu eziya emthethweni weSonto. Njengophawu lwezintombi, inani elithi “5” libeka obala izinyathelo zalabo abayizinkulungwane eziyikhulu namashumi amane nane, abayizintombi futhi abayabapristi.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Mazuwa makumi matatu ga kulongesa, muhuli nu muhango wa saba gugudulwa, kabili ni mu kipindi hicho Miller akamona mapambo ya thamani yakurejeshwa. “Iza kandi wona” ni ishara ishinga pa mihango ine ya mbele; nipo, muhango wa saba gujukulwe, Miller akaambwa ati, “Iza kandi wona,” lelo bamalaika bonse mu igulu bakangwila fye mu butalalelo. Iroto lya Miller lilelangulwila ukushindikwa kwa mapambo ya thamani ayo ye bamo ne nkana ne myanda ine na makumi yane na bane, kabili limo line lilelangulwila mapambo ya thamani ayo ye butumwa bwa Kuleleka kwa Pakatipakati ka Bushiku. Ubo butumwa buleta amaka ku banyina-mwenso ayo yakwanisha ukushindikwa, kabili umuntu wa buraashi wa fiko alelangulula Uyo uutungulula bonse ababomfi n’obutumwa.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 بنیادی آزمائش کی نمائندگی کرتا ہے، اور اب 2026 میں ہیکل کی آزمائش آ پہنچی ہے۔ اب ہم اُس تیس روزہ مدت میں ہیں جس میں مسیح تعلیم دے رہے ہیں، اور اس حقیقت کو نہ پہچاننا مہلک ہے۔
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Kumtambua ujumbe na mjumbe kulikuwa sehemu ya jaribu la msingi lililowakilishwa na Rumi kuuthibitisha ule maono, na ni sehemu ya kisa cha Eliya na Ahabu.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Mu mwaka gwa makumi gasatu na munani ogwa Asa mfalme wa Yuda, Ahabu mwana wa Omri akaanza kutawala juu ya Israeli; naye Ahabu mwana wa Omri akatawala juu ya Israeli katika Samaria miaka ishirini na miwili. Naye Ahabu mwana wa Omri akafanya yaliyo maovu machoni pa Bwana kuliko wote waliomtangulia. Ikawa, kana kwamba lilikuwa jambo jepesi kwake kutembea katika dhambi za Yeroboamu mwana wa Nebati, akamwoa Yezebeli binti Ethbaali mfalme wa Wasidoni, akaenda akamtumikia Baali na kumsujudia. Naye akamwinulia Baali madhabahu katika nyumba ya Baali, aliyoijenga katika Samaria. Ahabu akafanya Ashera; naye Ahabu akamghadhibisha Bwana, Mungu wa Israeli, kuliko wafalme wote wa Israeli waliomtangulia. Katika siku zake Hieli, Mbetheli, akaijenga Yeriko; akaweka msingi wake kwa gharama ya Abiramu mzaliwa wake wa kwanza, na kuyasimamisha malango yake kwa gharama ya Segubu mwana wake mdogo, sawasawa na neno la Bwana alilolinena kwa mkono wa Yoshua mwana wa Nuni. Naye Eliya, Mtishbi, wa wakazi wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye nimesimama mbele zake, hakutakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Ahab ile ilişkilendirilen sayılar, pasajın bağlamına katkıda bulunur. “Otuz sekiz”, bir “ayağa kalkışı” temsil eder. İsrail’e, otuz sekizinci yılda “ayağa kalkıp” Vaat Edilmiş Topraklar’a girmesi buyurulmuştu.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
لەبەر ئەوە من وتم: ئێستا هەستن و لە ڕووباری زەرەد بپەڕنەوە. ئێمەش لە ڕووباری زەرەد پەڕینەوە. ماوەی ئەو کاتەی کە لە قادێش-بەرنیا دەرچووین هەتا ئەوەی لە ڕووباری زەرەد پەڕینەوە، سی و هەشت ساڵ بوو؛ هەتا هەموو ئەو نەوەی پیاوانی جەنگ لە ناو سوپاکەدا لەناوچوون، وەک یەزدان بۆیان سوێندی خواردبوو. دواوتار 2:13، 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Yesu akamponya yule mtu kilema aliyekuwa na umri wa miaka thelathini na minane alipomwambia, “simama.”
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Na hapo palikuwa na mtu mmoja aliyekuwa na udhaifu kwa muda wa miaka thelathini na minane. Yesu alipomwona amelala, na akajua ya kuwa amekuwa katika hali hiyo muda mrefu, akamwambia, Je, wataka kuponywa? Yule mgonjwa akamjibu, Bwana, mimi sina mtu wa kuniweka ndani ya birika maji yanapochafuka; lakini ninapokuja mimi, mtu mwingine hushuka mbele yangu. Yesu akamwambia, Ondoka, jitwike godoro lako, uende. Mara akaponywa yule mtu, akalichukua godoro lake, akaenda; na siku hiyo ilikuwa sabato. Yohana 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Josiah Litch akatula obwunabbi mu 1838, bwe yabutereeza ennyo mu 1840. Omwaka ogw’okusatu mu munaana Musa gw’ajjuliza mu Ekyamateeka Olwokubiri, era gwe gwali n’omwaka ogw’amakumi ana. Enkola ya Josiah Litch ey’emitendera ebiri yafaanana n’okuzza obuggya okw’emitendera ebiri okw’omuntu gwe baatuuma erinnya lye limu naye, kabaka Yosiya. Ennamba 38 ne 40 bwe zikwasagana, zikiikirira okuyimuka, kye kintu ekibaawo eri abajulirwa bombi bwe bayimusibwa mu bire.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Na Litch, kolamisa esalemaki na nzela ya nsango ya Islam ya mawa ya mibale. Kolamisa oyo etiamami elembo na bomati ya Klisto, eyaka nsima ya nsango ya kelelo ya Islam. Matambe wana mibale ya liboso ya elembo ya nzela ya kelelo, bomati mpe kosambisama, emonisamaki na elilingi na Litch, oyo matambe na ye mibale emonisamaki na elilingi na nzela ya boyangeli ya lisekwa mpe ya mbongwana ya matambe mibale ya mokonzi Yosiya. Na Deteronome motindo ezalaki ete batelema mpe bakende na Mokili ya Elaka, mpe kotombola elembo ya etandeli na mobeko ya Lomingo ezali elaka yango moko kaka.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Akabu alitawala miaka ishirini na miwili; hivyo anatawala katika kipindi ambacho Uungu unaunganishwa na ubinadamu, nacho ni kipindi cha siku thelathini kinachotangulia ujumbe wa tarumbeta. Akabu ni Trump, ambaye atamwoa Yezebeli katika wakati wa karibu sana. Katika kipindi cha Trump, ni Eliya peke yake aliye na ujumbe wa mvua. Ukweli huu ni wa msingi, kwa maana mwendo wa wale mia moja na arobaini na nne elfu ni mwendo wa mbinu ya mstari juu ya mstari; na mbinu hiyo imejengwa juu ya ukweli wa msingi kwamba mwendo wa matengenezo wa wale mia moja na arobaini na nne elfu umeonyeshwa kwa mifano na kila mwendo wa matengenezo katika historia takatifu. Katika kila mmoja wa hiyo mienendo viongozi walikuwa sehemu ya mchakato wa kupimwa. Kila mara.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Ahab ni mfalme wa saba tangu Yeroboamu, nasi tumeonyesha mara kwa mara jinsi Ahabu alivyo hali ya wakati wa msukosuko wa sheria ya Jumapili. Tumeonyesha jinsi kanisa la Waadventista wa Sabato wa Laodikia lilivyoijenga upya Yeriko mwaka 1863, jambo lililowagharimu akina White wana wao mkubwa na mdogo zaidi, na hivyo kuwa mfano wa Yeriko wakati wa sheria ya Jumapili. Mwaka 1863 ni mfano wa sheria ya Jumapili.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Ekiandi kisumbolika kyavula kimanyisya iki kipindi ngwika mwiikidyo kya mia na arobaini na ine elfu, na mwo kipindi kingi, kuleka ueleweo wa Miller wa kweli umwe waviikwe pa meesa ya Habakuki ya 1843 ni uasi wa msingi, na uu uasi wavugha kuhela kwa kumanya mjumbe musagulwa wa Mungu kwa kisingizio kila kimwe na kya waasi va Kora na waasi va mwaka wa 1888, avavo vasemile kwa kwamba kutaniko kyonse ni kitakatifu.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Hatuko sasa katika jaribu la hekalu, wakati madirisha ya mbinguni yanafunguliwa pamoja na mlango wa kipindi cha utawala wa Mungu. Mlango huo wa kipindi cha utawala wa Mungu huashiria mpito wa makuhani kutoka Laodikia kwenda kwa makuhani wa Filadelfia. Huashiria utengano wa vito vya bandia na vya kweli katika ndoto ya Miller. Madirisha hayo hutambulisha laana au baraka. Malaki tatu huweka msingi wa jaribu juu ya kurudi. Ndoto ya Miller husisitiza urejesho wa ukuhani na wa ujumbe pia. Ufunuo kumi na tisa hutambulisha jeshi la Bwana linaloinuliwa wakati utabiri wa ujumbe wa tarumbeta wa Uislamu unapotimizwa.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Mipimvya uzezeo wa ujumbe wa tarumbeta ni wa pili, nao ndio mtihani wa hekalu. Ndoto ya Miller huzaa kurudiwa mara mbili, jambo ambalo daima huhusishwa na mtihani wa pili, kwa maana ndoto ya Miller hutumia vito kama jumbe na pia kama wajumbe. Mtihani wa hekalu unahusisha matumizi ya mbinu ya mstari juu ya mstari ya mvua ya mwisho. Unawahitaji makuhani kuliona hekalu katika mistari mbalimbali ya unabii ili kupatanisha jumbe. Sanduku kubwa zaidi la yule mtu wa brashi ya vumbi ni hekalu la wale mia moja na arobaini na nne elfu, na ghala la Malaki ni hilo hilo. Kiini cha vyombo vya hekalu ni sanduku la agano, ambalo makerubi wafunikao hulitazama daima, hivyo kusisitiza mtazamo wa viumbe wote watakatifu. Watakatifu katika historia hii wanapaswa kulitazama hekalu na kuchungulia ndani ya sanduku la agano.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Kurdish passage unavailable
This passage is not yet available in Kurdish.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
ଲେବୀୟ ପୁସ୍ତକ ତେଇଶ ଅଧ୍ୟାୟ, ଖ୍ରୀଷ୍ଟଙ୍କ ପୁନରୁତ୍ଥାନ ସମୟରେ ଆରମ୍ଭ ହୋଇ ପଚାଶ ଦିନ ପରେ ପେନ୍ତେକୋଷ୍ଟ ଦିନ ପର୍ଯ୍ୟନ୍ତ ଅବ୍ୟାହତ ରହିଥିବା ପେନ୍ତେକୋଷ୍ଟୀୟ ଋତୁର ଶେଷ ପ୍ରକାଶରେ ଏକ ଲକ୍ଷ ଚଉଳିଶ ହଜାରଙ୍କ ଯାଜକତ୍ୱ ବିଷୟରେ ଅଟେ। ଲେବୀୟ ପୁସ୍ତକ ତେଇଶର ପ୍ରଥମ ବାଇଶ ପଦକୁ ଶେଷ ବାଇଶ ପଦ ସହିତ ସମନ୍ୱିତ କରାଯାଇଲେ, ପେନ୍ତେକୋଷ୍ଟୀୟ ଋତୁ ସ୍ଥାପିତ ହୁଏ। ଉଇଲିୟମ୍ ମିଲରଙ୍କ ସ୍ୱପ୍ନ ଚିହ୍ନଟ କରେ ଯେ, ପରମେଶ୍ୱରଙ୍କ ବାକ୍ୟର ରତ୍ନମାଣିଗୁଡ଼ିକ ଉଭୟେ—ବାର୍ତ୍ତା ଏବଂ ବାର୍ତ୍ତାବାହକମାନେ—ଅଟନ୍ତି।
“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.” Life Sketches, 429.
“Nî bi rastî fersendên girîng û biha ji bo wergirtina tecrubeyekê hebûn. Min di peyamên meleka yekem, duyem, û sêyem de tecrubeyek hebû. Melek wekî ku di nav asîmanê de difirin têne nîşandan, ji cîhanê re peyamek hişyariyê ragihînin, û bi awayekî rasterast girêdayî gelê ku di rojên dawî yên dîroka vê erdê de dijîn in. Kes dengê van melekên nabihîze, çimkî ew nîşaneyek in ku gelê Xwedê temsîl bikin, yên ku bi hevahengiya gerdûna asîmanê re dixebitin. Mêr û jinên ku bi Ruhê Xwedê hatine ronak kirin, û bi rastiyê hatine pîroz kirin, van sê peyaman bi rêza wan ragihînin.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Malaika ni ishara ya watu wa Mungu wanaotangaza ujumbe unaowakilishwa na yule malaika.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Zaman kısadır. Birinci, ikinci ve üçüncü meleğin mesajları, dünyaya verilecek olan mesajlardır. Biz üç meleğin sesini sözcüğün gerçek anlamıyla işitmiyoruz; ancak Vahiy’deki bu melekler, yeryüzü üzerinde bulunacak ve bu mesajları verecek olan bir halkı temsil ederler.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
Yohana aliona “Malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu; na dunia yote ikaangazwa kwa utukufu wake.” Ufunuo 18:1. Kazi hiyo ni sauti ya watu wa Mungu wakitangaza ujumbe wa onyo kwa ulimwengu.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
مەڵائیکەکان نمایەری ئەو گەلانەن کە پەیامەکانی نمایەندراو بە مەڵائیکەکان دەگەیەنن. ویلیام میلەر لە پێشبینیدا لە ژمارەیەکی زۆر لە جێبەجێکردنەوەکاندا نمایەندراوە. یەکێک لەو جێبەجێکردنەوانە ئەوەیە کە میلەر بەو پێشبینییە یەکەم و کۆتاییانە نمایەندراوە کە ڕێنمایی کرا بۆ جاڕدانیان. حەوت کات، یان ٢٬٥٢٠ ساڵ، کە لە ١٧٩٨ تەواو بوو، دۆزینەوەی ئەلفای میلەر بوو، و پاککردنەوەی پیرۆزگاکە لە کۆتایی ٢٬٣٠٠ ئێواران و بەیانان لە ٢٢ی ئۆکتۆبەری ١٨٤٤ دۆزینەوەی ئۆمێگای میلەر بوو. مێژووی میلەری لە ١٧٩٨ تا ١٨٤٤ نمایەندراوە، و هەرچەندە ئەو مێژووە مێژووی مەڵائیکەی یەکەم و دووەم بوو، بە ناوی ئەو پەیامبەرەی ئەو مێژووە بانگەشە دەکرێت. مێژووی میلەری دەناسێنێت کە میلەر “دەنگ” بوو کە پەیامی مەڵائیکەی یەکەم و دووەم جاڕدەدا، و مەڵائیکەی یەکەم دەستپێکردنی حوکم ڕاگەیاند لە ٢٢ی ئۆکتۆبەری ١٨٤٤، و مەڵائیکەی یەکەم لە کاتی کۆتاییدا لە ١٧٩٨ هات، لە کۆتایی “حەوت کات”ی پەرتبوونی شانشینی ئیسرائیل. میلەر هێمای هەردوو پێشبینیی ٢٬٥٢٠ ساڵ و پێشبینیی ٢٬٣٠٠ ساڵە.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
1798年の最初の道標は、1844年10月22日に2,300年が終わるとき、審判が始まることを告げた。次いで主は第七日安息日の光を開かれ、御業を成し遂げることを御旨とされたので、1856年には七つの時についてさらにいっそうの光を開こうとされたが、信仰の代わりに反逆が現された。七つの時はミラー派の歴史のアルファであり、2,300はオメガである。
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Minda saba ni ewakilishwa na Sabato ya mwaka wa saba, na zile 2,300 zinawakilishwa na Sabato ya siku ya saba. Historia ya Wamilleri inawakilishwa na 1798 na 1844, na 1798 inawakilisha zile nyakati saba na 1844 inawakilisha ile miaka 2,300. Hizo Sabato mbili ni vihimili vya mwanzo na mwisho vya historia inayowakilishwa katika Mambo ya Walawi ishirini na tatu. Hizo Sabato mbili zinawakilisha jumbe mbili, zinazofanya ujumbe mmoja. Hizo jumbe mbili zinawakilisha Wamilleri, kwa maana watu wanaozitangaza hizo jumbe wanawakilisha malaika wanaoifananisha hiyo jumbe. Mwaka 1798 malaika wa kwanza aliwasili, na mwaka 1844 malaika wa tatu aliwasili.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Abalewi esatu mu mukaga eyo Enfumo z’Emikolo erina emikolo musanvu n’okukuŋŋaana okutukuvu musanvu, newaakubadde nga buli mukolo si kukuŋŋaana kutukuvu, era n’okukuŋŋaana okutukuvu kwonna si mukolo. Emikolo gyonna gigwa wakati w’okukuŋŋaana okutukuvu okw’olubereberye n’okw’enkomerero, kwe kugamba Ssabbiiti ey’olunaku olw’omusanvu ku ntandikwa ne Ssabbiiti ey’omwaka ogw’omusanvu ku nkomerero. Ebyafaayo by’emikolo bino bikomezebwa ku njuyi zombi ne Ssabbiiti zombi ezikiikirira William Miller ne ba Millerites.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Revitiko makumi mbili na tatu kiambasamo kya mivese ishirini na mbili ya kwanza na mivese ishirini na mbili ya mwisho, wakati mivese hiyo inaunganishwa, msimu wa Pentekoste unatambulishwa. Muundo unaowekwa kwa kuyaleta pamoja mistari hiyo ni wa kimungu kabisa. Msimu wa Kipentekoste wa muundo huo unaonyesha wazi hatua tatu za malaika watatu. Unabeba muhuri wa “Kweli.” Unabeba muhuri wa Alfa na Omega. Unabeba muhuri wa Palmoni. Unamwongoza mwanafunzi mpaka kwenye kiini chenyewe cha Patakatifu pa Patakatifu. Unaitambulisha hekalu la wale mia moja arobaini na nne elfu. Unaendelea hadi kwenye dunia iliyofanywa upya.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
ئو حەقیقەتەی لاویان بیست و سێ ئێستا لە پەیوەندییەوە بە تاقیکردنەوەی پەرستگا، کە پێش تاقیکردنەوەی لیتماس و تاقیکردنەوەی سێیەم دێت، مُهرەکەی لادەکرێت. فریشتەی سێیەم لە ساڵی 1844 هات، پاشان دووبارە لە 9/11، و پاشان دیسان لە 2023. کاتێک فریشتەی سێیەم لە 1844 هات، دڵسۆزان پێویست بوو بە باوەڕ شوێن کەون بە مەسیح بۆ شوێنی پیرۆزترین. لاویان بیست و سێ ڕێگای چوونە ناو شوێنی پیرۆزترینە و پێکهاتەیەک لە تاقیکردنەوەی پەرستگا نیشان دەدات. بە یۆحەنا گوترا کە پەرستگا بپێوێت، هەروەها ئەوانەش کە تێیدا دەپەرستن.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Emi kaadi ya Miller ni hekalu, na vito ni waabuduo waliomo ndani yake. Ghala ya Malaki ni hekalu, na zaka ni waabuduo waliomo ndani yake. Msimu wa Pentekoste, kama unavyowakilishwa katika matumizi ya “mstari juu ya mstari” ya Mambo ya Walawi ishirini na tatu, unaliwakilisha hekalu la wale mia moja arobaini na nne elfu. Kwa namna ya moja kwa moja zaidi, unaifafanua sanduku la agano, pamoja na makerubi wa kifuniko wakizitazama Amri Kumi, fimbo ya Haruni iliyochipuka, na chungu cha dhahabu cha mana.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Overing kerubi ni malaika, na malaika huwakilisha ujumbe na mjumbe. Ujumbe ulio ujumbe wa alfa wa Mambo ya Walawi ishirini na tatu ni Sabato ya siku ya saba, na ujumbe wa omega ni Sabato ya mwaka wa saba. Vyote viwili ni jumbe, na pia ni jumbe za alfa na omega za William Miller na Wamilleri, pamoja na utimilifu wa “nyakati saba,” mwaka 1798, ishara ya Sabato ya mwaka wa saba, na mwaka 1844, Mungu aliwaongoza watu Wake kuingia Patakatifu pa Patakatifu, ambako waligundua Sabato ya siku ya saba. Sabato hizo mbili ndizo makusanyiko matakatifu ya kwanza na ya mwisho katika Mambo ya Walawi ishirini na tatu, na kipindi cha Pentekoste kimewekwa kati ya hizo zote mbili, kama vile sanduku lilivyowekwa kati ya makerubi wawili wafunikao.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Urusengero rugomba gupimwa, kandi bikubiyemo gusiga inyuma urugo rw’urusengero rwahawe Abanyamahanga. Mu gihe cy’urubanza rw’itegeko ryo ku Cyumweru, urubanza rutangirira ku nzu y’Imana rurangira, maze urubanza rw’Abanyamahanga rugatangira. Ibihe by’Abanyamahanga byarangiye mu wa 1798, ku iherezo ry’imyaka 1,260; kandi ku iherezo ry’iminsi itatu n’igice, (ikimenyetso cya 1,260) Yohana yagombaga gusiga inyuma urugo rw’urusengero.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Nami nikapewa mwanzi mfano wa fimbo; naye malaika akasimama, akisema, Inuka, ukapime hekalu la Mungu, na madhabahu, na hao waabuduo humo ndani. Lakini ua ulio nje ya hekalu uuache, wala usiupime; kwa maana umepewa Mataifa: nao wataukanyaga mji mtakatifu kwa miezi arobaini na miwili. Ufunuo 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Lupangu lwakutala lwafwile kulekelwa ku meso, pantu lwapewe ku Bantu ba mafyalo, abo balwanshile panshi pa makasa yabo pa nshiku shitatu ne hafu, nangu pa myeshi makumi yane na ibili.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Na bango bakokweya na mopanga, mpe bakokende na boombo kati na bikólo nyonso; mpe Yerusaleme ekonyatama na Bapakano, kino bileko ya Bapakano ekokokisama. Luka 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Abapagani bāra byarangiye mu 1798, igihe igitabo cya Daniyeli cyafungurwaga.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Mu rusengero rw’i Yerusalemu hari urukuta ruto rwatandukanyaga urugo rw’inyuma n’ibindi bice byose by’inyubako yera. Kuri urwo rukuta hari handitswe inyandiko mu ndimi zitandukanye, zivuga ko nta bandi bemerewe kurenga uwo mupaka keretse Abayuda. Iyo Umunyamahanga aza kuba yaratinyutse kwinjira mu kibuga cy’imbere, aba ahumanyije urusengero, kandi yari kubizira akicwa. Ariko Yesu, we washinze urusengero n’imirimo yarwo, yikururiye Abanyamahanga ku bwo umurunga w’impuhwe za kimuntu, naho ubuntu bwe bw’ubumana bubazanira agakiza Abayuda banze kwakira.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
31-декабрь, 2023-жыл, 18-июль, 2020-жылдагы көңүл калуудан тартып эсептелген пайгамбарлык үч жарым күндү аяктады. Ал үч жарым жыл пайгамбарлык кабар ошондо мөөрүнөн ачыларын, бутпарастардын убактылары аткарылганын жана ибадаткананы жана андагы сыйынуучуларды өлчөө ишинен баш тартылганын аныктайт. Жекшемби мыйзамында, ал Элүүнчү күн мезгилинде Элүүнчү күн майрамы болгон учурда, сот бутпарастарга өтөт. Биз жүз кырк төрт миңдин ибадатканасын өлчөөдө бутпарастардын убактыларын артта калтырганыбызда, 31-декабрь, 2023-жылдан Жекшемби мыйзамына чейинки аралык ибадаткана экенин табабыз.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Ushuhuda wa hekalu ni kwamba huinuliwa kwa hatua mbili; kwanza msingi, kisha hekalu hutambulishwa kuwa limekamilika wakati jiwe la msingi lililokataliwa, kwa njia ya ajabu, linakuwa jiwe kuu la pembeni. Msingi uliwekwa wakati Israeli wa kale walipotoka Babeli katika historia ya amri ya kwanza, na hekalu lilikamilishwa katika historia ya amri ya pili, lakini kabla ya amri ya tatu. Jaribio la msingi lilitukia mwaka 2024 na sasa tuko katika jaribio la hekalu. Jaribio hilo la hekalu linafikia mwisho wake katika jaribio la tatu na la litmusi, na jaribio la hekalu linawataka watu wa Mungu kupima hekalu.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
ഒഴിവുപുസ്തകം ഇരുപത്തിമൂന്നിലെ ദേവാലയം 2023 ഡിസംബർ 31 മുതൽ ഞായർനിയമം വരെയുള്ള കാലഘട്ടത്തിൽ ഉയർത്തിപ്പണിയപ്പെടുന്നു; ആ പ്രവാചകചരിത്രത്തിനുള്ളിൽ പ്രവചനം അനാവൃതമാകുമ്പോഴൊക്കെയും സംഭവിക്കുന്ന മൂന്ന് പരീക്ഷണങ്ങളും പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നു. ആ മൂന്നിൽ അവസാനത്തേത് ലിറ്റ്മസ് പരീക്ഷണമാണ്; അതിനെ എക്സറ്റർ ക്യാംപ് മീറ്റിംഗ് പ്രതിനിധീകരിച്ചു. ആ സംഗമത്തിൽ, എൽഡർ സ്നോ തന്റെ സത്യമായ മിഡ്നൈറ്റ് ക്രൈ എന്ന സന്ദേശം രണ്ടുതവണ അവതരിപ്പിച്ച കൂടാരത്തിലെ യോഗങ്ങളിൽ നിങ്ങൾ പങ്കെടുത്തു, അല്ലെങ്കിൽ വാട്ടർടൗൺ കൂടാരത്തിലെ വികാരാധീനവും അസന്തുലിതവുമായ യോഗങ്ങളിൽ നിങ്ങൾ പങ്കെടുത്തു. യോഗങ്ങൾ അവസാനിച്ചപ്പോൾ സത്യമായ മിഡ്നൈറ്റ് ക്രൈയുടെ സന്ദേശം ഒരു തിരമാലപ്പാച്ചിലുപോലെ വ്യാപിച്ചു. എക്സറ്റർ ലിറ്റ്മസ് പരീക്ഷണമായിരുന്നു; ലിറ്റ്മസ് പരീക്ഷണം മുദ്രയിടലിനെ പ്രതിനിധീകരിക്കുന്നു.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Komkuya Exeterê bi derketina serfiraz a Mesîh bo Orşelîmê hatibû nimûnekirin, û Lazarus kerê ku Îsa li ser siwar bû rê dida. Mirina Lazarusê bêhêvîtiya 18ê Tîrmeha 2020an bû, lê ew di heman demê de mûcîzeya tacdar a Mesîh û “mohra” xwedêtiya Wî jî bû.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Kristo angalikuwa katika chumba cha mgonjwa, Lazaro asingalikufa; kwa maana Shetani asingalikuwa na uwezo juu yake. Mauti yasingaliweza kuelekeza mshale wake kwa Lazaro mbele za Mtoaji wa Uzima. Kwa hiyo Kristo alikaa mbali. Alimwacha adui aitumie nguvu yake, ili ampinge na kumrudisha nyuma akiwa adui aliyeshindwa. Alimruhusu Lazaro apite chini ya utawala wa mauti; nao wale dada wenye huzuni wakamwona ndugu yao amewekwa kaburini. Kristo alijua ya kuwa, walipotazama uso wa ndugu yao aliyekufa, imani yao katika Mkombozi wao ingejaribiwa vikali sana. Lakini alijua ya kuwa, kwa sababu ya pambano walilokuwa wakilipitia wakati huo, imani yao ingeng’aa kwa nguvu iliyo kubwa zaidi. Alisikia kila uchungu wa huzuni waliouvumilia. Hakuwapenda hata kidogo pungufu kwa kuwa alikawia; bali alijua ya kuwa kwa ajili yao, kwa ajili ya Lazaro, kwa ajili Yake Mwenyewe, na kwa ajili ya wanafunzi Wake, ushindi ulikuwa wa kupatikana.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Akununsoanmo,’ ‘na moagye adi.’ Wɔn nyinaa a wɔreto wɔn nsa akɔ so sɛ wɔmfa nka Onyankopɔn nsa a ɛkyerɛ kwan no, wɔn abasamtu kɛse bere ne bere a ɔsoro mmoa bɛn wɔn paa. Wɔde aseda bɛhwɛ wɔn kwan no fã a ɛyɛ sum sen biara no akyi. ‘Awurade nim sɛnea obegye wɔn a wosuro Onyankopɔn no afi mu,’ 2 Peter 2:9. Sɔhwɛ biara ne amanehunu biara mu no, ɔde wɔn bɛba adi a gyidi a emu yɛ den kɛse ne osuahu a ɛsom bo kɛse ka ho.”
“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.
“라사로에게로 가시기를 지체하심에 있어, 그리스도께서는 당신을 영접하지 아니한 자들을 향한 자비의 목적을 지니고 계셨다. 그분은 머무르셨으니, 이는 라사로를 죽은 자 가운데서 일으키심으로써 완고하고 믿지 아니하는 당신의 백성에게 당신이 참으로 ‘부활이요 생명’이심을 입증하는 또 하나의 증거를 주시기 위함이었다. 그분은 이스라엘 집의 가난하고 방황하는 양들인 그 백성에 대한 모든 희망을 포기하기를 차마 하지 못하셨다. 그들의 회개하지 아니함으로 말미암아 그분의 마음은 찢어지고 있었다. 그분은 자비 가운데서, 당신이 회복자이시며, 생명과 썩지 아니함을 밝히 드러내실 수 있는 유일하신 분이심을 그들에게 보여 주는 또 하나의 증거를 주기로 뜻하셨다. 이것은 제사장들이 곡해할 수 없는 증거가 될 것이었다. 이것이 그분께서 베다니로 가시기를 지체하신 이유였다. 이 최고의 기적, 곧 라사로를 일으키신 일은, 그분의 사역과 그분의 신성에 대한 주장 위에 하나님의 인을 찍는 것이 될 것이었다.” 시대의 소망, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Ukwingira kwo kunesha kwatanguranye no kubohora indogobeke kugira ngo Kristo ayigenderako.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Mensaxe ya Kelelo ya Pónois yáyikanganyíki ná mensaxe ya mwanju wa zole yina yáfíká na ntangu ya mabanza ya ntete yina yásilikisá. Na ntangu ya Klisto, mabanza yina ya kusilikisa vwandá lufwa lwa Lazalo; mpe, samu na ba-Millerite, yawu vwandá profesi ya 1843 yina yásalamá ve, yina yáfíká na Kilumbu ya 19 ya Avril, 1844. Mabanza nyonso yina zole ya kusilikisa ke monisaka Kilumbu ya 18 ya Juillet, 2020.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Mu msimu wa Pentekoste unaowakilishwa na Mambo ya Walawi ishirini na tatu, kipimo cha litmusi kinawakilishwa na alama ya njia ya sehemu tatu ya Sikukuu ya Baragumu, kupaa kwa Kristo, na Siku ya Upatanisho. Hatua hizo tatu zinawakilisha kipimo cha litmusi kuhusiana na majaribu mawili ya kwanza ya msingi na ya hekalu. Hatua hizo tatu huja siku tano kabla ya sheria ya Jumapili ya Pentekoste na zinawakilisha kuinuliwa kwa wale mia moja arobaini na nne elfu kuwa bendera. Wakipita kipimo cha litmusi, waliinuliwa; wasipopita, wanapeperushwa nje ya madirisha ya ndoto ya Miller.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Hatua ya tatu ya kutiwa muhuri ni Siku ya Upatanisho, nayo inawakilisha kufutwa kwa dhambi. Hatua ya pili ni kuinuliwa kwa sadaka ya Walawi ya Malaki, na hatua ya kwanza ni ujumbe wa baragumu. Tangu mwaka wa 1844 wanadamu wamekuwa wakiishi katika historia ya mlio wa baragumu ya saba. Ujumbe wa nje wa baragumu ya saba ni ujumbe wa ole ya tatu ya Uislamu, na ujumbe wa ndani wa baragumu ya saba ni kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu wa wale mia moja arobaini na nne elfu.
We will continue in the next article.
Tukalendelea katika makala inayofuata.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
“Mubisonebyandiko by’abahanuzi haragaragajwe amashusho y’ibyabaye, kandi nubwo ari aya kera cyane, kuri twe agaragara afite ubusugire n’imbaraga by’ibyahishuwe bishya. Kubw’ukwizera dusobanukirwa yuko izi nyandiko z’ibyo Imana yakoranye n’ubwoko bwayo mu bihe byashize zabitswe kugira ngo tubashe kumenya amasomo Imana ishaka kutwigisha ikoresheje ibyatubayeho muri iki gihe.
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
“Christo kûnî bûyîna duyemîn hatinê pêşî dema ku ew qas girîng e tê de dijîn, em hewce ne ku bi taybetî haydar bin da ku şaşiyên wekî yên Cihûyên ku di dema hatina yekemîn a Christo de dijiyan nekîn.”
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Kuyì vaBayuda, abari baliina-baliina baayombekire entegeka entongole ey’okusinza, omw’obukulu bw’ebintu ebitali bya mugaso omukulu bwagulumizibwanga nnyo, abantu abamu leero bali mu kabi ak’okufiirwa okulaba amazima amakulu agakwata ku mulembe guno, ne banoonya ebintu ebipya, eby’ewuunyisa, ebisikiriza.”
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
“Ukutukwásĩa myĩvĩlĩre ya kĩgĩrĩrĩro gĩa igũrũ nĩ kwa bata. Ārĩa marĩ na kũthũkũma na kũigĩrĩria meciiria ya kwĩhĩtũkĩria no nginya manyiitwo maũndũ-inĩ ma kũmanyĩthia ũkweli mbere ya kũgeria kũmanyĩthia angi. Ndirĩ cia andũ na meciiria ma kwĩhĩkĩra ti cia gũcaria ta ũkweli.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Bangi befula bo bakwete bukole bwa kwikala bakakane ku misingi yawu bu nsinga ya kisengo, ne bano bakebasadisa ne kubapesa mapambudi; pakuba bakelediila pakati ka cibumba ca kuingilapo ne cya ku cipailo, ne basambakana mba, ‘Bikidila bantu bobe, A Mfumu, ne kucina kupana buswana bobe ku luseku.’ Twafwainwa kulekela misingi ya mambu a mutumwa wa citatu yimonane patoka ne yaikala ya kusungama. Ntintim pa nene ya lwitabijo lwetu neyaikala ne bukole bwa kutwala buzito bonso bonse bobakwata kubika pa yo.”
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Li ser vê demê yê şaşî, xewnên rojê û xeyalperestiyê, pêdivî ye ku em hîn bibin bingehên yekem ên doktrîna Mesîh. Bila em bixebitin ku bikaribin bi şandiyê re bêjin: ‘Em dema ku hêz û hatina Xudanê me Îsa Mesîh ji we re da zanîn, li pey çîrokên bi hîleyê çêkirî neçûne.’ Xudan gazî me dike ku em li pey prensîbên bilind û sozdar biçin.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Ukweli, ukweli wa wakati huu, ni yote ambayo neno la Mungu huuwakilisha kuwa. Bwana angependa watu wake wajilinde na mambo yote ya ziada yasiyo ya lazima, na na kila jambo linaloelekea kwenye fumbo la kifumbo. Wale wanaojaribiwa kujitia katika mafundisho ya kubuniwa na ya mawazo ya kufikirika na washushe shimo kwa kina ndani ya machimbo ya ukweli wa mbinguni, na kuupata huo hazina ambao kwa ampokeaye humaanisha uzima wa milele. Katika neno mna kweli za thamani mno. Hizi zitapatikana na wale wanaojifunza kwa bidii ya dhati; kwa maana malaika wa mbinguni wataiongoza hiyo shughuli ya kutafuta.
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Paulo, akirejelea wale ambao sasa wanaishi juu ya dunia, alitangaza: ‘Wakati utakuja ambapo hawataweza kuvumilia mafundisho yenye uzima, bali kwa kuzifuata tamaa zao wenyewe watajikusanyia walimu, kwa kuwa masikio yao yanawasha; nao watayageuza masikio yao wasisikie kweli, nao watageuzwa wafuate hadithi za uongo.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
“Paulo, aq’uma nik’utun chaj q’ijonem, xuya’ ri taqanik are’ pa ri q’ij xutzijoj apanoq chirij ri e k’o na ri man k’o ta chi kik’axaxik chwach ri utz laj tijonik: ‘Rumal k’u ri’ kinchajij chawe chwach ri Dios, xuquje’ ri Ajaw Jesus Cristo, ri k’u xkuch’ob’ij na ri k’aslik taq winaq xuquje’ ri kaminaqib’ pa ri ruk’utisaxik xuquje’ pa ri rajawarem: Tatzijoj ri tzij; chatwa’j apanoq pa q’ijil xuquje’ man pa q’ijil ta; tachojmirisaj, tach’ey, tab’ochi’j ruk’ ri nimalaj coch’onic xuquje’ ri tijonik.’”
“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.
“Bene ba communie na Mungu batambulanga mu mwangaza wa Jua ya Haki. Kaba dishonor Redeemer wabo ve mutindu na kubebisa nzila yabo na meso a Mungu ve. Mwangaza wa mbingu ulezimininga zulu yabo. Wakati bakufikanga pene na nsuka ya historia ya ntoto yayi, luzabu luabo lwa Kristo, mpe lwa profesi yina me tala yandi, lukwenda kukula mingi. Na meso a Mungu, bo kele na mfunu ya seko; samu bo kele na bumosi na Mwana na yandi. Kima ya Ndinga ya Mungu kele ya kitoko mpe ya bolingo ya kuluta mingi na bo. Bamonanga mfunu na yo. Kieleka kifungukilanga bo. Malongi ya kuvata nzutu ya bomuntu kele na mwangaza ya malembe. Bamonanga ti Masonuku kele fungola yina kifungolanga masonama nyonso mpe kisololanga bampasi nyonso. Bantu yina bazolaka ve kuyamba mwangaza mpe kutambula mu mwangaza bakokoka ve kusosola masonama ya busantu, kansi ba yina balemukaka ve kunata kulunsi mpe kulanda Yesu, bamonaka mwangaza mu mwangaza ya Mungu.” The Southern Watchman, April 4, 1905.