Laodicea - Number One | English and Kurdish Side by Side

The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

Kikapu kya lwanda lwa mona-mbaji. Nki kidiaku anu, pakuti beno boso beno bena kukwela ku zulu kwa nzubu? Ngeye munda mulele mvwanga, mbanza wa makelele, mbanza wa nsayi: bantu beno babulwa kufwa na mbele, kana kufwa mu bitumba. Bakuluntu beno boso bakimi kimosi, bakangama na batubi ba matolotolo: boso badi bamoneka munda muenu bakangama kimosi, badi bakimi kufuma kule. Kiaku nde nalongi: Talayi kule na mono; neela didi wa bukole, kanubenzeli ngolo ya kunsekeza, bua dibebangana dya mwana wa bakaji wa bantu banyi. Bua dituku edi didi dia mpasi, ne dia kunyatangana, ne dia kuvulanganangana, kuadi Mfumu Nzambi wa bilwilu mu lwanda lwa mona-mbaji, wa kubuka bibumba, ne wa dila ku mikuna. Yeshaya 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Isaiah kaabukam mi pɛl laŋ niŋɛ “burden” bi da a yiira kulii kɛtɛnaani. A yiira pio kɛyɔwɔŋ na, bɛ yɛ taabɛɛri maŋ yɛlɛlɛ niŋaari ka yelɛsɛɛra; ka a yiira kɛpilii bɛɛ na, bɛ yɛ “burden” n yeli mɛ ka o yɛ siiga dinɛ n baŋ kpiɛla. A yiira kulii n la, yenɔŋ diikɔŋ n ba “burden” n lebesi, ka o yɛ dinɛ n baŋ kpiɛla, ka mɛ yɛ taabɛɛri maŋ yɛlɛlɛ niŋaari mɛ. M yiiri mɛ ka m buori yelɛ a yiira yenɔŋ mɛ, din ka Hebri yɛlɛlɛ n yeli dinɛ n baŋ kpiɛla, ka mɛ mɛ yɛ taabɛɛri maŋ yɛlɛlɛ niŋaari; nannanna m yɛ n taari laafiɛri mɛ niŋ n diŋi a bɔɔri kaŋaŋ kpɛlɛŋ n yeli, hali ti ka pa lebesi mɛ yelbɔbri ba na hali laafiɛri kpɛlɛŋ.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Kapitulli nuk është i paqartë lidhur me përkufizimin e “luginës së vegimit”, sepse ajo përcaktohet si “Qyteti i Davidit” dhe gjithashtu si “Jeruzalemi”. Lugina e vegimit është një referencë ndaj Adventizmit Laodiceas gjatë historisë së gjashtë vargjeve të fundit të Danielit njëmbëdhjetë. Isaia e vendosi kontekstin për këtë gjëmë me historinë e paraqitur në kapitullin njëzet, duke përshkruar pushtimin përparues të botës nga mbreti asirian, i cili kishte dërguar një prijës ushtarak me emrin Tartan për të pushtuar një qytet në Egjipt të quajtur Ashdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

قانونِ اتوار در دانیال یازده آیهٔ چهل‌ویک مشخص شده است، و آن سه گروه را معرّفی می‌کند که در زمانِ قانونِ اتوار از دستِ پاپیّت «رهایی می‌یابند».

In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

Mu mwaka ubwo Tatarani yageraga i Ashdodi, (igihe Sarugoni umwami wa Ashuri yamumutumaga,) akarwanya Ashdodi, akahafata; muri icyo gihe Uhoraho yavugiye kuri Yesaya mwene Amozi, ati: Genda, ukureho igunira mu rukenyerero rwawe, kandi ukure inkweto ku kirenge cyawe. Nuko abigenza atyo, agenda yambaye ubusa kandi atambaye inkweto. Maze Uhoraho aravuga ati: Nk’uko umugaragu wanjye Yesaya yamaze imyaka itatu agenda yambaye ubusa kandi atambaye inkweto, ngo bibe ikimenyetso n’igitangaza kuri Egiputa no kuri Etiyopiya; ni ko umwami wa Ashuri azajyana Abanyegiputa ho imbohe, n’Abanyetiyopiya ho iminyago, abakiri bato n’abakuze, bambaye ubusa kandi batambaye inkweto, ndetse ibibuno byabo byeruye, biba igisebo cya Egiputa. Kandi bazatinya kandi bakorwe n’isoni za Etiyopiya, ari yo byiringiro byabo, n’iza Egiputa, ari bwo bwibone bwabo. Nuko umuturage wo muri iki kirwa azavuga kuri uwo munsi ati: Dore, uko ni ko byagenze ku byiringiro byacu, aho twahungiraga gushaka ubutabazi kugira ngo dukizwe umwami wa Ashuri; none se twe tuzarokoka dute? Yesaya 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Ekibuzo ekyayimusibwa abatuuze b’ekizinga kino kiri nti banaawona batya okuva mu kabaka w’e Bwasuli, era oyo y’omu alagibwa ne ng’ali kabaka w’obukiikakkono mu Danyeri kkumi n’emu.

He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Ye [mfalme wa kaskazini] pia ataingia katika ile nchi yenye utukufu, na nchi nyingi zitaangushwa; lakini hawa wataokoka kutoka mkononi mwake, yaani, Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Mstari huu watambulisha sheria ya Jumapili katika Marekani, na kuna baadhi ya tofauti ndogo za maana katika kifungu cha Danieli zinazostahili kuzingatiwa. Katika Danieli kumi na moja, mistari ya arobaini hadi arobaini na tatu, kuna mistari mitatu mfululizo ambayo yote hutambulisha “nchi.” Katika mstari wa arobaini, nchi zilizowakilisha uliokuwa Muungano wa Kisovyeti zilifagiliwa mbali na upapa pamoja na Marekani mwaka 1989. Wanahistoria wa kisasa huthibitisha ukweli huu.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Nahoma katika aya ya arobaini na mbili tunaona neno “nchi” likiwakilisha nchi zote za dunia, wakati mfalme wa kaskazini (upapa) anapoiteka Misri, ambayo inawakilisha ulimwengu mzima. Huo ni mmoja wa mivumo ya maana. Mwingine kati ya mivumo hiyo miwili ninayoirejelea katika aya hizo tatu unahusu neno “kuokoka” katika aya ya arobaini na moja na kisha tena katika aya ya arobaini na mbili. Hayo ni maneno mawili tofauti ya Kiebrania, ingawa yote mawili yametafsiriwa kuwa “kuokoka.” Neno la Kiebrania lililotafsiriwa kuwa “kuokoka” katika aya ya arobaini na mbili lina maana ya kutopata ukombozi wowote, kwa maana “wafalme kumi” wanaowakilisha Umoja wa Mataifa watakapokubali kuikabidhi serikali yao ya dunia moja chini ya mamlaka ya mnyama wa kipapa, hapana kuokoka—hapana ukombozi.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

Na zile pembe kumi ulizoziona ni wafalme kumi, ambao hawajapokea ufalme bado; lakini wanapokea mamlaka kama wafalme kwa muda wa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama nguvu zao na uwezo wao. Hawa watapigana vita na Mwana-Kondoo, naye Mwana-Kondoo atawashinda; kwa maana yeye ni Bwana wa mabwana, na Mfalme wa wafalme; nao walio pamoja naye ni walioitwa, na waliochaguliwa, na waaminifu. Naye akaniambia, Yale maji uliyoyaona, hapo alipoketi yule kahaba, ni jamaa, na makutano, na mataifa, na lugha. Na zile pembe kumi ulizoziona juu ya yule mnyama, hawa watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, nao watakula nyama yake, na kumteketeza kwa moto. Kwa maana Mungu ameweka mioyoni mwao kufanya mapenzi yake, na kuwa na nia moja, na kuutoa ufalme wao kwa yule mnyama, hata maneno ya Mungu yatimie. Ufunuo 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Aba “bakabaka ikumi” balambululwako emirundi n’emirundi mu Kigambo kya Katonda, era ne mu byafaayo bya Eriya. Akabu, kabaka wa Isiraeri, yali mutwe gw’ebika kkumi, era yali awasiddwa Yezebeeri. Yezebeeri ye bwapapa ku nkomerero y’ensi, Eriya be babaka b’obubaka bwa malayika ow’okusatu, era Akabu ye mutwe gw’omukago gwa bakabaka ekkumi. Akabu akiikirira Amerika nga ye mukulembeze wa Omukago gw’Amawanga Amagatte mu byafaayo eby’obunnabbi eby’etteeka lya Ssande. Misiri bw’ewangulwa Obwasuli, kabaka ow’obukiikakkono mu Danyeri kkumi n’emu: amakumi ana mu bbiri aba yaakawaliriza bakabaka ekkumi okukkiriza okuwaayo obwakabaka bwabwe eri amaanyi ga bwapapa.

“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

“Tuko tunapokaribia shida ya mwisho, ni jambo la umuhimu wa uhai kwamba mapatano na umoja viwepo miongoni mwa vyombo vya Bwana. Ulimwengu umejaa dhoruba na vita na mafarakano. Hata hivyo chini ya kichwa kimoja—nguvu ya kipapa—watu wataungana kumpinga Mungu katika nafsi ya mashahidi Wake. Muungano huu unaimarishwa na yule mwasi mkuu. Wakati anapotafuta kuwaunganisha mawakala wake katika kupigana na kweli, atafanya kazi kuwagawanya na kuwatawanya watetezi wake. Wivu, mashaka mabaya, usemaji mbaya, husukumwa na yeye ili kuzalisha kutopatana na mifarakano.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Mu mulongo gwa makumi ana na gumu tusangamo ijwi lya kuti “ukupuluka,” kabili na mu mulongo gwa makumi ana na ibili natumo tusangamo ijwi lya kuti “ukupuluka,” lelo ayo mabili ni mashiwi ya Chihebere ayapusana. Ijwi ilyasandululwa ngo “ukupuluka” mu mulongo gwa makumi ana na gumu lipilibula ukupuluka kwati ni pa mulandu wa kushelela. E lyo ijwi ilyasandululwa ngo “ukupuluka” mu mulongo gwa mutanda uwa Yesaya chapitala amakumi yabili. “Muli lulyo bushiku” “umwikashi wa cino cishi” alibunsa ifyo benga pulukila ku Mwasuliya uyo, “muli lulyo bushiku,” alecimfya isonde lyonse panono panono, nga filangishiwa muli Daniele ikumi na limo ne mu fimbi ifingi ifya Malembo.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Ku Daniel 11:41, lapho upapa, noma njengokuba uDaniyeli emmela, inkosi yasenyakatho, noma njengokuba u-Isaya emmela, um-Asiriya, enqoba “izwe elikhazimulayo” elimela i-United States, kukhonjwa amaqembu amabili.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Akaingila kandi mu nsi ey’ekitiibwa, era amawanga mangi galisuulibwa wansi; naye bano balimuwona mu mukono gwe, Edomu, ne Mowaabu, n’abakulu mu baana ba Amoni. Danyeri 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Mmoja ni wale “wengi” watakaoangushwa, na lile kundi lingine limewakilishwa kuwa “Edomu, Moabu, na wakuu wa wana wa Amoni.” Katika sheria ya Jumapili, Ufunuo kumi na nane mstari wa nne unawaita wale walio bado katika Babeli “watoke humo.”

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

Ndzi twa rito rin’wana ri huma etilweni, ri ku: “Humani eka yena, n’wina vanhu va mina, leswaku mi nga hlanganyeli na swidyoho swa yena, ni leswaku mi nga amukeli makhombo ya yena.” Nhlavutelo 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

ئیدۆم و موئاب و سەرەکیی نەوەکانی عەمۆن ئەوانەن کە بە خزلانەوە دەرباز دەبن، وەک ئەو گەلانەی دوورگەکە لە ئیشایای بیستدا هیوای ئەوەیان هەیە بکەن.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Muvês wa makumi ine na umwe, omutindo ogundi gwendi kureberaho ni ogu: mu mavês wa makumi ine, makumi ine na umwe, n’amakumi ine na ibiri, tusangamo ijambo “amahanga”; ariko mu vês wa makumi ine na umwe, ni ijambo ryongerewe gusa, ntiriri mu magambo y’umwimerere ya Daniyeli kandi ntiryari rikwiye kuba aho. Amahanga menshi yaratsinzwe mu gusohozwa kwa vês wa makumi ine igihe Ubumwe bw’Abasoviyeti bwasenyukaga, kandi amahanga menshi arafatwa igihe ubupapa bufata ubuyobozi bw’Umuryango w’Abibumbye. Ariko ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, abo “benshi” batsindwa si amahanga menshi; bashobora kuba gusa Abadivantisiti b’Umunsi wa Karindwi.

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

“Pēnā kua whakatakotoria ki mua i a koe te māramatanga o te pono, e whakakite ana i te Hapati o te ture tuawhā, ā, e whakaatu ana kāore he tūāpapa i roto i te Kupu a te Atua mō te whakatapu i te Rātapu, ā, ahakoa tēnei ka piri tonu koe ki te hapati teka, me te whakakāhore ki te whakatapu i te Hapati e kīia nei e te Atua, ‘Taku rā tapu,’ ka riro i a koe te tohu o te kararehe. Āhea tēnei e puta ai? I te wā e ngohengohe ai koe ki te whakahau e tono ana kia whakamutua e koe tō mahi i te Rātapu, ā, kia koropiko ki te Atua, ahakoa e mōhio ana koe kāore he kupu kotahi i roto i te Paipera e whakaatu ana he rā kē atu te Rātapu i te rā mahi noa, ka whakaae koe kia riro i a koe te tohu o te kararehe, ā, ka whakakāhore ki te hiri o te Atua.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

لەهەر ئەندامێکی کڵێسای ئادڤێنتیستی ڕۆژی حەوتەمدا، کاتێک بۆ یەکەم جار وەک ئەندامی لەئاودانراوی کڵێسا پەسەند کرا، پێشەوازی لە دۆکتری ناوەڕاستی شەممەی کردووە، و بەرپرسیارن بەرانبەر «ڕووناکیی ڕاستی» سەبارەت بە شەممە.

“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Kuhinduka kwa Sabato ni ishara au alama ya mamlaka ya kanisa la Kirumi. Wale ambao, huku wakielewa madai ya amri ya nne, huchagua kuishika sabato ya uongo mahali pa ile ya kweli, kwa tendo hilo wanaitolea heshima mamlaka ile ambayo kwa hiyo peke yake imeamriwa. Alama ya mnyama ni sabato ya kipapa, ambayo imekubaliwa na ulimwengu mahali pa siku aliyoiweka Mungu.

“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

“ܠܐ ܐܢܫ ܥܕܟܝܠ ܠܐ ܩܒܠ ܬܘܐ ܕܚܝܘܬܐ. ܙܒܢܐ ܕܢܣܝܘܢܐ ܥܕܟܝܠ ܠܐ ܡܛܐ. ܐܝܬ ܟܪ̈ܝܣܛܝܢܐ ܫܪ̈ܝܪܐ ܒܟܠܗ̇ ܥܕܬܐ، ܘܠܐ ܒܪ ܡܢ ܫܘܬܦܘܬܐ ܪܗܘܡܝܬܐ ܩܬܘܠܝܩܝܬܐ. ܠܐ ܐܢܫ ܡܬܚܝܒ ܥܕܡܐ ܕܩܒܠ ܢܘܗܪܐ ܘܚܙܐ ܚܘܒܗ ܕܦܘܩܕܢܐ ܪܒܝܥܝܐ. ܐܠܐ ܟܕ ܢܦܩ ܦܘܩܕܢܐ ܕܡܚܝܠ ܫܒܬܐ ܙܝܘܦܐ، ܘܩܠܐ ܪܡܐ ܕܡܠܐܟܐ ܬܠܝܬܝܐ ܢܙܗܪ ܠܒܢܝ ܐܢܫܐ ܡܢ ܣܓܕܬܐ ܕܚܝܘܬܐ ܘܕܨܠܡܗ̇، ܗܝܕܝܢ ܬܬܪܫܡ ܒܓܠܝܐ ܦܪܝܫܘܬܐ ܒܝܬ ܕܓܠܘܬܐ ܘܫܪܪܐ. ܘܗܝܕܝܢ ܐܝܠܝܢ ܕܥܕܟܝܠ ܡܩܘܝܢ ܒܥܒܪܝܢܘܬܐ ܢܩܒܠܘܢ ܬܘܐ ܕܚܝܘܬܐ.”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

“Nátu ííx̱ʼ yóo kátx̱i jee áwé haa yéi adé wududzitee. Yeedátx̱ yaa Protestanteen káa ḵwáan jeeyís áwé aan yoo x̱ʼéidei has du.aa x̱wasikóo, has du jeeyís tleixʼ áwé aadé yéi adu.oo.át, a daa sáwé has du shukáa ḵwáan yóo x̱ʼéit has du jeeyís x̱wasikóo, ádi áwé papaal sabbath ḵáa-daaḵ áwé has du een yeisú, x̱ʼéidei een áyá church yá state has du ḵwáan ḵut has du jís. Áyú áwé náakw apostasy yéi x̱ʼéit duwasáakw, wooshdaaḵ áwé tlél a tóonáx̱ yéi na.óox̱ x̱ʼéidei national ruin.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Ku mutemo weSvondo, vanhu chete vanozobatwa nemhosva pamusoro pechiedza chengirozi yechitatu iVaAdventist veZuva reChinomwe, nokuti ipapo chete ndipo apo avo vari kunze kweAdventismu vachaisirwa mberi muedzo wengirozi yechitatu. “Vazhinji” vachaparadzwa pamutemo weSvondo iVaAdventist veRaodhikia, nokuti “kutonga kunotangira paimba yaMwari.”

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Kwe nzyo bakuuma ba ku mbeli bakeeba ba ku nse, ne ba ku nse bakeeba ba ku mbeli: pantu bingi babiitanwa, pakuti bake baasalwa. Mateo 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Isaya ni “ikimanyisho n’igitangaza” ku Misiri na Ethiopia ku byerekeye kunesha isi buhoro buhoro kw’ubupapa. Misiri ni Umuryango w’Abibumbye; Ethiopia ni Leta Zunze Ubumwe za Amerika, kandi Ashuri ni ubupapa. Mu mimerere y’ayo mateka y’ubuhanuzi, Isaya atangira kugaragaza urukurikirane rw’ubuhanuzi bw’amakuba. Igice cya makumyabiri na kabiri kivuga iby’Abalawodikiya batsindwa ku itegeko ryo ku Cyumweru n’Abafiladelifiya bahamagara “Edomu, Mowabu n’indobanure z’abana ba Amoni” ngo basohoke i Babuloni.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

ആദ്വെന്തിസത്തിന്റെ ലാവൊദികേയാവസ്ഥയിൽ ഉള്ളവർ രക്ഷിക്കപ്പെടേണ്ട അനിവാര്യമായ സ്വഭാവഗുണം ഇല്ലാത്തവരാണ്; ഞായറാഴ്ച നിയമത്തിന്റെ സമയത്ത് അവർ കർത്താവിന്റെ വായിൽനിന്നു ഛർദ്ദിക്കപ്പെടുന്നു. ഈ സത്യത്തെ ഞാൻ ശ്രദ്ധയിൽപ്പെടുത്തുന്നത് അടുത്ത വിഷയത്തെ ഊന്നിപ്പറയുന്നതിനായി മാത്രമാണ്. യെശയ്യാവ് ഇരുപത്തിരണ്ടാം അദ്ധ്യായം ലാവൊദികേയ നഷ്ടപ്പെടുന്നതിനുള്ള മറ്റൊരു കാരണത്തെ പ്രതിനിധീകരിക്കുന്നു; കാരണം നാശവിധിയുടെ പ്രവചനം “ദർശനത്തിന്റെ” താഴ്വരയ്‌ക്കെതിരെയാണ്. “ദർശനം” എന്നു വിവർത്തനം ചെയ്യപ്പെടുന്ന പ്രധാനമായ രണ്ട് എബ്രായപദങ്ങൾ ഉണ്ട്. അവയിൽ ഒന്ന് പ്രവചനാത്മക സംഭവക്രമത്തെ സൂചിപ്പിക്കുന്നു; മറ്റൊന്ന് ക്രിസ്തുവിന്റെ ഒരു ദർശനത്തെ സൂചിപ്പിക്കുന്നു. ഒന്ന് സഭയ്ക്ക് പുറമെയുള്ളതും മറ്റൊന്ന് സഭയുടെ അകത്തുള്ളതുമാണ്. ഇരുപത്തിരണ്ടാം അദ്ധ്യായത്തിലെ പദം പ്രവചനാത്മക സംഭവങ്ങളെ പ്രതിനിധീകരിക്കുന്ന ദർശനമാണ്; നीतിവചനങ്ങളുടെ പുസ്തകത്തിൽ “ദർശനം” എന്നു വിവർത്തനം ചെയ്തിരിക്കുന്നതും അതേ പദം തന്നെയാണ്.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Omu tala moneke e diekelo, vandu vafwa: kansi yandi yina kekeba nsiku, kele na esengo. Bingana 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“ụlọili nke ndagwurugwu nke ọhụụ” bụ amụma nke na-akọwapụta òtù abụọ nke ndị na-efe ofufe n’ime nzukọ Chineke n’oge ọgwụgwụ nke ụwa. Otu òtù, nke Shebna na-anọchi anya ya, bụ Laodisia; òtù nke ọzọ bụ Filadelfia, nke Eliakim nwa Hilkaịa na-anọchi anya ya. N’ezie, ọdịiche dị n’etiti òtù abụọ ahụ n’ime isiakwụkwọ ahụ bụ otu ọdịiche ahụ dịkwa n’ilu ụmụ agbọghọ iri ahụ. Otu òtù nwere mmanụ ahụ n’etiti abalị, ma òtù nke ọzọ enweghị ya. “Mmanụ” ahụ, dị ka akara, na-anọchi anya eziokwu dị iche iche dabere n’ọnọdụ e si hụ ya, ma na Aịzaịa iri abụọ na abụọ, “mmanụ” nke ụmụ agbọghọ iri ahụ bụ okwu “ọhụụ” na-anọchi anya ya. Otu òtù nwere “mmanụ” ahụ; nke ọzọ enweghị ya.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Тавы, Куругынъ къатында тургъан месихленгенлер, бир заманлар Шайтангъа юкленген, къаплагъан керувимнинъ даражасына саиптирлер. Тахтысын чорлап тургъан мукъаддес варлыкълар васитесинен Рабби ер юзюнинъ сакинлери иле даимий мунасебетни сакълай. Алтын ягъ, Алла иманлылардынъ чыракъларыны титреп-сёнмесин деп, оларны таъмин эткен инъамыны темсиль эте. Эгер бу мукъаддес ягъ, Алланың Рухунынъ хабарлары васитесинен кёктен тёкюлмеген олса эди, шер кучьлери адамлар устюнде бутюндей идарени эльде тутар эди.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Kuumba ahebwi heshima wakati hatupokei mawasiliano anayotutumia. Hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya roho zetu ili yapitishwe kwa wale walio gizani. Wito utakapokuja, ‘Tazama, bwana-arusi anakuja; tokeni mwende kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajaitunza neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, ya kwamba hawako tayari kumlaki Bwana wao. Hawana, ndani yao wenyewe, uwezo wa kupata yale mafuta, na maisha yao yanaharibika. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, ikiwa tutasihi, kama Musa alivyofanya, ‘Unionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia katika mabomba ya dhahabu, mafuta ya dhahabu yatapitishwa kwetu. ‘Si kwa uwezo, wala si kwa nguvu, bali ni kwa Roho yangu, asema Bwana wa Majeshi.’ Kwa kuzipokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama taa ulimwenguni.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Baporofeta bananulongela walitwenganako, kabili babili bapakishiwa ba kwa Zekaria ebo bene babili ba beneshi ba mu Kusokolola ikumi na umo.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

“Li ser du şahidan pêxember zêdetir wiha dibêje: ‘Ev in du darên zeytûnê, û du şemdankên ku li ber Xwedayê erdê disekin in.’” “Gotina te,” mezmûrvan got, “ji lingên min re çira ye, û ji rêya min re ronahî ye.” Revelation 11:4; Psalm 119:105. Du şahid Nivîsarên Pîroz ên Peymana Kevn û Peymana Nû temsîl dikin. Her du jî şahidiyên girîng in ji bo bingeh û domdariya qanûna Xwedê. Her du jî di heman demê de şahidên plana rizgariyê ne. Nimûne, qurbanî û pêxemberiyên Peymana Kevn ber bi Pargîderek ku divê were ve nîşan didin. Încîl û Nameyên Peymana Nû behsa Pargîdarekê dikin ku hatiye, bi awayê tam yê ku bi nimûne û pêxemberiyê hatibû pêşgotin.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Zekariah’ündü iki mesh edilmiş olan, Vahiy’in birinci bölümünde tasvir edilen iletişim sürecini temsil eder. Tarihî olayların peygamberlik “görümü” olan “yağ”, Eski ve Yeni Ahit aracılığıyla iletilir. Vahiy on birinci bölümde bu iki tanık, bağlamdan anlaşıldığı üzere Musa ve İlyas olarak tanımlanır. Musa ile İlyas, kendi başlarına birer simgedir.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Aho hamwe nk’uko byari ku Musozi wo Guhindurirwaho ishusho cyangwa mu Byahishuwe igice cya cumi na rimwe, ni ibimenyetso by’ukuri kubiri gutandukanye. Kuri uwo musozi bagereranya abahowe ukwizera mu gihe cy’akaga k’itegeko ryo ku cyumweru n’abana ibihumbi ijana na mirongo ine na bine, naho mu Byahishuwe igice cya cumi na kimwe bagereranya Isezerano rya Kera n’Isezerano Rishya. Ariko ku Badiventisiti bivuga ibirenze ibyo. Abahamya babiri ku Bayuda bari “amategeko n’abahanuzi,” bagereranya Isezerano rya Kera, kandi abahamya babiri ku Bakristo bari Isezerano rya Kera n’Isezerano Rishya, ariko ku Badiventisiti abahamya babiri ni ijambo ry’Imana n’ubuhamya bwa Yesu. Ni cyo cyatumye Yohana aba i Patimo.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Ndzi mina Yohane, loyi na mina ndzi nga makwenu, ni mutekaxiave na n’wina eku xanisiweni, ni le ku fumeni, ni le ku lehiseleni mbilu ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Mu Isaya amakumi abiri na ibiri, bashahidi babiri, Mose na Eliya, wamewakilishwa, ingawa hilo laweza kutambuliwa tu iwapo utatumia kanuni ya Alfa na Omega kwa sura hiyo. Fikirieni mahali ambapo Yesu alianza maelezo Yake ya “ono” la matukio ya kinabii kwa wanafunzi Wake katika njia iendayo Emau.

“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

“Kuanzia kwa Musa, Alfa yenyewe ya historia ya Biblia, Kristo alifafanua katika Maandiko yote mambo yanayomhusu Yeye Mwenyewe.” Tumaini la Vizazi Vyote, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Eliya ni nabii anayetokea kabla ya siku ile kuu na ya kutisha ya Bwana, akiwa na ujumbe unaotegemea kanuni ya Alfa na Omega, akiigeuza mioyo ya baba (alfa) iwaelekee watoto (omega). Musa na Eliya wanawakilisha alfa na omega ya unabii wa Biblia. Ikiwa waweza kulisikia, Musa alikuwa William Miller. Wote wawili, Musa na Miller, walikufa, na wote wawili walitambuliwa kwa uvuvio kuwa wameokolewa. Bila shaka Musa alifufuliwa mara tu baada ya kifo chake, lakini malaika wanazingira kaburi la Miller wakingojea ufufuo wake. Eliya anamwakilisha mjumbe wa mwisho kabla ya kuja kwa siku ile kuu na ya kutisha ya Bwana.

“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

“VaYuda vakaedza kumisa kuziviswa kweshoko rakanga rafanotaurwa muShoko raMwari; asi chiporofita chinofanira kuzadziswa. Ishe vanoti, ‘Tarirai, ndichakutumirai Eria muporofita, zuva guru nerinotyisa raJehovha risati rasvika’ (Maraki 4:5). Mumwe munhu anofanira kuuya mumweya nesimba raEria, uye paanobuda pachena, vanhu vangati, ‘Munoshingaira zvikuru; hamududziri Magwaro nenzira yakarurama. Rega ndikuudzei madzidzisirwo amunofanira kuita shoko renyu.’”

“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

“Kun kong a panci deng di no man sabi fu meki difrensi na mindri a wroko fu Gado nanga dati fu libisama. Mi o taki tru, so leki Gado e gi en na mi, èn mi e taki now, efu un e go doro fu feni fowtu, fu abi wan yeye fu stribi, un noiti sa sabi a tru. Jezus ben taki na En disipelen taki, ‘Mi abi ete furu sani fu taki na un, ma un no man kari den now’ (John 16:12). Den no ben de na wan kondre fu waarderi heilige èn têgo noiti sani; ma Jezus ben pramisi fu seni a Trosteman, disi sa leri den ini ala sani, èn sa tyari ala sani kon baka na den memre, san soiti En ben taki na den. Brada’s, wi no mus seti wi fertrou ini libisama. ‘Lati man, di en ase de ini en noisi, tan; fu san ede den mus kari en fu wan sani?’ (Isaiah 2:22). Un mus hangi un yepi-srafu sili na Jezus. A no fiti gi wi fu dringi fu a watra-aiton fu a dal, te de wan bron ini a bergi. Meki wi libi den lagi stroom; meki wi kon na den hei bron. Efu de wan poyn fu tru disi un no ondrostan, disi na ini un no wani wan mente nanga en, ondroso en, meki Skrifti peisi nanga Skrifti, saka a skopu fu tru go dipi na ini a gronmyn fu a Wortu fu Gado. Un mus poti unsrefi nanga un opini na tapu a altari fu Gado, puru gwe un fesi-denki den, èn meki a Yeye fu Heimel e lusu un go ini ala tru.” Selected Messages, buku 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Yesaya ishirini na mbili, Shebna na Eliakimu wanawakilisha wenye hekima na wapumbavu ndani ya Waadventista katika mwisho wa dunia, wakati mfalme wa kaskazini anapoupandia Yerusalemu. Eliakimu, mwana wa Hilkia, alikuwa na “ono”; Shebna hakuwa nalo.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Kha a nga shi iteꞌa eꞌi vision, a ꞌu ndi ndru a ꞌmu: nì a nga shi ꞌmu keeꞌe a law, a di kufa ni a. Proverbs 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Eitecunga ê yembe, eci ecikuta “ee vision” ci vesi eci, cilelanda ifintu fibili. Mulemona ukwongela kwa lubuuto lwa buprofita, elyo muleikala; kabili nga tamulemona—mulefwa. Nga tamuleumfwa, lyena tamulingile ukulya no kwiteyanya ukugcina Isabata pa kuceshekwa kwa mutemo wa Pa Mulungu. Cikaba, “mucili apwa.” Ilyo ba Adventisti ba Laodicea babutukwa pa mutemo wa Pa Mulungu, bakaleka umutemo pa mulandu wakuti bakaleka “ee vision ya bucishinka.” Taba ne mafuta, tabaumfwa ukwongela kwa myumfwile ukwaisulwa pene pene ilyo inshita ya luse tailsalilwa.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

Nka indaꞌ ukatumia, Mimi ni tajiri, nami nimeongezeka kwa mali, wala sina haja ya kitu chochote; nawe hujui ya kuwa u mwenye taabu, na mwenye mashaka, na maskini, na kipofu, na uchi. Ufunuo 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Yesaya’k ahǐnkwat kû: ê-mâmowecikêyâht nôhtawiy, mêskanâsihk ê-ayāsîhk mîna ê-nipahk ka-nisto pîsimwa. Êkosi ê-isi-kîsikâw, kâ-ati-kakîsiskâk kîkway ka-nitawi-kiskêyihtamowâw ôma ot-ayamihewina kâ-nîsitohtamihk, mîna ka-wî-ayihtâcik ot-âsayinîsiwinisa, êkwa kâ-môy kiskêyihtamêk ôma ka-wâpahtamowin ohci kihci-manitowi ayamihewin ka-itaht, kiyāwâw kika-itohtênāw êkâhkiyik ka-isi-otinikawiyêk êkwa ka-nitawi-wihtamâkosiêk mîna ka-nêwâcisiyêk, ka-mânâstêyêk, ka-kîkwayisiwiyêk, ka-kaskitêwâpamikoyêk mîna ka-nôhtawiyêk. Yesaya êkwa ahin mîna mamâhtâwisiwin kâ-isi-kîsikâw ot-âyimanihk, mîna mistahi êkwa ôma ka-iskwêpayik askiy.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Lelo zonto zonke zehlela bona zibe zizibonelo; njalo zalotshwa ukuze zibe yisixwayiso kithi, thina esehlelwe yikuphela kwezikhathi zomhlaba. 1 Korinte 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Mu sura makumyabiri na ebiri, mu nnyiriri etaano ez’olubereberye, Yerusaalemi, ekibuga kya Dawudi, kimanyisibwa ng’ekibuga “ekirimu oluyoogaano,” “ekisanyufu,” era ekijjudde “ebitabanguko.” Ebigambo eby’omu Bayibuli eby’edda eby’enjawulo, era n’abo ab’omu nsi bye bakozesa, bikozesebwa mu ssuula eno okukiikirira ekibuga “ekisanyufu” “ekirimu oluyoogaano” era ekijjudde “ebitabanguko,” abo ab’omu lunyiriri olw’ekkumi n’essatu bwe boogera n’essanyu nti, “tulye era tunywe; kubanga enkya tulifa.” Naye newakubadde nga basanyufu, abasajja baabwe battiddwa, naye si lwa kitala, so si mu lutalo; noolwekyo Isaaya abuuziza ekibuuzo nti, “Kiki ekikuluma?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Nansikue kyabaleeta, kibakozesezza okulinnya ku nnyumba. Obusolya bw’ennyumba kabonero ak’okusinza enjuba, omwezi n’emmunyeenye; era kabonero ak’eby’omwoyo eby’obulimba. Mu kitundu kino, Obwadiventi buli wansi w’obulimba obw’omwoyo.

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

Na aba sambila bikalwa bya mu dyulu pa mitwe ya mazu; na aba sambila, ne kulapa ku zina lya Mukama, kabidi ne kulapa ku zina lya Malcham; na aba baalukila inyuma ukufuma kuli Mukama; ne abo abataalondele Mukama, newankubakyo batamubuuze.

Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

Bujá khwé twamíri imbere y’Umwami Imana; kuko umunsi w’Uhoraho uri hafi: kuko Uhoraho yateguye igitambo, yatumiye abatumirwa be. Kandi ku munsi w’igitambo cy’Uhoraho, nzahana abatware, n’abana b’umwami, n’abambaye imyambaro y’amahanga bose. Kandi kuri uwo munsi nzahana n’abasimbuka ku rugi, buzuza amazu ya ba shebuja urugomo n’uburiganya. Zefaniya 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Siku ya msituko wa sheria ya Jumapili, Uadventista, ukiwakilishwa kama Yerusalemu, umo katika “bonde la maono.” Wale wanaokataa ujumbe wa kinabii unaowakilishwa na “mafuta” au “maono” wanafanya umizimu wa kiroho, ambao Paulo anauzungumzia katika Wathesalonike wa Pili. Humo pia tunawakuta wale (Shebna) ambao hawakuupokea upendo wa kweli.

And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

Kandi kwa sababu hii, Mungu atawatuma upotevu mkuu, wapate kuamini uongo; ili wahukumiwe wote ambao hawakuiamini kweli, bali walifurahia udhalimu. 2 Wathesalonike 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Emyaka, ekigambo “amazima” Pawulo ky’akozesa kye kigambo eky’Oluyonaani ekiggibwa mu kigambo ky’Olwebbulaniya “amazima,” ekyatondebwawo nga kigattiddwaamu ennukuta essatu ez’Olwebbulaniya ezikiikirira Alufa ne Omega. Okujja mu maaso kw’“amazima” agakiikirirwa ng’omusingi gwa Alufa ne Omega kireetera Abalawodikiya okubuzibwabuzi obw’amaanyi, era okubuzibwabuzi okwo kwe kusamira okw’omwoyo.

“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

Anahma mung Isaiah hrilhfiah cun: “Cun an lo ti a si ah, thlarau bi neiho le dawithiamte, an peep a, an mutterte kha zawng ula an tih chuan, mipuite hian an Pathian zawng lo tur a ni lo maw? Nungte tan thite hnênah maw? Dan leh thutestimony hnênah: he thu ang hian an sawi lo a si chuan, chu chu anmahni ah engmah a awm loh vang a ni,” tiah. Isaiah 8:19, 20. Mihringte hian mihring nihphung leh thite dinhmun chungchangah Pathian Lehkhathawnah chiang takin thutak sawi an pawm duh ta se, spiritualism-a thu inchhalna leh a lan chhuahteah chuan Setana hnathawh, thiltihtheihna, entirna leh thilmak dawnghnawihte nen an hmu ang. Nimahsela, sa thisen ngainatna thinlungin a duh chuan zalenna peih tak chu an peihsak avangin, an hmangaih sualte bansan aiin, mipui tam tak chuan êng an mit an khar a, vaukhânna thu ngai lo vin an kal zui reng a; chutih lai chuan Setanan a thangte a hmêlma kawmhnawih a, anmahni chu a ramsa an lo ni ta a ni. “An chhandamna turin thutak hmangaihna an pawm loh avangin,” chuvang chuan “Pathianin an hnênah bumna chak tak a rawn tirh ang a, dâwt thu an ring theih nan,” tiah a ni. 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Mu Isaya 22, bantu ba mu musumba wa kusekela babayiwa, lelo kechi ku nkondo nangwa ku lupanga to; babakaka pamo ne kwipaya pamo ne bakulwana babo bayo batilila.

“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

“Ang simbahan kon magpadayon sa dalan nga sama sa sa kalibotan, makaambit sila sa mao rang kapalaran. Dili lamang kana, kondili tungod kay nakadawat sila ug labi pang dako nga kahayag, ang ilang silot labi pang mabug-at kay sa sa mga dili maghinulsol.

“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

“Thina njengabantu sisho ukuthi sineliqiniso elandulela elezinye zonke izizwe emhlabeni. Ngakho-ke ukuphila kwethu nesimilo sethu kufanele kuvumelane nokukholwa okunjalo. Usuku seluseduze kakhulu lapho abalungileyo beyoboshwa njengezinhlamvu eziyigugu babe yizinyanda zokungeniswa esibayeni sasezulwini, kuyilapho ababi bona, njengokhula, beqoqelwa imililo yosuku olukhulu lokugcina. Kodwa ukolweni nokhula ‘kukhula kanyekanye kuze kufike ukuvuna.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Katika Isaya ishirini na mbili, uongozi umefungwa pamoja na “wapiga mishale.” Shebna anatambulishwa kuwa kiongozi juu ya nyumba, na cheo chake kitapewa Eliakimu, mwana wa Hilkia. Katika Isaya ishirini na mbili, ujumbe wa kinabii unaowakilishwa na “maono” ya matukio ya kinabii umezalisha makundi mawili ya waabudu katika Yerusalemu kadiri mfalme wa kaskazini anavyokaribia. Kundi moja linafungwa kwa ajili ya ghala la mbinguni na jingine kwa ajili ya mioto ya siku za mwisho. Kilichowafunga waovu ni “wapiga mishale,” ambayo ni mojawapo ya alama nyingi za Uislamu katika Neno la Mungu.

And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

Na mabaki ya hesabu ya wapiga mishale, watu hodari wa wana wa Kedari, yatapunguzwa; kwa maana Bwana, Mungu wa Israeli, amenena hayo. Isaya 21:17.

And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

ꯃꯁꯤꯁꯤ ꯏꯁ꯭ꯃꯥꯌꯦꯜꯒꯤ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯃꯃꯤꯡꯁꯤꯡꯅꯤ, ꯃꯈꯣꯌꯒꯤ ꯃꯃꯤꯡꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯌꯒꯤ ꯃꯤꯄꯨꯟ ꯃꯤꯄꯥꯜꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ: ꯏꯁ꯭ꯃꯥꯌꯦꯜꯒꯤ ꯑꯍꯥꯟꯕ ꯃꯆꯥ, ꯅꯦꯕꯥꯌꯣꯠ; ꯑꯃꯁꯨꯡ ꯀꯦꯗꯥꯔ, ꯑꯃꯁꯨꯡ ꯑꯥꯗꯕꯦꯜ, ꯑꯃꯁꯨꯡ ꯃꯤꯕ꯭ꯁꯝ, ꯑꯃꯁꯨꯡ ꯃꯤꯁ꯭ꯃꯥ, ꯑꯃꯁꯨꯡ ꯗꯨꯃꯥ, ꯑꯃꯁꯨꯡ ꯃꯥꯁꯥ, ꯍꯗꯥꯔ, ꯑꯃꯁꯨꯡ ꯇꯦꯃꯥ, ꯖꯦꯇꯨꯔ, ꯅꯥꯐꯤꯁ꯭, ꯑꯃꯁꯨꯡ ꯀꯦꯗꯦꯃꯥ: ꯃꯁꯤꯁꯤ ꯏꯁ꯭ꯃꯥꯌꯦꯜꯒꯤ ꯃꯆꯥꯁꯤꯡꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯁꯤ ꯃꯈꯣꯌꯒꯤ ꯃꯃꯤꯡꯁꯤꯡꯅꯤ, ꯃꯈꯣꯌꯒꯤ ꯈꯨꯟꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯌꯒꯤ ꯑꯀꯪꯕ ꯂꯩꯁꯪꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ; ꯃꯤꯌꯥꯝ ꯃꯤꯄꯨꯟꯁꯤꯡꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ ꯅꯤꯡꯊꯧ ꯑꯃ ꯇꯔꯥ ꯑꯅꯤꯡꯅꯤ꯫ ꯖꯦꯅꯦꯁꯤꯁ 25:13–16꯫

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Ubukangurambaga bw’Abadiventisiti bwahambishijwe n’abarashi igihe baneguraga ubutumwa bwavugaga ko Islamu yateye Leta Zunze Ubumwe za Amerika ku wa 11 Nzeri 2001, mu gusohoza ubuhanuzi bwa Bibiliya. Igitero cyo ku wa 11/9 ni cyo cyemezo cy’ubutumwa bwari bwarakuweho ikimenyetso mu 1989, igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga. Igitero cya Islamu cyo ku wa 11/9 cyari gihuje na 11 Kanama 1840, ubwo ubuhanuzi bwerekeye Islamu ibujijwe bwahaga imbaraga ubutumwa bw’umumarayika wa mbere, bwemeza itegeko ry’ingenzi ry’ubuhanuzi rya Miller, ko umunsi washushanyaga umwaka. Ku wa 11 Kanama 1840 habaye isohozwa ry’igikorwa cyari cyarahanuwe, gishingiye ku ihame ry’umunsi ku mwaka. Igihe ryasohoraga, ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri mu isi yose.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 yasisimikalii mulandu mutwe wa “chimuenwa” ichapelwa ku Adventism pakulanda. Mulandu uyo ni wakuti historia yibwelelapo. Apo mulandu wa ubushiku pa mwaka umo wasisimikiliwe pa August 11, 1840, malaika wamaka wa mu Ukusokolola teni waishile panse, ukulemba ukumfwikwa kwa mbila ya Miller iya nshita ya bupingushi; ifyo fine ukufwanisha inshita iya malaika wa mu Ukusokolola eitiini waishile panse pa 9/11.

“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“کامه هُوت کلامِ اوخ، کہ مَے اَعلَان کَرمُت کہ نیو یارکَس اَکھ جَوارِی مَوجہ سۭتۍ صاف کرنہٕ آسن؟ یہ مَے کدێ نَہ ووتمُت۔ مَے یہ ووتمُت، یِیلہٕ مَے تَتھہِ بٔڑ بَنن وٲلۍ عمارتۍ، تہہ بہ تہہ، گَژھان دِٹھۍ، ‘کِتھ پَرانہٕ وَقعات وَقوع پَذیر گَژھن یِیلہٕ خُداوند زٔمین سخت طَریقہ سۭتۍ ہَچنہٕ خٲطرٕ اُٹھِو! تَمہِ وَقت مکاشفہ 18:1–3 ہٕنٛدۍ باتہٕ پُرۍ گَژھن۔’ مکاشفہ ہُنٛد اَٹھارہوٕن باب سارٕوے زٔمین پَرانہٕ آسنہٕ والہٕ چیزُن ہُنٛد اَکھ اِنذار چھُ۔ مگر نیو یارکَس پَرانہٕ کیٛاہ اَسنہٕ چھُ، تَتھ مُتعلِق مے کُنہِ خاص طَور پَر روشنی نَہ چھُ، سوائے اِمہِ کہ مے وَنان چھُ یِتھ زاننہٕ سۭتۍ کہ اَکھ دۄہ تَتھہِ بٔڑۍ عمارتۍ خُداہٕ ہُنٛدۍ قُدرتہٕ ہِنٛدۍ موڑنہٕ تہٕ اُلٹاونہٕ سۭتۍ گٔسَن گِران۔ یِمہِ روشنی پٲٹھۍ یوس مے دِتھۍ گٔے، مے زانان چھُ کہ ہَلاکی دُنیاہس منٛز چھُ۔ خُداوندَس کَنۍ اَکھ لفظ، تَتھ ہِنٛدۍ زبردست قُدرتہٕ ہُنٛد اَکھ چھُہ، تہٕ یِم بوجھل ڈھانچہٕ گٔسَن گِران۔ اَمہِ قِسمہٕ منٛظر گَژھن وَقوع پَذیر یِمَن ہِنٛدۍ ہَیبت ہم نہٕ تَصَوُّر کٔرِتھ ہیکان۔” ریویو اٮ۪نٛڈ ہیرالڈ، 5 جولائی، 1906۔

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Dikur, zêdetir jî heye ku li ser Îslamê bê gotin, lê Şebna wan kesan temsîl dike ku “dîtina” dîroka pêxemberî, ya ku li ser dûbarebûna dîrokê hate avakirin, red dikin—bi rastiya bingehîn a dûbarebûna dîrokê re ku ew e: destpêka tiştekê dawiya tiştekê nîşan dide. Bindestiya Îslamê di 11ê Tebaxa 1840-an de milyaketê ya Vahiyê 10 daxist, û berdana Îslamê di 9/11 de milyaketê ya Vahiyê 18 daxist.

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

Ka ngĩrĩte atĩrĩ, “Thikĩrĩriai, ndamũhoya, inyuĩ atongoria a Jakubu, na inyuĩ athamaki a nyumba ya Isiraeli; ti wĩra wanyu kũmenya kĩrĩa kĩrĩ gĩa ciira? Inyuĩ mũrĩa mũthũũra wega na mũkĩenda ũũru; mũrĩa mũkũũra gĩkonde kĩao kĩuma kũrĩ o, na nyama yao kũrĩ mahĩndĩ mao; o na mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa mũrĩa andũ akwa, na mũgĩthenga gĩkonde kĩao; na mũmenagũra mahĩndĩ mao, na mũmatematemaga iberere ta cia irio cia gĩcooki, na ta nyama iri thĩinĩ wa nyungu. Hĩndĩ ĩyo nĩmakaarĩra Jehova, no we ndakoomũigua; o naake nĩakehitha ũthiũ wake kuma kũrĩ o hĩndĩ ĩyo, tondũ nĩmeekire ũũru thĩinĩ wa ciĩko ciao. “Ũguo nĩguo Jehova ekuuga ũhoro wa anabii arĩa makũhũtha andũ akwa, arĩa marũmaga na meno mao, makĩanĩrĩra atĩ, ‘Thayũ’; no ũrĩa utarĩ na kĩndũ gĩa kũĩka kanua-inĩ kao, nĩmamũhekanagĩra mbaara. Nĩ ũndũ ũcio ũtukũ nĩũgũtuĩka kũrĩ inyuĩ, nĩguo mũtikona kĩoneki; na nduma nĩĩgũtuĩka kũrĩ inyuĩ, nĩguo mũtikĩhathĩrĩrie; na riũa nĩrĩgakĩra anabii, na mũthenya ũkaage nduma igũrũ rĩao. Hĩndĩ ĩyo arĩa onaga nĩmakehoya nsoni, na arĩa ahathĩrĩria nĩmakanyitwo nĩ kĩeha; ee, othe nĩmakahumba kanua gao, tondũ gũtirĩ marĩu ma Ngai.” “No tiĩ niinyũrĩte hinya nĩ Roho wa Jehova, na ciira, na ũgĩ, nĩguo ndehaarĩrie Jakubu meehia make, na Isiraeli thahu ciake. Thikĩrĩriai ũhoro ũyũ, ndamũhoya, inyuĩ atongoria a nyumba ya Jakubu, na inyuĩ athamaki a nyumba ya Isiraeli, inyuĩ mũrĩa mũgaitĩire ciira, na mũgĩhinyĩra ũthingu wothe. Mũrĩaka Zioni na thakame, na Jerusalemu na ũũru. Atongoria akuo nĩmaciiraga nĩ ũndũ wa mũholo, na athĩnjĩri-Ngai akuo nĩmarutaga nĩ igwatiro, na anabii akuo nĩmahathĩrĩriaga nĩ mbeca; no rĩrĩ, nĩmeegatagĩra Jehova, makauga atĩ, ‘Jehova ti ari gatagatĩ-inĩ gaitu? Gũtirĩ ũũru ũngĩtũgũrũka.’ Mika 3:1–11.”

And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

Arieli [Yerusalemu] jerani nsi zose zirwana na we, ndetse n’izose zirwana na we n’igihome ciwe, kandi zikamubuza amahoro, bazomera nk’indoto y’ukwiyereka mw’ijoro. Bizomera nk’igihe umuntu ashonje arota, kandi ehe ararya; mugabo akavyuka, umutima wiwe ugasanga ugifise ubusa; canke nk’igihe umuntu anyotewe arota, kandi ehe aranywa; mugabo akavyuka, kandi ehe aracitse intege, umutima wiwe ugifise ukwipfuza: ni ko bizomera ku gitero c’amahanga yose arwanya umusozi Siyoni. Nimwihagarike, mutangare; nimuboroge, mutakambire: baborewe, ariko si vino; baradandabagirana, ariko si kubera igisindisha. Kuko Uhoraho yabasutseko impwemu y’itiro ryinshi, kandi yabamaze amaso: abavugishwa namwe n’abakuru banyu, aberekwa, yarabapfutse. Kandi iyerekwa rya vyose ryababereye nk’amajambo y’igitabu gipfunyitse ikidodo, ico bashikiriza umuntu yize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinshobora, kuko gipfunyitse ikidodo. Kandi igitabu kigashikirizwa utize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sindize. Ni co gituma Uhoraho yavuze ati: Kubera ko aba bantu banyegera n’akanwa kabo, bakanyubahiriza iminwa yabo, ariko umutima wabo bawujanye kure yanje, kandi ukuntinya kwabo ari icigwa c’amabwirizwa y’abantu: ni co gituma, ehe, ngiye kwongera gukora igikorwa gitangaje muri aba bantu, igikorwa gitangaje n’akumiza; kuko ubwenge bw’abanyabwenge babo buzohona, kandi ugutahura kw’abanyabwenge bwo kwiyumvira kwabo kuzohishwa. Bazobibona abo baja kure cane guhisha Uhoraho imigabo yabo, kandi ibikorwa vyabo bikabera mu mwiza, bakavuga bati: Ni nde atubona? kandi ni nde atuzi? Ukwo guhindura ibintu vyanyu mukabishira uko bitari kuzofatwa nk’ibumba riri mu minwe y’umubumvyi? Mbega igikozwe coba cokwatura uwagikoze kiti: Ntiyandemye? canke ikiremwe cobwira uwagikibumvye kiti: Nta gutahura yari afise? Yesaya 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Kulingana na Isaya, bonde la maono ni “siku ya taabu, na ya kukanyagwa chini, na ya fadhaa, na Bwana MUNGU wa majeshi katika bonde la maono, ya kubomoa kuta, na ya kulilia milima.” Kwa hiyo Isaya analia kwa uchungu mwingi, kama vile Yesu naye alivyofanya.

“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

“Jesuhi machozi hayakuwa kwa kutazamia mateso Yake mwenyewe. Mbele Yake palikuwa Gethsemane, ambako upesi hofu ya giza kuu ingemfunika. Lango la kondoo nalo lilikuwa linaonekana, ambalo kwa karne nyingi wanyama wa dhabihu walikuwa wamepitishwa kupitia humo. Lango hilo lilikuwa karibu kufunguliwa kwa ajili Yake, Yeye Mfano Mkuu halisi, ambaye dhabihu Yake kwa ajili ya dhambi za ulimwengu dhabihu hizo zote zilikuwa zimeuelekezea. Karibu palikuwa Kalvari, mahali pa uchungu Wake uliokuwa unakaribia. Hata hivyo, haikuwa kwa sababu ya vikumbusho hivi vya kifo Chake cha kikatili kwamba Mkombozi alilia na kuugua kwa uchungu wa roho. Huo haukuwa huzuni ya ubinafsi. Wazo la maumivu Yake mwenyewe halikuitisha hofu katika nafsi hiyo adhimu, yenye kujitoa kafara. Kilichouchoma moyo wa Yesu ni kuiona Yerusalemu—Yerusalemu iliyokuwa imemkataa Mwana wa Mungu na kuidharau upendo Wake, iliyokataa kushawishiwa na miujiza Yake yenye uweza, na iliyokuwa karibu kuondoa uhai Wake. Aliona jinsi ilivyokuwa katika hatia yake ya kumkataa Mkombozi wake, na jinsi ambavyo ingeweza kuwa kama ingemkubali Yeye pekee awezaye kuponya jeraha lake. Alikuwa amekuja kuiokoa; angewezaje kuiacha?”

“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

“Isilaeli va a li ni vakadodonutaki; na Kalou a sa cakava na nodra vale ni soro me nona tikotiko; sa kaya, ‘Sa rairai vinaka ni sa vakadaberi vinaka, na nodra reki na vuravura taucoko.’ Same 48:2. Na itukutuku ni sivia e dua na udolu na yabaki ni veitaqomaki nei Karisito kei na nona loloma malumalumu, me vaka na tama sa lomana na luvena tagane duadua ga, sa tu kina. Ena vale ni soro oya era a cavuta kina na parofita na nodra veivakasalataki bibi. Eke era a vakasausau kina na bilo waqa kama, ni sa cabe cake vua na Kalou na ka boi vinaka, ni sa veiwaki kei na masu ni tamata qaravi Kalou. Eke sa dave kina na dra ni manumanu, me ivakatakarakara ni dra i Karisito. Eke sa vakaraitaka kina o Jiova na nona lagilagi ena dela ni idabedabe ni loloma. Eke era a qarava kina na bete na nodra i tavi, ka sa toso tiko yani e vuqa na i tabatamata na dokai ni ivakatakarakara kei na vakacaka ni soqoni lotu. Ia sa dodonu me tini kece na ka oqo.

“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

“Yesu akainua mkono Wake,—uliokuwa mara nyingi umebariki wagonjwa na wanaoteseka,—na akiupungia kuelekea mji uliokuwa umehukumiwa kuangamia, akasema kwa maneno yaliyokatika kwa huzuni: ‘Laiti ungalijua, naam, hata wewe, angalau katika siku hii yako, mambo yale yapasayo amani yako!—’ Hapo Mwokozi akasimama, na akaacha bila kuyasema yale ambayo yangalikuwa hali ya Yerusalemu kama angalikubali msaada ambao Mungu alitamani kumpa,—kipawa cha Mwana Wake mpendwa. Kama Yerusalemu angelijua yale yaliyokuwa haki yake kujua, na kuizingatia nuru ambayo Mbingu ilikuwa imemtumia, angaliweza kusimama katika fahari ya ustawi, malkia wa falme, akiwa huru katika nguvu za uwezo wake aliopewa na Mungu. Kusingalikuwa na askari wenye silaha waliosimama malangoni pake, wala bendera za Kirumi zikipepea kutoka juu ya kuta zake. Hatima ile tukufu ambayo ingalilibariki Yerusalemu kama angalimkubali Mkombozi wake ikadhihirika mbele ya Mwana wa Mungu. Akaona kwamba kwa njia Yake yeye angaliweza kuponywa ugonjwa wake mbaya sana, kuachiliwa kutoka utumwani, na kuwekwa imara kuwa jiji kuu lenye nguvu la dunia. Kutoka juu ya kuta zake hua wa amani angeenda kwa mataifa yote. Yeye angalikuwa taji ya utukufu ya ulimwengu.”

“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

“Ariko ishusho irabagirana y’icyo Yerusalemu yashoboraga kuba cyo ihita izimira imbere y’amaso y’Umukiza. Amenya icyo ubu iri cyo munsi y’ingoyi y’Abaroma, yikoreye igitsure cy’Imana, kandi yaraciriweho urubanza rwo guhorerwa rwayo. Yongera gufata urudodo rwacitse rw’amaganya ye ati: ‘Ariko none bihishwe amaso yawe. Kuko iminsi izakugeraho, ubwo abanzi bawe bazakugoterereza bakwubakaho urusika, bakugote impande zose, bakakubundikira impande zose, kandi bazakurimburana n’ubutaka, n’abana bawe bo muri wowe; kandi ntibazasiga muri wowe ibuye rigeretse ku rindi; kuko utamenye igihe cyo kugusura kwawe.’”

“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

“Kristo alikuja kuuokoa Yerusalemu pamoja na watoto wake; lakini kiburi cha Kifarisayo, unafiki, wivu, na uovu vilimzuia asitimize kusudi Lake. Yesu alijua adhabu ile ya kutisha ambayo ingeshushwa juu ya mji ule uliokwisha kuhukumiwa. Aliiona Yerusalemu imezingirwa na majeshi, wakaaji wake waliokuwa wamezingirwa wakisukumwa kwenye njaa na mauti, akina mama wakila maiti za watoto wao wenyewe, na wazazi pamoja na watoto wakinyang’anyana tonge la mwisho la chakula, mapendo ya asili yakiwa yameangamizwa na maumivu makali ya njaa inayotafuna. Aliona kwamba ukaidi wa Wayahudi, kama ulivyodhihirishwa katika kuukataa wokovu Wake, ungewaongoza pia kukataa kujisalimisha kwa majeshi yaliyokuwa yakivamia. Aliitazama Kalvari, ambapo Alipaswa kuinuliwa juu, ikiwa imejaa misalaba kwa wingi kama miti ya msituni. Aliwaona wakaaji wale wenye huzuni wakiteswa kwa mashine ya mateso na kwa kusulubiwa, majumba mazuri yameharibiwa, hekalu limekuwa magofu, na katika kuta zake kubwa wala jiwe moja lisibaki juu ya jingine, huku mji ukilimwa kama shamba. Kwa kweli Mwokozi angeweza kulia kwa uchungu alipoitazama mandhari hiyo ya kutisha.”

“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

“Yerusalemu alikuwa mtoto wa uangalizi Wake, na kama vile baba mpole humwombolezea mwana mpotovu, ndivyo Yesu alivyoulilia mji huo mpendwa. Niwezaje kukuacha? Niwezaje kukuona ukiwekwa wakfu kwa uangamivu? Je, nikuruhusu uende kujaza kikombe cha uovu wako? Nafsi moja ina thamani kubwa kiasi kwamba, ikilinganishwa nayo, dunia nyingi huzama katika kutokuwa na maana; lakini hapa taifa zima lilikuwa karibu kupotea. Jua la magharibi lililokuwa likizama kwa haraka lingepotoweka machoni mbinguni, siku ya neema ya Yerusalemu ingekuwa imekwisha. Wakati msafara ulikuwa umesimama kwenye kilele cha Mzeituni, bado haikuwa kuchelewa mno kwa Yerusalemu kutubu. Malaika wa rehema wakati huo alikuwa akikunja mabawa yake ili ashuke kutoka katika kiti cha enzi cha dhahabu na kupisha haki na hukumu inayokuja upesi. Lakini moyo mkuu wa Kristo wa upendo uliendelea kuisihi Yerusalemu, ambayo ilikuwa imezidharau rehema Zake, imeyadharau maonyo Yake, na ilikuwa karibu kuchovya mikono yake katika damu Yake. Kama Yerusalemu ingetubu tu, bado haikuwa kuchelewa mno. Wakati miale ya mwisho ya jua linalozama ilipokuwa bado inakawia juu ya hekalu, mnara, na kilele, je, malaika mwema fulani hangemwongoza kwa upendo wa Mwokozi, na kuuepusha msiba wake? Mji mzuri na usio mtakatifu, uliowapiga manabii kwa mawe, uliomkataa Mwana wa Mungu, uliokuwa ukijifungia mwenyewe kwa kutokutubu kwake katika pingu za utumwa,—siku yake ya rehema ilikuwa karibu kwisha!” Tumaini la Vizazi Vyote, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Ngaa i Jerusalem uvagha vwa bwang’aniwa nu Isaya mu sura ya makumi abili na ibili, abo abamwivuna “bivika mu mlingu pa irembo.” Elamu na Kiri bali pa irembo ni silaha siapangwa, navo awo babhomba kubwilika ukifuniko kya Yerusalemu. Mu Isaya, “ukifuniko” kikubwilika nu balabe pa irembo ni kivuli kya Misri.

Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

Egaa abana abajeemu, bw’ayogera Mukama, abakola amagezi naye si gange; era abeebikka n’ekibikka naye si kya Mwoyo gwange, balyoke bongere ekibi ku kibi: Abatambula okuserengeta e Misiri, so tebasabye ku kamwa kange; okwenyweza mu maanyi ga Falaawo, n’okwesiga mu kisiikirize kya Misiri! Isaaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Vavengi va Yerusalemi vaa manyikwa vataambula nti abo vaalondekwa na Shebna vaatela obwesige bwabo mu Misri, nga balowooza nti Misri ya kubakuuma; naye abo vaalondekwa na Eliakimu omwana wa Hilukiya tebeesiga mu “kisiikirize kya Misri,” wabula babikkiddwa n’ekibikka eky’Omwoyo gwa Katonda era beesiga mu “kisiikirize ky’Oyo Ali Waggulu Ennyo.”

He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

Muntu udi mu kifisu kya Ulewa pa mwanda, udi ukatwama mu mufinu wa Wa Bukole Bwonse. Ndi neena wa Yehova nti: Ye nyiikalo yandi ya kusambila ne lukuta lwandi lwa bukole; Leza wandi; muli ena neketekela. Masalmo 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Ku ntangu ya mpasi ya mobeko ya Lomingo, bangondo ya mayele oyo Eliakime mwana ya Hilikia azali komonisa, bazali kotiela motema na elili ya Ye-Oyo-Aleki-Likoló; mpe bangondo ya bozoba oyo Shebina azali komonisa, bazali kotiela motema na elili ya Ejipito. Liloba oyo ebongolami ete “ebimisamaki polele” elakisi kolongola bilamba mpe komema na boombo. Banguna na ekuke bayebi ete libateli ya Yelusaleme elongolami, mpe bongo Shebina ná baninga na ye babandi komeka komibikisa bango moko, pamba te bazali komona “mabulu ya engumba ya Davidi,” mpe bazali komona ete mabulu ezali mingi oyo ekopesa monguna nzela ya kokota. Na bobangi monene, ndenge emonisami na lisese ya bangondo zomi, bato ya bozoba babandi koluka libateli, kasi bazangi yango.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

ഷെബ്നാവു തன்னை രക്ഷിപ്പാൻ “വനത്തിന്റെ ആയുധശാലയിലേക്കു” നോക്കുന്നു; എങ്കിലും അതു വളരെ വൈകിപ്പോയിരിക്കുന്നു. അവൻ യെരൂശലേമിലെ വീടുകളെ എണ്ണി, മതിൽ ബലപ്പെടുത്തേണ്ടതിന്നു അവ പൊളിച്ചുതുടങ്ങുന്നു; എങ്കിലും അതു വളരെ വൈകിപ്പോയിരിക്കുന്നു. അവർ കീഴത്തെ കുളത്തിൽനിന്നുള്ള വെള്ളം ഒന്നിച്ചു ചേർത്ത്, പഴയ കുളത്തിലെ വെള്ളവുമായി ബന്ധിപ്പിക്കാൻ ശ്രമിക്കുന്നു; എങ്കിലും അതു വളരെ വൈകിപ്പോയിരിക്കുന്നു. വെള്ളം പരിശുദ്ധാത്മാവിന്റെ പ്രാഥമിക പ്രതീകമായിരിക്കയാൽ, അവർ അത്യന്തം ആകുലതയോടെ എണ്ണയെ അന്വേഷിച്ചുകൊണ്ടിരിക്കുന്നു എന്നു ഇതു സൂചിപ്പിക്കുന്നു; എങ്കിലും അതു വളരെ വൈകിപ്പോയിരിക്കുന്നു. അവരുടെ എല്ലാ പരിശ്രമങ്ങളിലും, ആ കുളങ്ങളുടെ സ്രഷ്ടാവിനെ അവർ മറന്നു; കൂടാതെ ആ “കുളങ്ങൾ” എന്ന സത്യങ്ങളെ അദ്ദേഹം വളരെ കാലം മുമ്പേ ഉണ്ടാക്കിയതും അവർ മറന്നു. പുരാതന കാലങ്ങളിൽ സന്ദേശം നല്കിയത് യുഗങ്ങളുടെ പാറയായിരുന്നുവെന്നതും അവർ മറന്നു. വില്ല്യം മില്ലറുടെ പ്രവർത്തനത്തിലൂടെ സ്ഥാപിക്കപ്പെട്ട അടിസ്ഥാനങ്ങളാൽ പ്രതിനിധീകരിക്കപ്പെടുന്ന പഴയ പാതകളിൽ നടക്കാതിരിക്കുവാൻ അവർ തിരഞ്ഞെടുത്തു.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

“Umwansi ali kuleka kulengulula amagezi ga balongo na balumbu baitu hale no mulimo gwo kutegereza abantu abo baema omu biro binu eby’enkomerero. Obulyalya bwe bwategekibwa kukwata amagezi bugende hale n’obukabi n’emirimo egy’essaawa eno. Babalira ng’ekitahariho na kakye omusana ogwo Kristo yajara kuruga omu iguru kugira guha Yohana ahabw’abantu Be. Bigiriza ngu ebiboneka ebiri omu maisho gaitu hati tibiri bya mugasho gurikumara kuheebwa okufaaho okw’enjawulo. Bafuga busha amazima agaruga omu iguru kandi banyaga abantu ba Ruhanga obumanyiriri bwabo obw’omu biro ebyahingwire, babaha omu mwanya gwabwo saayansi ey’ebishuba.”

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

“‘ئەمە دەفەرمووێت یەزدان: لە ڕێگاکاندا بوەستن و بنەڕن، و لەسەر ڕێبازە کۆنەکان بپرسن کە ڕێگای چاک کوێیە، و تێیدا بڕۆن.’ یەرەمیا 6:16.”

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“Basinga wa ũtugi witũ nĩweke gũkũrũra marĩiko ma wĩtĩkio witũ—marĩiko marĩa maikĩtwo o kũambĩrĩria kwa wĩra witũ nĩ ũhũthĩri wa gũcamba Rĩu ria Ngai na maũndũ ma kũguũrĩrwo. Igũrũ rĩa marĩiko maya nĩ ho tũgĩkĩraga twĩyũmbĩra mĩaka mĩrongo ĩtano ya mũthia. Andũ no methĩrĩrie atĩ nĩmanyitĩte njira njerũ na atĩ no maike mũhingo ũrĩ na hinya kũrĩ ũcio waikĩtwo. No ũguo nĩ kũhĩtithio gũnene mũno. Gũtirĩ mũndũ ũngĩ waingĩra gwaka mũhingo ũngĩ thutha wa ũcio waikĩtwo.”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

“Ni mwitangalire ming’i nĩmatangĩrĩire gwaka wĩtĩkio mwerũ, gũthikũra mĩtugo mĩhũhũ. No nyũmba yao yathĩnire ihinda rĩigana atĩa? O narua yagwĩte thĩ, nĩgũkorwo ndĩraikĩtwo igũrũ rĩa Rũaro.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

“বিন নে পইরথম শিষ্যগণআ মানুর বচনসমূহর সম্মুখীন হ’বলগা নাছিল নে? বিনআ কি মিছা মতবাদসমূহ শুনিবলগা নহৈছিল, আর তাৰ পাছত, সকলো কৰি শেষ কৰি, দৃঢ়ভাৱে থিয় দিবলগা নহৈছিল নে, এই বুলি কৈ: ‘যি ভিত্তি স্থাপিত হ’ল, তাৰ বাহিৰে আন কোনো ভিত্তি কোনো মানুহে স্থাপন কৰিব নোৱাৰে’? 1 Corinthians 3:11.”

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

“Ni wĩ wa gwĩtĩkĩria mũtango witũ wa mbere tũrĩ na wo tũũgũrũkĩre wega nginya mũthia. Ciugo cia hinya nĩ ciatumwo nĩ Ngai na nĩ Kristũ kũrĩ andũ aya, ikĩmahehenia kuuma thĩinĩ wa gũthondeka kwa thĩ, kĩrĩa kĩrĩa, magĩkinyio mũthenya mwerũ wa ũhoro wa ma tũrĩ nao rĩu. Na mĩromo yakuo igusĩtio na mwaki mũtheru, ndungata cia Ngai nĩ ciahunjĩtie ujumbe. Ũhoro wa kũigũrũka wa kĩ-Ngai nĩ wathimĩrĩirie kĩrĩkanĩro gĩake igũrũ rĩa ũhoro wa ma warĩa wahunjĩtwo.” Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“ማዓልቲ” እዚ ዅሉ ዝፍጸም እታ እሳያስ ዝለለያ መጽሓፍ ቅዱሳዊት “ማዓልቲ” እያ፤ እታ ጐይታ ኣምላኽ ሠራዊት ን“ብኽያትን፣ ንሓዘንን፣ ንምሕጻጽ ርእሲን፣ ንምቕናት ማቕ ክዳንን” ዝጸውዐላ።

And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

Awo Mukama n’ayogera ne Musa nti, Era ku lunaku olw’ekkumi olw’omwezi guno ogw’omusanvu walibaawo olunaku olw’okutangirirako; lunaabanga kukuŋŋaaniro kutukuvu gye muli; era munaabonyaabonya emmeeme zammwe, era munaawangayo eri Mukama ekiweebwayo ekyokebwa n’omuliro. Era temukolanga mulimu gwonna ku lunaku olwo lwennyini: kubanga lwe lunaku olw’okutangirirako, okubatangirirako mu maaso ga Mukama Katonda wammwe. Kubanga emmeeme yonna eteryeebonyaabonya ku lunaku olwo lwennyini, erisalibwawo okuva mu bantu baayo. Era emmeeme yonna ekola omulimu gwonna ku lunaku olwo lwennyini, emmeeme eyo ndigizikiriza okuva mu bantu baayo. Temukolanga mulimu n’akatono: kinaabanga etteeka ery’emirembe gyonna mu mirembe gyammwe gyonna mu bifo byammwe byonna mwe mutuula. Lunaabanga gye muli ssabbiiti ey’okuwummulirako ddala, era munaabonyaabonya emmeeme zammwe: ku lunaku olw’omwenda olw’omwezi akawungeezi, okuva akawungeezi okutuuka akawungeezi, munaakuumanga ssabbiiti yammwe. Eby’Abaleevi 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Lusuku olu olufananyizibwa ne Sebuna ne Eliakimu mutabani wa Kirukiya lwe Lunaku olw’Okutabaganya olw’akabonero akatuukiridde, olubikkako ebyafaayo okuva mu 1844 okutuusa Mikayiri lw’aliyimirira. Mu kiseera ekyo Obwadiventi buyitiddwa “okubonyaabonya” emmeeme zaabwe, oba nga Isaaya bw’akikiikirira nti buyitiddwa “okukaaba, n’okukungubaga, n’okumwa enviiri, n’okwesiba ebibukutu.”

“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

“Mu 1844 Omunyambelefu waitu omunene akengila mu Inzu Iyerya Kuli Uyu Omutakatifu ya Ekibanja ekya mu igulu, okutandika omulimu gw’omusango ogw’okunoonya. Emisango gy’abatuukirivu abafudde gibadde gireetebwa mu kwesegerezebwa mu maaso ga Katonda. Omulimu ogwo bwe guliba gumaliriziddwa, omusango gulirangirirwa abalamu. Ebiseera bino eby’obuzito nga bya muwendo mungi, nga bya mugaso mungi! Buli omu ku ffe alina omusango ogukyali mu maaso g’Olukiiko olw’omu ggulu. Ffe kinnoomu tulisalirwa omusango ng’okusinziira ku bikolwa ebyakolebwa mu mubiri. Mu kuweereza okw’ekifaananyi, omulimu gw’okutangirirwa bwe gwakolebwanga kabona asinga obukulu mu Inzu Iyerya Kuli Uyu Omutakatifu ey’ekibanja eky’oku nsi, abantu baalagibwanga okwewombeeka emitima gyabwe mu maaso ga Katonda, n’okwatula ebibi byabwe, basobole okutangirirwa era okusangulwawo. Kale, mu lunaku luno olw’okutangirirwa olw’ensonga ennamaddala, Kristo bw’ali mu Kibanja eky’omu ggulu ng’atuwolereza abantu Be, era nga ekisalibo eky’enkomerero, ekitasobola kuddamu kukyusibwa, kigenda kulangirirwa ku buli musango, waliwo ekinaatusabibwako ekitono okusinga ekyo?”

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

“지금 이 두렵고 엄숙한 때에 우리의 형편은 어떠한가? 아, 교회 안에 얼마나 큰 교만이 성행하고 있으며, 얼마나 큰 위선과 얼마나 큰 기만과, 의복을 사랑하는 마음과 경박함과 오락을 즐기는 마음과, 우월한 지위를 차지하려는 욕망이 있는가! 이 모든 죄악이 마음을 흐리게 하여 영원한 것들을 분별하지 못하게 하였다. 우리가 이 세상 역사의 어느 지점에 서 있는지를 알기 위하여 성경을 상고하지 아니하겠는가? 이 속죄의 사업이 진행되고 있는 이때에 우리를 위하여 이루어지고 있는 일과, 죄인 된 우리가 차지하여야 할 위치에 관하여 총명해지지 아니하겠는가? 우리가 우리 영혼의 구원에 대하여 조금이라도 관심이 있다면, 우리는 분명한 변화를 이루어야 한다. 우리는 참된 회개로 주를 찾아야 하며, 우리 죄가 도말되도록 깊은 심령의 통회로 우리의 죄를 고백하여야 한다.” Selected Messages, book 1, 124, 125.

And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

Na siku hiyo Bwana MUNGU wa majeshi aliita watu walie, waomboleze, wajinyoe upara, na kujifunga magunia; na tazama, kulikuwa na furaha na shangwe, kuchinja ng’ombe na kuua kondoo, kula nyama na kunywa divai: na tule na tunywe; kwa maana kesho tutakufa. Isaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Omukama yayeta Shebna okujonaabya emmeeme ye, naye n’alonda okulya n’okunywa n’okweyongera mu mbaga. Omukama “yabikkula” mu “matu” ge nti ekibi kya Shebna tekiriggyibwawo. Ekigambo ekyavvuunulwa nga “okuggyibwawo” kye kigambo ekikozesebwa mu Ebyabaleevi ku “okutangirirwa.” Ekibi kino eky’Obwadiventi obwa Laodikea tekirittangirirwa. Kaakano Isaaya atandika okwogera ku nkolagana ya Shebna (Abadiventi aba Laodikea) ne Eliyakimu, mutabani wa Kirukiya (Abadiventi aba Filaderufiya).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

شِبْنَا «خَزَانەدار»ە، وەھا کە یەھودا بوو. هەروەها تۆبیا لە ڕۆژگاری نەحەمیا لە پیرۆزگای خودا دەژیا، لە ژوورێکدا (خەزێنە) کە پێشکەشەکان دەبوو لەوێدا هەڵبگیرێن. کاتێک نەحەمیا پەرستگاکەی پاککردەوە، تۆبیا و هەموو شتەکانی دەرهاویشت. شِبْناش دەبێت دەرهاویسترێت. هەردووکیان وێنەی ئەو قێزبوونەوەی ئەدفێنتیزمی لاودیکەیی لەسەر یاسای یەکشەممە نیشان دەدەن.

“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.

“Kuva olw’obukambwe n’obulyamu bwa Abaamoni n’Abamowaabu eri Isiraeri, Katonda yali alangiridde okuyita mu Musa nti balina okuggalibwa ddala emirembe gyonna ebweru w’ekibiina ky’abantu Be. Laba Ekyamateeka Olwokubiri 23:3–6. Mu kujeemera ekigambo kino, kabona asinga obukulu yali agobye ebirabo ebyali biterekeddwa mu kisenge eky’ennyumba ya Katonda, okulongoosezaamu ekifo omukiise ono ow’olulyo olwali luwereezeddwa. Tewali kunyooma Katonda okukira kuno okwandiiragiddwa, okusinga okuwa omulabe ono wa Katonda n’amazima Ge ekisa ekyenkana awo.”

“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.’

“U Persha abweriya, Nehemaya amenya ku ukasyu buligana, nuko afata ingamba zihuse kugira ngo yirukane uwo wiyinjije mu buryo bw’ubushotoranyi. Aravuga ati: ‘Byambabaje cyane’; ‘ni cyo cyatumye njugunya hanze ibintu byose byo mu rugo rwa Tobiya mbikura muri cya cyumba. Hanyuma ndategeka, maze basukura ibyumba; nuko nongera kuhazana ibikoresho byo mu nzu y’Imana, hamwe n’ituro ry’ifu n’umubavu.’”

“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.” Prophets and Kings, 670.

“Ka sọ templo ka vutsuxwa ntsena, kambe ni minikelo a yi tirhisiwa hi ndlela yo hoxeka. Leswi a swi seketele eku heliseni ka ku rhandza ka vanhu eka ku nyikela hi ku rhandza. A va lahlekeriwile hi ku hiseka ni ku pfurha ka moya, naswona a va nga tiyimiselanga ku humesa vukhume bya vona. Switlati swa yindlu ya Hosi a swi nga ri na nchumu lowu ringaneke; vo tala exikarhi ka vayimbeleli ni van’wana lava a va tirha entirhweni wa templo, leswi a va nga kumi nseketelo lowu ringaneke, a va siyile ntirho wa Xikwembu leswaku va ya tirha kun’wana.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Shebna, Judas na Tobiah bose bagereranya n’Abadiventisti b’i Laodikiya bo mu gihe cy’imperuka.

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. Isaiah 22:15–19.

Boye Yehova, Nzambe ya mampinga, alobi boye: Kende, komikɔtisa epai ya mobombi-mbomɔngo oyo, epai ya Shebna, oyo azali mokonzi ya ndako, mpe loba: Ozali na nini awa? mpe ozali na nani awa, mpo ete omikati bisika ya lilita awa, lokola moto oyo azali komikata lilita na esika ya likoló, mpe azali komitala esika ya kofanda kati na libanga? Tala, Yehova akomema yo mosika na boombo ya makasi, mpe solo akozipa yo. Solo akobalola mpe akobwaka yo na nguya lokola ndembo na mokili monene; kuna nde okokufa, mpe kuna nde makalo ya nkembo na yo ekozala soni ya ndako ya nkolo na yo. Mpe nakobengana yo na esika na yo ya bokonzi, mpe akokitisa yo longwa na lokumu na yo. Yisaya 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Երբ հյուսիսի արքան մոտենում է Երուսաղեմին, պետք է հիշել, որ այդ մոտեցումը աստիճանական մոտեցում է, որի գալուստը Երուսաղեմի բնակիչները գիտեին։ Ահա սա է նույնականացվում Եսայիա քսաներորդ գլխում, երբ Ասորեստանի հրամանատար Թարտանը նվաճեց Եգիպտոսի Ասդոդը։ Նրանք գիտեին, թե ինչ էր գալու, իսկ Սեբնան իր ժամանակը ծախսում էր իրեն համար ճոխ գերեզման շինելով։ Հնագետները գտան Սեբնայի գերեզմանը և հեռացրին այն գրությունը, որ գտնվում էր գերեզմանի մուտքի վրա, և այժմ այն գտնվում է Բրիտանական թանգարանում։ Զարմանալիորեն, երբ Սեբնան հեռացվեց, և Քեղկիայի որդի Եղիակիմը ստանձնեց Սեբնայի առաջնորդական պաշտոնը, Քեղկիայի որդի Եղիակիմը ստացավ արքայական կնիք, որը կարող էր գործածել պաշտոնական փաստաթղթերի վրա իր անունը հաստատելու համար։ Այդ կնիքն էլ հնագետների կողմից գտնվեց և գտնվում է նույն թանգարանում՝ Անգլիայում։ Սեբնան թանգարանում ներկայացված է իր գերեզմանով՝ մահվան նշանով, իսկ Քեղկիայի որդի Եղիակիմը թանգարանում է կյանքի կնիքի ներկայացմամբ։

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Ji ber ku Şebna peyama hişyariyê ya derbarê padîşahê bakur de red kir, ew ji devê Xudan hate qijkirin; û peyva ku di hişyariya Vahyê ya ji bo Laodîkeyayê de wekî “qijkirin” hatiye wergerandin, bi rastî tê wateya verijandina tûj a revokê. Bi Nehemya re wî Tûbiya û tiştên wî derxist derve; û bi Şebna re ew bi tundî wekî topê hate avêtin welatekî dûr. Şebna Adventîstên Laodîkeyayî ne ku peyama pêxemberî ya ku di 1989-an de hat vekirin red dikin û xwe ji bo gorê—nîşana heywanê—amadekirin; û Elyaqîm, kurê Hilqiya, Adventîzma Fîladelfiyayê ye ku mohrê Xwedê werdigire.

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. Isaiah 22:20, 21.

Na itakuwapo katika siku hiyo, ya kuwa nitamwita mtumishi wangu Eliakimu, mwana wa Hilkia; nami nitamvika joho 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. Isaya 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Ku gihe c’itegeko ryo ku wa Mungu, ingano n’urumamfu byo mu Bwadiventisiti biratandukanywa, kandi ubuyobozi bw’itorero rinesha buhabwa Eliyakimu mwene Hilukiya, kandi Uwiteka aherako ashyira itorero Rye hejuru nk’ibendera, ubwo ubutumwa bw’umumarayika wa gatatu bwaguka bukaba ijwi rirenga. Ahari naba narasubiyemo birenze urugero nshyiramo interuro “mwene Hilukiya,” kandi nari nshobora kuvuga gusa nti Eliyakimu. Ariko se n’umwana we hamwe ni ikimenyetso cy’ubutumwa bwa Eliya mbere y’ibyago birindwi bya nyuma. Ubutumwa bwa Eliya bukoresha ikimenyetso cya ba se n’abana kugira ngo bugereranye uwa mbere (se) n’uwa nyuma (umwana). Ubu isano bw’ubuhanuzi bugira uruhare mu migani ya nyuma yo mu gice cya makumyabiri na kabiri. Isezerano Eliyakimu mwene Hilukiya yahawe ni uko Uwiteka yari gushyira urufunguzo rw’inzu ya Dawidi ku rutugu rwe.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Nyumba ya Daudi” ni ujumbe wa baba na mwana ambao Yesu aliurejelea katika mazungumzo yake ya mwisho na Wayahudi waasi. Pia hapo ndipo anapohitimisha kitabu cha Ufunuo. Nyumba ya Daudi ilikuwa na ufunguo ambao, iwapo hakuna jambo jingine linalotumiwa kuhusu Oktoba 22, 1844, kwa kuwa mahali pekee katika Maandiko panapourejelea ufunguo huo ni katika ujumbe kwa kanisa la Filadelfia.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Na ufunguo wa nyumba ya Daudi nitaweka juu ya bega lake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

И Филаделфиядагы жыйындын периштесине мындай деп жаз: Ыйык, Чыныгы, Дөөттүн ачкычына ээ болгон, ачканда эч ким жаппаган, жапканда эч ким ачпаган мындай дейт: Сенин иштериңди билем. Мына, Мен сенин алдыңа ачык эшик койдум, аны эч ким жаба албайт. Анткени сенде аз эле күч бар, ошентсе да Менин сөзүмдү сактадың жана Менин ысымымды четке каккан жоксуң. Мына, өздөрүн жүйүтпүз дешип, бирок жүйүт болбой, жалган айтып жүргөн шайтан синагогасындагылардан Мен ошондой кылам: мына, аларды сенин бут алдыңа келип таазим кылдыртам жана Менин сени сүйгөнүмдү билгизем. Сен Менин чыдамкайлыгым жөнүндөгү сөзүмдү сактаганың үчүн, Мен да жер үстүндө жашагандарды сыноо үчүн бүт дүйнөгө келе турган азгырык саатынан сени сактайм. Мына, Мен жакында келем: таажыңды эч ким тартып албашы үчүн, колуңдагыны бекем карма. Жеңген адамды Мен Өз Кудайымдын ийбадатканасында мамы кылам, ал эми ал мындан ары эч качан сыртка чыкпайт. Анан анын үстүнө Мен Өз Кудайымдын ысымын, Өз Кудайымдан асмандан түшүп келе турган Өз Кудайымдын шаарынын — жаңы Иерусалимдин — атын жана Өзүмдүн жаңы ысымымды жазам. Кимдин кулагы бар болсо, Рухтун жыйындарга эмне деп айтып жатканын уксун. Аян 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim, di dema tevgera Millerî de Philadelphiyayekî temsîl dike; ew tevger di 22ê Cotmeha 1844an de Cihê Herî Pîroz vedike. Ez dizanim ku ew Mesîh, Serkahînê me bû ku wê deriyê demxwazî vekir, lê Mesîh mifteh li ser milê Eliakim kurê Hilkiah danî û dibêje ku “ew ê veke.” Em gihîştin wê xalê ku min di destpêka vê gotarê de nîşan dabû.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Mu kitabo cya Yesaya dusangamo ijambo “umutwaro” incuro cumi n’umunani; ariko incuro ndwi muri zo rihagararira ikintu gihekwa ku rutugu, naho incuro cumi n’imwe rigahagararira ubuhanuzi bw’amakuba. Muri izo ncuro cumi n’umunani, rimwe ijambo risobanura ubuhanuzi bw’amakuba rinakoreshwa icyarimwe no guhagararira umutwaro uhekwa ku rutugu.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Khabari ya bonde la maono yahusu ujumbe wa maangamizo unaoleta madaraja mawili ya waabuduo katika Yerusalemu. Ujumbe wa kinabii uliotambulisha kufunguliwa kwa hukumu uliwasilishwa na Baba Miller, nao ndio ujumbe wa malaika wa kwanza uliokoma wakati mlango wa patakatifu ulipofungwa na Patakatifu pa Patakatifu pakafunguliwa mnamo Oktoba 22, 1844. “Mzigo” uliowekwa juu ya bega la William Miller, ambao aliagizwa kuubeba kuupeleka ulimwenguni, ulikuwa ni ujumbe wa malaika wa kwanza, unabii wa maangamizo uliokoma mnamo Oktoba 22, 1844 kwa kuwasili kwa ujumbe wa malaika wa tatu.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “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.”

“Urufunguo wa nyumba ya Daudi nitaweka juu ya bega lake,” nayo yasema, “Katika siku hiyo,” “kile kigingi kilichopigiliwa mahali pa hakika kitaondolewa, nacho kitakatwa na kuanguka; na mzigo uliokuwa juu yake utakatiliwa mbali.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Igambo lya kutolokya pano ngo “umutwalo” lyo lyaambo ilyolesha ubusesemo bwa bubi, lelo ubu busesemo bwa bubi tabwo lyo Lihebereu ilyo Esaya akolesha ukwimilisha icintu ico usenda pa kipandilwa kyobe. Nga lyaambo lya busesemo bwa bubi, lya pilibula ukuti Eliakimu, umwana wakwa Hilikia, akekalishiwa urufungulo lwa kwa Davidi pa kipandilwa cakwe, kabili umutwalo uuli pa kipandilwa cakwe busesemo bwa bubi. Ni ukubombela kwa mayambo ukwa kushindikisha sana!

Sister White says this about a key that is attached to the Bible.

Munyanya White avuga ibi ku rufunguzo rwometse kuri Bibiliya.

“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

“Likalelene ni Lizwi lya Nzambi kuna nsemo wa fungulula kashketa ka ntalu mingi, samu na kusakumuna mpe kusepelisa beto. Mono ke kuwilaka matondo samu na mwini nyonso ya nsemo. Na bilumbu ke kwiza, bima ya beto ke mona bubu yayi bonso mansweki mingi, ta monisama. Bima ya nkaka ya luzingu, mbala yankaka beto lenda zaba yo nyonso ve tii ntangu nitu yayi ya kufwa ta lwata luzingu ya kukonda kufwa.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

ئەوەی میلەر لە سەرەتای وتارەکانی دەربارەی خەونەکەی دەڵێت ئەمەیە.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

“Naloota nga ti Dios, babaen ti maysa a di-makita nga ima, inbaonna kaniak ti maysa a nakaskasdaaw a naalisto a kahon, agarup sangapulo a pulgada ti kaatiddogna ken innem a pulgada ti kaatallgna, naaramid iti ebano ken perlas a nainget a naikapkapia. Adda maysa a tulbek a naiduyog iti kahon. Dagusko a inala ti tulbek ket linukatak ti kahon; ket idi, iti nakaskasdaaw ken pannakaklaatko, nasarakak a napno iti amin a kita ken kadakkel ti alahas, diamante, nangina a batbato, ken balitok ken pirak a kuarta iti amin a kalawa ken pategna, a naimbag unay a naurnos kadagiti nadumaduma a dissoda iti uneg ti kahon; ket iti kasta a pannakaurnosda, impalgakda ti maysa a lawag ken dayag a maipada laeng iti init.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Mu bisobanuro byo hasi by’inzozi bya James White, avuga ibi ku rwufunguzo.

The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

“‘Tungʻa e matapā naʻe fakapipiki ki ai’ ko hono founga ia ʻo fakamatalaʻi ʻa e Folofola fakaekikite—ʻo fakafehoanaki ʻa e potu tohi mo e potu tohi—ko e Tohi Tapú ko hono fakaʻuhingaʻi pē ia ʻe ia tonu. ʻI he kī ni naʻe fakaava ai ʻe Tokoua Miller ʻa e ‘puha koloa,’ pe ko e moʻoni lahi ʻo e hāʻele mai ki māmani.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

ஜேம்ஸ் வைட் இந்தக் கனவைப் பற்றி குறிப்பிட்டார்; அவ்வாறு செய்யும்போது, அவர் ஒரு முன்னுரையையும் எழுதினார். மாபெரும் ஏமாற்றத்திற்குப் பிந்திய குறைந்தது இரண்டு ஆண்டுகள் கழித்து, முன்னர் ஒருமைப்பாட்டுடன் இருந்த மில்லரைட் அட்வென்டிஸ்டுகள் சிதறிப்போயிருந்த காலத்தில், மில்லர் 1847 ஆம் ஆண்டில் தன் கனவை கண்டும் வெளியிட்டும் இருந்தார் என்பதை உணர்வது மிகுந்த முக்கியத்துவமானது. மில்லர் அந்த இயக்கத்திலிருந்து பிரிக்கப்பட்டிருந்தார்; மேலும் “வெளியே சிதறிப்போன” “சிறு மந்தை” இன்னும் அந்த ஏமாற்றத்தினால் துன்புற்றுக்கொண்டிருந்தது. மில்லரின் கனவு அந்த நிலைமையையே உரைத்தது; ஜேம்ஸ் வைட் அதைப் பற்றி குறிப்பிட்டார், மேலும் எலன் வைட் அதனை முற்றிலும் நேர்மறையான விதத்தில் குறிப்பிடினார். ஜேம்ஸ் வைட் அவரது கனவுக்காக ஒரு முன்னுரையை எழுதினார், அவரது கனவைச் சேர்த்தார், பின்னர் சில அடிக்குறிப்புகளையும் இணைத்தார். இந்தத் தகவலை அணுக வேண்டியவர்களுக்காக, அவரது முன்னுரை, அந்தக் கனவு, மற்றும் அந்த அடிக்குறிப்புகள் இக்கட்டுரையின் முடிவில் இடம்பெறும்.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Yisaya makumi abiri na kabiri ni urugero rw’intangiriro n’iherezo bya Adventisimu. Muri ayo mateka yombi habayeho kandi hazabaho gutandukanywa kwabereye ku wa 22 Ukwakira 1844, hanyuma kongera kubaho ku itegeko ryo ku Cyumweru. Uko gutandukanywa muri ibyo byombi, intangiriro n’iherezo, ni ugusohora k’umugani w’abakobwa cumi. Mushiki wa White atumenyesha ko abakobwa b’abapfapfa ari Abalawodikiya. Shebuna ashushanya Abadiventisiti b’Abalawodikiya ku ntangiriro no ku iherezo bya Adventisimu. Eliyakimu, mwene Hilikiya, ashushanya Abadiventisiti b’Abafiladelifiya.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Naye Hilkia naye amewakilisha baba wa Uadventista, kwa maana “atakuwa baba kwa wakaaji wa Yerusalemu, na kwa nyumba ya Yuda.” William Miller aliitwa kwa heshima “Baba Miller.” Miller aliwekewa “ufunguo wa Daudi” juu ya bega lake, ambao unawakilisha njia yake ya kujifunza Maandiko, “mstari juu ya mstari.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Kisanduku kikiwa ni Biblia, alitumia “ufunguo wa Daudi,” ukimaanisha kanuni za ufasiri wa unabii alizotumia kufungua kweli za malaika wa kwanza. Kanuni hizo, (ufunguo wa Daudi) na unabii wake wa hukumu (mzigo) ulioeleweka kwa ufunguo wa Daudi, vilitundikwa “kama msumari mahali pa hakika” katika patakatifu. “Msumari” huo ulikuwa tarehe 22 Oktoba, 1844. Neno “msumari” humaanisha kijiti, msumari au vigingi, vikionyesha alama ya njiani. “Mzigo,” yaani unabii wa hukumu uliotundikwa juu ya msumari huo, ulikuwa ujumbe wa malaika wa kwanza, na ujumbe huo ulifikia hitimisho tarehe 22 Oktoba, 1844, wakati unabii wa hukumu ulipokuwa umetimizwa nao ukaondolewa, ukakatwa chini, nao ukaanguka. Ukaondolewa kwa maana ujumbe wa kinabii wa hukumu ulikuwa umekwisha kupita, na ndipo msumari huo ulipaswa kuhamishwa kuingia Patakatifu pa Patakatifu, ambako mzigo mwingine wa hukumu ungetundikwa juu yake.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

پێشبینییەکەی میلەر لەبارەی وێرانبوون، کە بە یاساکانی پێشبینی وەک «کلیلی داود» تێگەیشترا، میخێک لە شوێنی پیرۆزدا دادەنێت کە هەموو شکۆی ماڵی باوکی خۆی هەڵدەگرێت. وشەی «شکۆ» لەم دەقەدا واتای قورسایی دەگەیەنێت. ئەوەی قورسایی ماڵێک هەڵدەگرێت، بناغەی ئەو ماڵەیە. کاری بناغەیی میلەر قورسایی هەموو ئەو ڕووناکییە زیادەی پەیامی فریشتەی سێیەم هەڵدەگرێت کە بە «چەچەڵە و دەرچوو» نوێنەرایەتی دەکرێت. هەروەها قورسایی هەموو جۆرە کەل و پەلەکانی پەرستگاش هەڵدەگرێت. و بناغەکە بۆ پەرستگایەک دانرا تاکو تەختێکی پرشکۆ لێ دابنرێت.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

ئەلیاقیم، کوڕی حیلقیاه، کڵێسای فیلادێلفیا نیشان دەدات. ئەلیاقیم واتای «خودای هەڵستان» دەگەیەنێت، چونکە ئەلیاقیم، باوکی ئۆرشەلیم، ویلیام میلەر نیشان دەدات کە خودا بەکاری هێنا بۆ هەڵستاندنی بناغەکانی گەلی پەیمانی هەڵبژێردراوی خۆی. ئەو کوڕی حیلقیایە، کە لە دوو وشەوە هاتووە؛ دووەمیان «خودا»یە و یەکەمیان واتای «نەرمی» دەدات، وەک لە نەرمیی قسەکردندا. حیلقیاه وشە یان دەنگی خودا نیشان دەدات، و کوڕەکەی هەڵستاندنی پەرستگاکە نیشان دەدات.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Adventismu nheko paha ojehuvo, oĩ va’erã peteĩ marandu ñeñehundi rehegua, ha upe marandu hína Apocalipsis irundyha capítulo pe mbohapyha ánhel. Oĩ va’erã avei peteĩ llave paha, oñemoha’angava’ekue Miller llave rupive. Pe “llave” ñande ára pegua oñemopyenda tembiasakue jevyjevy rehe, ha ko’ýte pe ñe’ẽpy ypy menciona rehegua léi rehe, upéva oike térã hína pe principio ojehechaukáva Cristo Tee rupive Alpha ha Omega ramo. Oĩ va’erã peteĩ Miller ra’y. Upéicharõ, Miller túva ramo oiko Hilcías, Ñandejára Ñe’ẽ; ha Miller ra’y hína Eliaquim, he’iséva pe Tupã omoñemopu’ãva. Túva Miller omopu’ã pe témplo, ha Miller ra’y ohechauka araka’épa Laodicea ha Filadelfia oñemboja’o, ha umi Filadelfiagua oñemopu’ã peteĩ techaukaha ramo. Oĩ va’erã peteĩ clavo oñemohatãva, péro ndaha’éi pe lugar santope, Miller rembiasakueicha, síno pe Santísimope. Upe clavo ha pe carga oñemboja rehe oñekytĩta ipaha pe mbohapyha ánhel marandu rehe, ojekytĩ haguéicha pe peteĩha ánhel marandu pahápe. Michael opu’ã vove ha yvypóra prueba tiémpo oñemboty, pe marandu ñeñehundi rehegua oĩta tiempo ohasava’ekuépe, oñemboykéma, ojekytĩma ha ho’amava’ekue.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Ku veqetandin an belavbûn piştî derbasbûna demê di sala 1844-an de dê di qanûna Yekşemê de dîsa bê dubarekirin. Îşaya bîst û du nimûneyek ji wan mercan e ku dibin sedema veqetandina Adventîstên Laodîkya ji Adventîstên Filadelfya, ya ku di krîza qanûna Yekşemê de pêk tê.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo asemayo Amina, shahidi aliye mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu; Nayajua matendo yako, ya kuwa wewe si baridi wala moto: laiti ungekuwa baridi au moto. Basi, kwa sababu wewe ni vuguvugu, wala si baridi wala moto, nitakutapika utoke kinywani mwangu. Kwa kuwa wasema, Mimi ni tajiri, nami nimejitajirisha kwa mali, wala sina haja ya kitu; nawe hujui ya kuwa wewe ni mnyonge, na mwenye kusikitisha, na maskini, na kipofu, na uchi: nakushauri kununua kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kuvikwa, na aibu ya uchi wako isionekane; na kuyatia macho yako dawa ya macho, upate kuona. Wote niwapendao, nawakaripia na kuwarudi: basi uwe na bidii, ukatubu. Tazama, nasimama mlangoni, nabisha: mtu akiisikia sauti yangu, na kuufungua mlango, nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami. Yeye ashindaye, nitampa kuketi pamoja nami katika kiti changu cha enzi, kama vile mimi nilivyoshinda, nikaketi pamoja na Baba yangu katika kiti chake cha enzi. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa. Ufunuo 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Ndoto hiyo ilipotanguliwa na utangulizi, ndipo James White akaijumuisha, pamoja na maelezo ya chini ya ukurasa. Sina matatizo yo yote na matumizi ya James White ya ndoto ya Miller, licha ya ukweli kwamba mara nyingi tumechapisha tafsiri ya ndoto yake ambayo hutofautiana kwa kiasi fulani na ya James White. Mtazamo wa msingi wa James White unaotofautiana na yale tuliyoyachapisha ni kwamba yeye huziweka “vito” katika muktadha wa watu wa Mungu, nasi tunaelewa kwamba vito hivyo ni kweli za unabii. Hakuna mkanganyiko wowote, kwa maana mtu huakisi kile anachoamini, na kutawanyika kwa vile vito baada ya Kukatishwa Tamaa Kukuu kunafananisha kutawanyika kwa watu wa Mungu KABLA ya sheria ya Jumapili. Lakini jambo hili ni la uchunguzi wa wakati ujao.

James White’s introduction to William Miller’s Dream

Yakobo Mwera kye kuhandiikaho ku Iroto rya William Miller

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

“Ũroto ũyũrĩa ũrũmĩte mũno wakĩandĩkĩtwo kũrĩ Advent Herald, mĩaka ĩrĩ na mĩtĩĩri kũuma hĩndĩ ĩyo. Hĩndĩ ĩyo nĩndoonire atĩ werũ mũno warĩ mũgambo wa kũonania ũhoro wa ũtongoria witũ wa tene wa kwĩrĩrĩria kwĩuka gwa kerĩ kwa Kristo, na atĩ Ngai nĩaheanire ũroto ũcio nĩ ũndũ wa kũteithia igũrũ rĩrĩa rĩatatanĩte.”

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

“Mu bimenyetso by’ukwegera kw’umunsi ukomeye kandi uteye ubwoba w’Uwiteka, Imana yashyizeho inzozi. Reba Yoweli 2:28–31; Ibyakozwe n’Intumwa 2:17–20. Inzozi zishobora kuza mu buryo butatu; ubwa mbere, ‘binyuze mu miruho myinshi y’imirimo.’ Reba Umubwiriza 5:3. Ubwa kabiri, abari munsi y’umwuka wanduye n’uburiganya bwa Satani bashobora kugira inzozi ziturutse ku ngaruka ze. Reba Gutegeka kwa Kabiri 8:1–5; Yeremiya 23:25–28; 27:9; 29:8; Zekariya 10:2; Yuda 8. Kandi ubwa gatatu, Imana yahoraga yigisha, kandi iracyigisha, ubwoko bwayo mu rugero runaka ikoresheje inzozi, zizanwa n’umurimo w’abamarayika n’Umwuka Wera. Abahagaze mu mucyo ukeye w’ukuri bazamenya igihe Imana ibahaye inzozi; kandi abo ntibazashukwa ngo bayobwe n’inzozi z’ibinyoma.”

“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

“Na akati, Inzwai zvino mashoko angu; kana pakati penyu paine muporofita, ini JEHOVHA ndichazvizivisa kwaari muchiratidzo, uye ndichataura naye muchiroto. Numeri 12:5.

“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

Yakobo akati, “Mutumwa waJehovha wakataura neni muchiroto.” Genesisi 31:2. “Uye Mwari akauya kuna Rabhani muSiria muchiroto usiku.” Genesisi 31:24. Verengai zviroto zvaJosefa, muna Genesisi 37:5–9, mugozotevera nyaya inofadza yokuzadziswa kwazvo muIjipiti.

“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“Gibeon ni Yehova akamubonekera Solomoni mu ijoro mu nzozi.” 1 Abami 3:5. Cya gishushanyo gikomeye kandi cy’ingenzi cyo mu gice cya kabiri cya Daniyeli na cyo cyatanzwe mu nzozi, ndetse n’inyamaswa enye, n’ibindi, byo mu gice cya karindwi. Igihe Herode yashakaga kurimbura Umukiza ukiri uruhinja, Yosefu yaburiwe mu nzozi guhungira mu Egiputa. Matayo 2:13.

“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

“‘Ũ mîthenya ya kũrigĩrĩria,’ akiuga Ngai, ‘ngamĩnina Roho wakwa igũrũ rĩa andũ othe; na ariũ anyu na airĩtu enyu makahagĩrwo nĩ ũnabii, na anake anyu makoona cioneki, na athuri anyu arĩa akũrũ makarota cirota.’ Atũmwo 2:17.

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Buprofeta, kwa ndoto na maono, hapa ni tunda la Roho Mtakatifu, nayo katika siku za mwisho itadhihirishwa kwa kadiri ya kutosha hata kuwa ishara. Ni mojawapo ya karama za kanisa la Injili.

“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

“Na akawapa wengine kuwa mitume; na wengine kuwa MANABII; na wengine kuwa wainjilisti; na wengine kuwa wachungaji na waalimu; kwa kusudi la kuwakamilisha watakatifu, kwa ajili ya kazi ya huduma, kwa ajili ya kuujenga mwili wa Kristo.” Waefeso 4:11, 12.

“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

“Na Mungu ameweka wengine katika kanisa, wa kwanza mitume, wa pili MANABII, n.k. 1 Wakorintho 7:28.

“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“Muserere ubuhanuzi.” 1 Abatesalonike 5:20. Reba kandi Ibyakozwe n’Intumwa 13:1; 21:9; Abaroma 12:6; 1 Abakorinto 14:1, 24, 39. Abahanuzi cyangwa ubuhanuzi ni ibyo kubaka itorero rya Kristo; kandi nta gihamya ishobora kuvanwa mu ijambo ry’Imana yerekana ko byagombaga guhagarara mbere y’uko ababwirizabutumwa, abashumba n’abigisha bahagarara. Ariko uvuga ibinyuranye ati: “Habayeho amayerekwa menshi y’ibinyoma n’inzozi nyinshi z’ibinyoma ku buryo ntashobora kugirira icyizere ikintu icyo ari cyo cyose cyo muri ubwo bwoko.” Ni ukuri ko Satani afite ibyiganano bye. Yahoraga afite abahanuzi b’ibinyoma, kandi rwose dushobora no kubategereza none muri iri saha rye rya nyuma ryo kuyobya no gutsinda. Abanga ibyahishuwe by’umwihariko nk’ibyo kubera ko hariho ibyiganano, bashobora, kandi mu buryo bungana n’ubwo, kujya imbere gato bakihakana ko Imana yigeze kwihishurira umuntu mu nzozi cyangwa mu iyerekwa, kuko ibyiganano byahoraga bihari.

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Maloto ndi masomphenya ndi njira imene Mulungu wadziwululira kwa munthu. Mwa njira imeneyi analankhula kwa aneneri; waika mphatso ya uneneri pakati pa mphatso za mpingo wa Uthenga Wabwino, ndipo waŵerengera maloto ndi masomphenya pamodzi ndi zizindikiro zina za ‘MASIKU OTSIRIZA.’ Amen.

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

«ذەسەبەمی لەو تێبینییانەی سەرەوە ئەوە بووە کە ناڕەزایییەکان بە شێوەیەکی کتێبی پیرۆز لاببەم، و هزری خوێنەر بۆ ئەوەی دواتر دێت ئامادە بکەم.» James White, Brother Miller’s Dream, 1–3.

William Miller’s Second Dream

Xewna Duyem a Duyemîn a William Miller

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

“Narotaga ko nga an Dios, pinaagi hin diri nakikit-an nga kamot, nagsugo ha akon hin usa nga kahon nga marahalon an pagkakahimo, mga napulo ka pulgada an kahilabaon ngan unom ka pulgada an kahilapad, nga hinimo hin ebeno ngan mga perlas nga maopay gud an pagkakataod. Mayda yawi nga nakakabit ha kahon. Dayon ginkuha ko an yawi ngan gin-abrihan an kahon; ngan, ha akon katingala ngan kahipausa, akon hin-agian nga puno ito hin ngatanan nga klase ngan kadak-on hin mga hiyas, mga diamante, marahalon nga mga bato, ngan mga sinsilyo nga bulawan ngan salapi ha tagsa-tagsa nga kadakoon ngan bili, nga maopay hinduro an pagkakaplastar ha ira tagsa nga mga lugar dida ha kahon; ngan tungod hini nga pagkakaplastar nagbalik hira hin usa nga kapawa ngan himaya nga an kapariho amo la an adlaw.

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“Ez fikirîm ku ne erkê min bû ku ez bi tenê ji vê dîtina ecêb kêfxweş bibim, herçiqas dilê min ji ronahiya wê, ji bedewiya wê û ji nirxa naveroka wê pir şad bû. Ji ber vê yekê min ew li ser maseyek navendî di odeya xwe de danî û agahî da ku hemû yên ku hewesek hebin dikarin werin û wê dîtina herî bişkojtir û herî têlîyê ku mirov di vê jiyanê de her dem dîtiye bibînin.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

Gelan dest pê kirin ku bên hundir, di destpêkê de bi hejmarekê kêm, lê herî herî zêde bûn heta ku bûn cemawerek. Dema ku wan yekem car li nav sindoqê dinêrîn, ew matmayî diman û bi kêfxweşî qîriyan dikirin. Lê gava ku temaşevan zêde bûn, hemû dest bi têkildanê bi zîveran kirin, wan ji sindoqê derxistin û li ser maseyê belav kirin. Ez dest pê kirim ku bifikirim ku xwediyê wê sindoqê û wan zîveran dîsa ji destê min bixwaze; û heke min bihêle ku ew belav bibin, ez ê tu carî nikaribim wan wekî berê dîsa di cihên xwe de li nav sindoqê bi cih bikim; û min hest kir ku ez ê tu carî nikaribim bersivê wê berpirsiyariyê bidim, çimkî ew pir mezin bû. Paşê ez dest pê kirim ku ji gelan re lava bikim ku dest li wan nexin û wan ji sindoqê dernexin; lê çiqas ku min zêdetir lava dikir, ew zêdetir wan belav dikirin; û niha wisa xuya dikir ku ew wan li hemû odeyê, li erdê û li ser her perçeyek mobîlyayê di odeyê de belav dikin.

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

“Bẹsị m hụrụ na n’etiti nkume-ọla dị oké ọnụ ahịa nke eziokwu na mkpụrụ ego nke eziokwu, ha agbasawo ọnụ ọgụgụ a na-apụghị ịgụta agụta nke nkume-ọla adịgboroja na mkpụrụ ego adịgboroja. Iwe juru m nke ukwuu n’ihi omume ha dị ala na ekeleghị ekele ha, m wee baara ha mba ma takwaara ha ụta n’ihi nke a; ma ka m na-aba ha mba, ka ha na-agbasikwu nkume-ọla adịgboroja na mkpụrụ ego ụgha n’etiti ndị nke eziokwu.”

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

“Ndzi hetelela ndzi hlundzukile emoyeni wa mina wa nyama, kutani ndzi sungula ku tirhisa matimba ya nyama leswaku ndzi va susa endlwini; kambe loko ndzi ri karhi ndzi humesa un’we, vanharhu van’wana a va nghena va tisa thyaka ni swipandza swa ku hlantswa ni misava ni mixaka hinkwayo ya thyaka, ku fikela laha va funengeteke hinkwaswo swa switlhokovetselo swa ntiyiso, timayimani ni mali, leswi hinkwaswo a swi nga ha vonaki. Naswona va handzule bokisi ra mina ri va swiphemu, va ri hangalasa exikarhi ka thyaka. Ndzi ehlekete leswaku a ku na munhu loyi a a tekela enhlokweni gome ra mina kumbe ku hlundzuka ka mina. Ndzi hela matimba hi ku helela, ndzi nga ha ri na xivindzi, kutani ndzi tshama ehansi ndzi rila.

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

“Pindi nilipokuwa nikilia na kuomboleza hivyo kwa ajili ya hasara yangu kubwa na wajibu wangu, nikamkumbuka Mungu, nami nikasali kwa bidii kwamba Anitume msaada. Mara mlango ukafunguka, mtu mmoja akaingia chumbani, ndipo watu wote wakatoka humo; naye, akiwa na brashi ya kufagia vumbi mkononi mwake, akafungua madirisha, akaanza kufagia uchafu na taka kutoka chumbani.

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

“Namililaki aku kaniya nga magpailob, kay may pipila ka bililhong mutya nga nagkatag taliwala sa mga guba.”

“He told me to ‘fear not,’ for he would ‘take care of them.’

Mujije ko “utinya,” kuko “azobitaho.”

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

“Bese, ti ñe ó bùe a yia evi ne sã, gyãma nkrabea ne sika a wɔayɛ no atoro no nyinaa sɔre fii hɔ, na ɛfaa mfɛnsere no mu kɔe te sɛ omununkum, na mframa de wɔn kɔe. Wɔ gyegye no mu no, mikaa m’ani simma kakra; bere a mibuee no bio no, na evi ne sã no nyinaa afi hɔ. Ahwene a ɛsom bo, diamond, sika kɔkɔɔ ne dwetɛ mpɔtam sika no, gu petee wɔ ɔdan no nyinaa so wɔ bebree mu.”

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

“Ảnh vy’ọn lếk treq m’dar hlao tei, srom nox p’rahn laq dôr m’nah ỡi h’rim khơn tei m’dar hlao kơi, Ảnh dâp t’moq hơr ngăi m’juwel, m’diamond, m’coin, pơr drăp-drăp t’rơm, dŏq p’rak jơh m’dar hlao tei, tơh m’nah đrơi m’năh lư, dŏq hơr m’diamond klah ỡi m’nah yăr lư tơm bŭt t’măl m’ghim.”

“He then called upon me to ‘come and see.’

“Ahoudejonkwa ahwíhí·e’ ne’ wahskare’níhstha’ ne’ ‘teyethinúhse’.”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Ndzi langutile endzeni ka bokisi rero, kambe mahlo ya mina ma phatsimiwile hi leswi ndzi swi voneke. A ma vangama hi ku tlula ka khume ku tlula ku vangama ka wona ko sungula. A ndzi anakanya leswaku a ma kukuriwile hi sava hi milenge ya vanhu volavo vo homboloka lava a va ma hangalakisile kutani va ma kandziyela entshurini. A ma lulamisiwile hi ndlela yo saseka endzeni ka bokisi rero, xin’wana ni xin’wana exivandleni xa xona, ku nga ri na swikombiso leswi vonakaka swa ku karhateka ka munhu loyi a ma hoxeke endzeni. Ndzi huwelele hi ntsako lowukulu swinene, kutani ku huwelela koloko ka ndzi pfuxa.” Early Writings, 81–83.

James White’s Footnotes

Ibinyuranyo vya hasi vya James White

“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

“‘سندوق’ حقایق عظیم کتاب‌مقدّس را، مربوط به آمدنِ دومِ خداوند ما عیسی مسیح، که به برادر میلر داده شد تا به جهان اعلام کند، نمایندگی می‌کند.

“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

“‘Mufunguo uliounganishwa’ ulikuwa ndiyo namna yake ya kufasiri Neno la unabii—kulinganisha Maandiko na Maandiko—Biblia ikiwa mfasiri wake yenyewe. Kwa ufunguo huu Ndugu Miller alifungua ‘sanduku,’ yaani, kweli kuu ya ujio kwa ulimwengu.

“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

“‘Abantu baatandika okujja, okusooka nga bali batono mu muwendo, naye ne beeyongera okutuuka ku kibiina kinene.’ Obubaka bw’okujja kwa Mukama bwe bwasooka okubuulirwa Ow’oluganda Miller, n’abalala batono nnyo, bwalina ekikolwa kitono nnyo, era abantu batono nnyo be baabuzuukusibwa; naye okuva mu 1840 okutuuka mu 1844, buli we bwabuulirirwa, ekitundu kyonna ky’abantu kyazuukusibwa.”

“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

“‘Jawi, almasi, na kadhalika’ za ‘aina zote na ukubwa wote,’ zikiwa ‘zimepangwa kwa uzuri sana katika mahali pake mbalimbali ndani ya kisanduku,’ zinawakilisha watoto wa Mungu, [Malaki 3:17,] kutoka katika makanisa yote, na kutoka karibu kila daraja na kila hali ya maisha, walioupokea imani ya ujio, na wakaonekana kuchukua msimamo wa ujasiri katika vituo vyao mbalimbali, katika kazi takatifu ya kweli. Walipokuwa wakitembea katika utaratibu huu, kila mmoja akiyashughulikia wajibu wake mwenyewe, na kutembea kwa unyenyekevu mbele za Mungu, ‘waliakisi nuru na utukufu’ kwa ulimwengu, uliolingana tu na kanisa la siku za mitume. Ujumbe, [Ufunuo 14:6, 7] ulienda kana kwamba juu ya mabawa ya upepo, na mwaliko, ‘Njoni, kwa maana vitu vyote sasa vimekwisha kuwa tayari,’ [Luka 14:17.] ukaenea kwa uwezo na matokeo.”

“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

“Ekimilo yan unosa [Ufunuo 14:6, 7.] ngoma ya kukalika Nnangolo Nzau, ‘Mutili Wawya, munena uvumbuzi kunkwisa; pakuti ng’anda ya hukumu yakwe yafika,’ vantu vaing’i vaimbile kwa nsangalalo pakumona kwisa kwa Yesu, ne kulekewa kwa byonse, avo panopambele vaimile kukanana, kuseka, no kuthuula ulele uyo panopambele wavazwisye nsangalalo. Vavazuzile no kuvasyanganasya mawe ga mtengo. Aji atutwala ku kyakulya kya mu mwaka wa 1844, apo katengo ka kusyanganasya kakandile. Lembo aji: Ava ni avo vanaimbile kalelo ‘kwa nsangalalo’ niwo vazuzile no kusyanganasya mawe ga mtengo. Kangi napata kavaile na nguvu yakwe kusyanganasya likundi no kuvatwala kusela tangu 1844, nda ava avo kala vaalondolaga ulele, no kusepela mu uo; nambo kutandikila apo vakaaniila ntchito ya Nnangolo na kukwanisika kwa unabii mu uzoefu wetu wa kale wa kwisa kwa Bwana.”

“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

“Oúhie Miller a tétgo, ándi áde nánan tukhéi liá Midnight cry ka, ándi ka seŋét moon ka, 1844, ná tyei hia ná ányie ka̱i kɛ́i, ándi ná advent movement ná prophecy ka fulfilment lɛ, ándi ná áníi ka time preaching liá, á kɔ́rɛ lɛ. Á kɛhie liá ávui, Advent Herald through, ná ányie tɛ́i hold fast, ná patient tɛ́i, ándi ná ányie one another against grudge kɛ́; ándi God ná kɔ́rɔ́m kɛ́i ányie justify, time preaching liá. Hɛn way ka, á jewels ka hɛ́i plead kɛ́, ándi á hia liá ná ányie bɛ́i ‘accountability’ hɛ́i, ándi ná ‘it would be immense.’”

“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

“‘Mavwe ya udesi na ndalama zaunyengi’ ivyo vikambalikanga pakati pa vyaunenesko, vikulongora pachibaya ŵakung’anamukira ŵatesi, panji ‘ŵana ŵachilendo,’ [Hosea 5:7.] kufuma apo mulyango ukajara mu 1844.

“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

“‘캣킷’ 둘째는, 곧 이전 것보다 훨씬 더 크고 더 아름다운 것으로서, 흩어져 있던 ‘보석들’과 ‘다이아몬드들’과 ‘동전들’이 모아진 그릇은, 흩어진 양 떼가 곧 144,000명, 곧 살아 계신 하나님의 인을 가진 자들 전부가 모여들게 될 살아 있는 현대 진리의 넓은 분야를 나타낸다. 그 귀한 다이아몬드들 가운데 하나도 어둠 속에 남겨지지 않을 것이다. 비록 어떤 것들은 ‘바늘끝보다 크지 않다’ 할지라도, 하나님께서 그의 보석들을 모으시는 이 날에 그들은 간과되어 제외되지 않을 것이다. [말라기 3:16–18.] 하나님께서는 그의 천사들을 보내실 수 있으며, 소돔에서 롯을 이끌어 내셨던 것처럼 그들을 서둘러 나오게 하실 수 있다. ‘주께서 땅 위에서 일을 속히 이루실 것이다.’ ‘그가 의 가운데서 그것을 단축하실 것이다.’ 로마서 9:28을 보라.”

“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

“‘Mvula ni vipande vya kuni, mchanga na kila namna ya takataka,’ vinawakilisha makosa mbalimbali na mengi ambayo yameingizwa miongoni mwa waamini wa kuja kwa pili tangu majira ya vuli ya mwaka 1844. Hapa nitatambua machache kati yake.

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

“1. 반야 목규가 외쳐진 직후, 어떤 ‘목자들’이 무례하게 취한 입장은, 일곱째 달 운동에 함께했던 성령의 엄숙하고 마음을 녹이는 능력을 최면적 영향이라고 한 것이었다. 조지 스토어스는 이러한 입장을 가장 먼저 취한 이들 가운데 하나였다. 1844년 후반부에 당시 뉴욕 시에서 발행되던 『Midnight Cry』에 실린 그의 글들을 보라. J. V. Himes는 1845년 봄 알바니 총회에서, 일곱째 달 운동이 깊이 일곱 피트에 이르는 최면술을 산출하였다고 말했다. 이것은 그 자리에 참석하여 그 말을 들은 한 사람에게서 내가 전해 들은 것이다. 일곱째 달 외침에 적극적으로 참여했던 다른 이들 가운데는, 그 후 그 운동을 마귀의 역사라고 단언한 자들도 있었다. 그리스도와 성령의 역사를 마귀에게 돌리는 것은 우리 구주의 시대에도 신성모독이었고, 지금도 신성모독이다.

“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

“2. Magedule mengi juu ya wakati maalumu. Kwa kuwa zile siku 2300 ziliishia mwaka 1844, nyakati kadhaa sana zimewekwa, na watu mbalimbali, kuwa ndizo za kukoma kwake. Kwa kufanya hivyo wameondoa ‘alama za mipaka,’ nao wametia giza na mashaka juu ya mwendo wote wa ujio.

“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

“3. Rohon ruroŋo, hamwe n’ibitekerezo byayo byose n’ubukabyo bwayo. Ubu buryarya bwa Satani, bwageze ku murimo uteye ubwoba w’urupfu, bugaragazwa neza cyane n ‘ibisigazwa byo gukata,’ n ‘ubwoko bwose bw’imyanda.’ Benshi mu bamize uburozi bwa rohon ruroŋo bemeye ukuri kw’ibyabaye mu bunararibonye bwacu bw’iyoborwa ry’ukuza kwa Kristo mu gihe cyashize, kandi kubera iyi ngingo benshi batewe kwizera ko rohon ruroŋo ari yo mbuto isanzwe yo kwizera ko Imana yayoboye ibikorwa bikomeye by’ukuza mu 1843 no mu 1844. Petero, avugana iby’abazazana ‘inyigisho z’ubuyobe zizanisha kurimbuka, ndetse bahakana Umwami wabacunguye,’ aravuga ati, ‘KUBERA BO INZIRA Y’UKURI IZAVUGWAHO IBIBI.’”

“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

“4. S. S. Snow akijitangaza kuwa ‘Eliya Nabii’” Mtu huyu, katika mwenendo wake wa ajabu na usiozuilika, naye pia ametenda sehemu yake katika kazi hii ya mauti, na mwendo wake umekuwa na mwelekeo wa kuileta hali ya kweli ya watakatifu wanaongoja katika kudharauliwa, katika mawazo ya nafsi nyingi za waaminifu.

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

Ku katalog ya makeleleni yaiha kulundulula ni yikwavo yavangí, yizevene nge “myaka yikwivwa” ya Kusoloka 20:4, 7, mu kale; va 144,000 va Kusoloka 7:4; 14:1; vaze “vatalile nakutundamo mu mazavu” panyima ya kusanguka kwa Kulishitu; ngweji ya kukanda kusalako; ngweji ya kunanguka kwa vaana vavandende; ne vyango ne vyango.

“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“Makosa haya yalienezwa kwa bidii kubwa sana, na kusisitizwa juu ya kundi lile lililokuwa likingojea, hivi kwamba, wakati ule Ndugu Miller alipoota ndoto ile, vito vya kweli ‘vilifichwa visionekane,’ na maneno ya nabii yakawa yanatumika—‘Na hukumu imegeuzwa irudi nyuma, na haki imesimama mbali,’ n.k. n.k. Tazama Isaya 59:14. Wakati huo hakukuwa na gazeti lo lote la ujio katika nchi lililotetea kazi ya ukweli wa wakati huu. The Day-Dawn lilikuwa la mwisho kutetea msimamo wa kweli wa kundi lile dogo; lakini hilo lilikufa miezi kadhaa kabla Bwana hajampa Ndugu Miller ndoto hii; na katika mapambano yake ya mwisho ya kufa likawaelekeza watakatifu wale wachovu, wenye kuugua kwa huzuni, kwenye mwaka 1877, wakati ambao wakati huo ulikuwa bado miaka thelathini mbele, kuwa ndiyo wakati wa ukombozi wao wa mwisho. Ole! ole! Si ajabu kwamba Ndugu Miller katika ndoto yake, ‘aliketi chini akalia’ juu ya hali hii ya huzuni ya mambo.”

“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

“Birayêr Miller di 22’ê Kanûna Pêşîn, 1849an de bi mirinê çavên xwe girt; ev yek wê gotinên pêşînkirî yên di xewna wî de temam kir: ‘Di nav qerebalixiyê de min ji bo demek kurt çavên xwe girt.’ Ev pêkanîna ecêb ew qas eşkere ye ku tu kesê wê nebîne têk naçe.

“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“Esanduku, kyekimu kiraga amazima ag’okuja okw’okubiri Mukama Miller ge yayolesa eri ensi, nga bwe galambikiddwa mu lugero olw’abawala ekkumi. [Matayo 25:1–11.] Ekisooka, ekiseera, 1843; ekyokubiri, ekiseera eky’okulindirira; ekyokusatu, okukaaba okw’omu ttumbi, mu mwezi ogw’omusanvu, 1844, n’ekyokuna, oluggi oluggaddwa. Tewali n’omu ku abo abasomye empapula ez’okukuza okujja okw’okubiri okuva mu 1843, aligaana nti Mukama Miller awadde obujulizi ku nsonga zino ennya enkulu mu byafaayo by’okuja okw’okubiri. Enkola eno ey’amazima ennywevu era etabagana, oba “esanduku,” yamenyeddwamu obutundutundu era n’esaasaanyizibwa mu kasasiro abo abaagaana bye baayitamu bo bennyini, ne beegaana ddala amazima ge ba, wamu ne Mukama Miller, baabuulira ensi n’obuzira obutaliiko kutya.”

“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

“Chechi de ka ọcha n’oge ahụ, bụrụkwa ‘ndị na-enweghị mmejọ n’ihu ocheeze Chineke,’ ebe ha ekwupụtala njehie ha nile, adịghị ike ha na mmehie ha, ma e jiri ọbara Kraịst sachapụ ha ma hichapụ ha kpamkpam, ha ga-abụ ndị na-enweghị ‘ntụpọ ma ọ bụ mkpịakọta, ma ọ bụ ihe ọ bụla dị otu a.’ Mgbe ahụ ha ga-enwu n’ọma ‘ugboro iri karịa ebube mbụ ha.’” JAMES WHITE Oswego, Mee, 1850.