Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Mu buryo bwiza kurushaho, amatorero arindwi n’ibimenyetso birindwi akwiriye gusobanurwa nk’ibimenyetso bihwanye, bihagarariye imirongo y’imbere n’iy’inyuma y’amateka amwe. Ni ngombwa kandi kwitondera ko, mu gusuzuma amatorero atatu ya nyuma n’ibimenyetso bitatu bya nyuma, umurongo w’amateka ugereranya amateka agenda atera imbere atari wo ngingo nyamukuru y’ibyo bimenyetso. Iyo amatorero ashyizwe mu rwego rw’amateka ahwanye, gukurikirana kw’amateka ni ikintu cy’ingenzi mu kimenyetso; ariko si ko biri iyo amatorero atatu ya nyuma n’ibimenyetso bifashwe nk’ikimenyetso cyihariye ubwacyo.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
ئەو سێ کڵێسایەی دواوە وەک هێما باس لە پەیوەندیی سێ کۆمەڵە و لە داینامیکی هەڵسوکەوتی نێوان ئەو سێ کۆمەڵەی عابیدانە دەکات کە لەلایەن کڵێسا جۆراوجۆرەکانەوە نیشان دراون. ئەو سێ مۆری دواوە گەلی خودا دیاری دەکەن، وەک ئەوانەی لەلایەن موسا و ئیلیا نیشان دراون. ئیلیا نوێنەرایەتی سەد و چل و چوار هەزار دەکات، و موسا مردووە ڕاستودرووستەکان.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za hao waliouawa kwa ajili ya neno la Mungu na kwa ajili ya ushuhuda waliouweka; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, mtakatifu na wa kweli, hutahukumu na kulipiza kisasi damu yetu juu ya hao wakaao juu ya nchi? Kisha kila mmoja wao akapewa joho jeupe; wakaambiwa wapumzike bado kwa kitambo kidogo, hata watakapotimia watumishi wenzao pia na ndugu zao, watakaouawa kama wao walivyouawa. Na alipoifungua muhuri wa sita, tazama, pakawa na tetemeko kubwa la nchi; jua likawa jeusi kama gunia la manyoya, na mwezi ukawa kama damu; na nyota za mbinguni zikaanguka juu ya nchi, kama vile mtini utoavyo tini zake mbichi, unapotikiswa na upepo mkuu. Mbingu zikatoweka kama gombo likunjwavyo pamoja; na kila mlima na kisiwa vikahamishwa kutoka mahali pake. Na wafalme wa dunia, na wakuu, na matajiri, na majemadari, na wenye nguvu, na kila mtumwa, na kila mtu huru, wakajificha katika mapango na katika miamba ya milima; wakaiambia milima na miamba, Tuangukieni, mkatufiche mbali na uso wake yeye aketiye juu ya kiti cha enzi, na mbali na ghadhabu ya Mwana-Kondoo; kwa maana siku kuu ya ghadhabu yake imekuja, naye ni nani awezaye kusimama? Ufunuo 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
ନରୀ ହ୍ୱାଇଟ୍ ଆମକୁ ଜଣାଇଛନ୍ତି ଯେ ପଞ୍ଚମ ମୁଦ୍ରା “ଭବିଷ୍ୟତର ଗୋଟିଏ ସମୟଖଣ୍ଡ” ବିଷୟକୁ ସମ୍ବୋଧନ କରେ। ପଞ୍ଚମ ମୁଦ୍ରାର ପଦ୍ୟଗୁଡ଼ିକ ପଚାରୁଛି ଯେ ଅନ୍ଧକାର ଯୁଗମାନରେ ଈଶ୍ୱରଙ୍କ ଲୋକଙ୍କୁ ହତ୍ୟା କରିଥିବା ପାଇଁ ପାପାସୀକୁ ଈଶ୍ୱର କେବେ ବିଚାର କରିବେ। ଏହାର ଉତ୍ତର ଦିଆଯାଇଥିଲା ଯେ “ଶେଷ ଦିନମାନରେ” ଈଶ୍ୱର ସେମାନଙ୍କ ଏହି ହତ୍ୟା ପାଇଁ ପାପାସୀଙ୍କୁ ବିଚାର କରିବେ, ଏବଂ ପାପାସୀୟ ସହିଦମାନଙ୍କ ଅନ୍ୟ ଗୋଟିଏ ଦଳ ପାଇଁ ମଧ୍ୟ, ଯେମାନେ ରବିବାର ବ୍ୟବସ୍ଥା ସଙ୍କଟ ସମୟରେ ପାପାସୀଙ୍କ ଦ୍ୱାରା ମଧ୍ୟ ହତ୍ୟା କରାଯିବେ।
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Na alipofungua muhuri wa tano... [Ufunuo 6:9–11]. Hapa Yohana alioneshwa matukio ambayo hayakuwa halisi wakati huo, bali yale ambayo yangekuwapo katika kipindi fulani cha wakati ujao.” Manuscript Releases, juzuu ya 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
İlham ayrıca teyit eder ki, Vahiy’in on sekizinci bölümünde yeri kendi yüceliğiyle aydınlatan meleğin iki sesiyle, sunağın altındaki ve Tanrı’nın papalığı ne zaman yargılayacağını bilmek isteyen canlar bağlantılıdır.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Kuhuri mulango gwa utano kwafungulirwe, Yohana Mfunuzi mu maono akaona chini ya madhabahu lile kundi lililouawa kwa ajili ya Neno la Mungu na ushuhuda wa Yesu Kristo. Baada ya hayo zikaja zile mandhari zilizoelezwa katika sura ya kumi na nane ya Ufunuo, wakati wale walio waaminifu na wa kweli wanaitwa watoke Babeli. Ufunuo 18:1–5 imenukuliwa.” Manuscript Releases, volume 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Mu Kusakulua 18, ulufingo lwa Bukatolika luli lwa mianda ibili; paapo ne po afumishiwa ulubembu, te pa bantu fye abo akepaya mu “nsiku sha kulekelesha,” lelo na pa bafwaishiwemo ku bwipayi mu nshita sha Mfifi isha buwina-bupapa.
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. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Kandi nayumvasi iriju kungu, kavuga kiti: Mupite muri we, bantu banje, kugira ngo ntimugabane mu vyaha vyiwe, kandi kugira ngo ntimuronke ku vyago vyiwe. Kuko ivyaha vyiwe vyashitse gushika mw’ijuru, kandi Imana yibutse ukugabitanya kwiwe. Mumuhore nk’uko yabahoye, kandi mumugwirize incuro zibiri nk’uko ibikorwa vyiwe biri: mu gikombe yujuje, na mwebwe mukimwuzurizemwo incuro zibiri. Ivyahishuwe 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Muhuri wa sita unatoa mojawapo ya vielelezo vya kawaida vya Biblia kuhusu matukio yale yanayotangulia mara moja Kuja kwa Pili kwa Kristo wakati wa mapigo saba ya mwisho. Unahitimishwa kwa utangulizi wa sura ya saba ya Ufunuo, unaotoa jibu kwa swali lililoibuliwa katika aya ya mwisho ya muhuri wa sita, “ni nani atakayeweza kusimama.” Kuna makundi mawili yatakayesimama kama bendera ya Mungu katika msukosuko wa sheria ya Jumapili, ambao unafikia hitimisho mapigo saba ya mwisho yanapowadia. Makundi hayo mawili ni wale mia moja arobaini na nne elfu, wanaowakilishwa na Eliya, na “umati mkubwa,” wanaowakilishwa na Musa. Hizi alama mbili za Musa na Eliya zilitambuliwa hapo awali kuwa ni wale wasimamiao mwisho wa dunia, kwa maana wote wawili walisimama pamoja na Kristo katika Mlima wa Kubadilika Sura.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Itsinda ry’abamaritiri ba papa ba mbere bo mu Bihe by’Umwijima bahawe imyambaro yera, kandi itsinda rya kabiri babwiwe gutegereza kugeza ubwo iryo tsinda ryuzurizwaga ni “imbaga y’abantu benshi” na bo bambaye imyambaro yera. Ikimenyetso cya gatanu n’icya gatandatu ntibitanga amateka ajyanye n’andi, ahwanye n’ay’amatorero ya gatanu n’aya gatandatu, ahubwo bitanga ubuhamya bwerekeye ayo matsinda abiri ahaguruka nk’ikimenyetso cy’Uwiteka mu “minsi y’imperuka.” Ayo matsinda yombi ni abatangaza ubutumwa bw’ayo majwi yombi yo mu byahishuwe igice cya cumi n’umunani. Ubutumwa butangazwa icyo gihe buherekezwa no gusukwa kwa Mwuka Wera, nk’uko byagereranyijwe n’amateka ya Pentekote n’amateka y’Induru yo mu Gicuku mu ntangiriro y’Uwadiventisime.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaika anayejumuisha sauti yake katika kutangaza ujumbe wa malaika wa tatu atauangaza ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa ulimwengu mzima na nguvu isiyo ya kawaida. Mwendo wa ujio wa Kristo wa miaka ya 1840–44 ulikuwa udhihirisho wenye utukufu wa uweza wa Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha kimishonari duniani, na katika baadhi ya nchi kulikuwapo hamasa kubwa zaidi ya kidini ambayo imewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini mambo hayo yatapitwa na mwendo wenye nguvu chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
لەوە کارەکە هاوشێوەی کاری ڕۆژی پەنتیکۆست دەبێت. وەک چۆن «بارانی یەکەم» لە داڕشتنی ڕووحی پیرۆزدا لە سەرەتای مەژدە بەخشرێنرا، بۆ ئەوەی تۆوی گرانبها سەرهەڵبدات، هەروەها «بارانی دوایی» لە کۆتایی ئەودا دەبەخشرێت بۆ پێگەیشتنی دروێنە. «ئینجا دەزانین، ئەگەر بەردەوام بین لە ناسینی یەزدان: دەرچوونی ئەو وەک بەیانی ئامادە کراوە؛ و بۆ لای ئێمە وەک باران دێت، وەک بارانی دوایی و یەکەم بۆ سەر زەوی.» هۆشەع 6:3. «ئێوەی کوڕانی سیۆن، ئیتر دڵشاد بن و لە یەزدانی پەروەردگارتاندا شادمان بن: چونکە ئەو بارانی یەکەمی بە ڕادەیەکی گونجاو پێداون، و وا دەکات باران بۆتان داببارێت، بارانی یەکەم و بارانی دوایی.» یۆئێل 2:23. «لە ڕۆژانی دواوییدا، خودا دەفەرموێت، لە ڕووحم بەسەر هەموو گۆشتێکدا دەڕژێنم.» «و ئاوا دەبێت، هەرکەس ناوی یەزدان بانگ بکات، ڕزگار دەبێت.» کردەوەکان 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“İncil’in büyük işi, başlangıcını belirleyen Tanrı gücünün tezahüründen daha az bir tezahürle sona ermeyecektir. İncil’in başlangıcında ilk yağmurun dökülüşünde yerine gelmiş olan peygamberlikler, kapanışında son yağmurda yeniden yerine gelecektir. Elçi Petrus’un şu sözleri söylerken ileriye baktığı ‘ferahlık zamanları’ bunlardır: ‘Bunun için tövbe edin ve dönün ki, günahlarınız silinsin; öyle ki, Rab’bin huzurundan ferahlık zamanları gelsin; ve O, İsa’yı göndersin.’ Elçilerin İşleri 3:19, 20.” Büyük Mücadele, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
پاشان ئەوەی مۆری شەشەم ئەو پرسیارە هەڵدەستێنێت کە لە بەشی حەوتی پەیامی ئاشکراکردنەوەدا ئیلیا و موسا پێشکەش دەکات، مۆری حەوتەم دەکرێتەوە و داڕشتنی ڕۆحی پیرۆز لەسەر ئەو دوو گرووپە وەسف دەکات. پێویستە سەرنج بدرێت کە لەو وەسفەدا بۆ ماوەی نیو کاتژمێرێک بێدەنگی هەیە. داڕشتنی بارانی دواخست، کە بە کردنەوەی مۆری حەوتەم نیشان دراوە، ماوەیەکی بێدەنگی لەخۆدەگرێت.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ne alipoifungua muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja, akasimama mbele ya madhabahu, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili autoe pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyokuwa mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akautupa juu ya nchi; zikawako sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Monɔndɔ mɛndɛ pɔsɛjɛ-i a The Great Controversy-ra kɔlɛ, kɔpɛna rain tɛ́ bɛ́ pɔrɔ out lɔ̀ŋgɔ́kɛŋgɛ kɛ́na mighty angel tɛ́ dɛsɛndɛ pɛ́ tɛ́ lightɛnɛ earth kɛ́ glɔri hɔ. Kɔpɛna rain tɛ́ bɛ́gɨnɛ kɛ́na “the great buildings of New York City were thrown down” on September 11, 2001.
“Now 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.
“Basi sasa inakuja ile habari kwamba nimetangaza ya kuwa New York itafagiliwa mbali na wimbi kubwa la bahari? Hili sijapata kamwe kulisema. Nimesema, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotukia wakati Bwana atakaposimama kuitikisa nchi kwa kutisha! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’ Sura yote ya kumi na nane ya Ufunuo ni onyo la yale yanayoujia ulimwengu. Lakini sina nuru yoyote ya pekee kuhusu kinachokuja juu ya New York, ila tu kwamba najua ya kuwa siku moja majengo yale makubwa yataangushwa kwa kugeuzwa na kupinduliwa kwa nguvu za Mungu. Kwa nuru niliyopewa, najua kwamba uangamivu umo ulimwenguni. Neno moja kutoka kwa Bwana, mguso mmoja wa uweza wake mkuu, na majengo haya makubwa sana yataanguka. Matukio yatatokea yenye kutisha ambako hatuwezi hata kuyawazia.” Review and Herald, July 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
2001년 9월 11일에 늦은비가 내리기 시작하였고, 그 비의 부어짐은 엘리야와 모세로 대표되는 자들 위에 내리며, 또한 침묵의 때를 포함한다. 모세와 엘리야를 위한 침묵의 때는 요한계시록 11장에서도 나타나는데, 거기에서 세상을 괴롭히던 그 두 선지자, 곧 모세와 엘리야가 거리에서 “죽임을 당하였다.” 그러나 삼 일 반 후에 그들은 호렙의 굴에서 나와 하늘로 올라갔다. 늦은비의 역사에서 그 두 사자로 상징되는 기별은 죽임을 당하여 거리에 내던져지지만, 그들이 부활할 때까지는 장사되지 않는다. 이것은 유다 지파의 사자가 지금 봉인을 떼고 있는 주요 진리들 가운데 하나이다.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Piĩ ikũmi itatũ cia mĩhĩrĩga nĩcio irĩkũmenyithia mũgendo wa mũthia wa andũ a Ngai ta ũrĩa wakiirwo nĩ Eliya na Musa. Mũgendo ũcio nĩũkuua, na ũcookio muoyo. Nĩ mũgendo, tondũ Uadventista wambĩrĩirie na mũgendo ũrĩa wakĩrĩte nginya 1863 rĩrĩa meikire kũrĩ mbali ũhoro wa mbere William Miller oongirĩirwo amenyage. Mwaka wa 1863 mũgendo ũcio wakĩhũthira, nĩgũkorwo mwaka wa 1863 nĩho maatuĩkire kanitha kĩa kĩhooto. Alpha na Omega nĩagĩĩtĩrĩria atĩ angĩkorwo nĩwe wambĩrĩirie andũ ake arĩa matigariire ta mũgendo, o nake nĩekũmahũthira ta mũgendo.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Heta tûhûnîşta klîseyên heftan û mohra heftan ya nêrîna giştî qedand. Di sê mohra dawiyîn de em du çînên xeraskiriyan dibînin ku bi Mûsa û Îlyas hatine temsîl kirin. Hemû wan mohran şahidiyê didin li ser ferişteya mezin a Waxyayî 18. Dema ku ew di 11ê Îlona 2001’an de hate xwarê, du çînên xeraskiriyan ketin nav pêvajoyek pakijbûnê ku ji bo eşkerekirin û cudakirinê ya du çînên perestvanan di nav tevgerê de li dawiya Adventîzmê hatiye amadekirin, wekî ku bi tevgera li destpêka Adventîzmê pêşnîşan hatibû. Danyêl ew yek çînê nas dike ku, ya ku ew jê re xerab dibêje, zêdebûna zanînê tê nagihîjin; lê aqilan digihîjin. Metta me agahdar dike ku yên ku têgihiştina zanîna vekirî tune ye, keçekî paqij wekî bêaqil nas dike. Keçikên paqij ên aqil di krizê ya nîvê şevê de nîşan didin ku wan zêdebûna zanînê têgihiştiye û xwedî ne. Aqil û bêaqil bi klîseya Filadelfyayê an jî klîseya Laodîkyayê tên temsîl kirin. Xerab, keçikên paqij ên bêaqil ên Laodîkya divê ji devê Xudan werin qijikandin, û aqilan navê Xwedê, an jî karakterê Wî, li ser eniyên xwe werdigirin. Ger klîseya şeşemîn ya Filadelfyayê aqilan temsîl dike, çawa ye ku klîseya heftemîn ya Laodîkya xeraban temsîl dike? Ger ev wisa be, rêza peywirê derveyî rêzê ye, ne wisa ye? Bersiva bêguman bi Alfa û Omega tê çareser kirin.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Oo muntu wa Katonda eyasookera ddala okubeera n’erinnya eryawuliddwa, Isiraeri ey’edda, Musa yali kifaananyi kya Kristo ku nkomerero y’oyo muntu wa Katonda eyali aweereddwa erinnya eryo.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Musa hakika aliwaambia baba zetu, Bwana Mungu wenu atawainulia Nabii miongoni mwa ndugu zenu, mfano wangu; mtamsikiliza yeye katika mambo yote atakayowaambia. Tena itakuwa ya kwamba kila nafsi isiyemsikiliza Nabii huyo itaangamizwa kutoka miongoni mwa watu. Matendo 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Ku nheh a mët na miak piny ci keek cï keek yic në wëi, Jɔn Bäptith ë ke Elija tɔ̈n luɔi ë käŋ juëc kuɛm ba tiit lɔ̈ŋ tɛ̈n kë Cïrïth yïn guɔ̈p ci bɛ̈n. Yecu acï bɛn cï keek yic jɔl raan ci në ath ku kɔcic acï bɛ̈n guir luɔi de ke Kɛ̈ɛ̈r Raan Athör në käŋ pinyath tɔ̈n yic ci në baai athör tɔ̈n riɛl. Ku nheh a muɔk piny ci keek cï keek yic në wëi, Israel mi dhiɛl, William Miller ë ke Elija tɔ̈n luɔi ë käŋ juëc kuɛm ba tiit lɔ̈ŋ tɛ̈n kë Cïrïth yïn bɛ̈n rou. Yecu acï bɛn pɛl-pɛl lɔ̈ɔ̈m në Käŋ Athör Nhialic ku acï bɛ̈n guir pinyic. Ku nheh a mët na miak piny ci keek cï keek yic në wëi, Elija tɔ̈n luɔi a thok acï ba tiit lɔ̈ŋ tɛ̈n Cïrïth ba guir yic në gɛ̈l tɔ̈n pinyic pa raan ci guop, yic cï gät luɔi de ke Kɛ̈ɛ̈r Raan Athör Nhialic, ku bɛ̈n de rou.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller akisimamia si mjumbe tu, bali pia mwendo aliounganishwa nao.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“Ku butete, William Miller wakabangula ku bantu ifyakusama ifya Bufumu bwa kwa Lesa, aleleta abo alemfwa mu busokololo ukufika pa kwisa kwa bubili ukwa kwa Kristu. Mu kufwailisha konse, alipokelele amaka ayengi. Nga fintu Yohane Kabatisha alandilepo ku ntanshi pa kwisa kwa kutendeka ukwa kwa Yesu no kulonganya inshila ya kwisa Kwakwe, efyo na William Miller na bonse abo abamupalamine balandile pa kwisa kwa bubili ukwa Mwana wakwa Lesa….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
«هەزاران کەس هاتنە ڕێی ئەوەی ڕاستییەکەی ویلیام میلەر مژدەی پێدا دەگرێنن بپەسەنن، و خزمەتکارانی خودا لە ڕۆح و هێزی ئەلیاس هەستانەوە بۆ ئەوەی پەیامەکە ڕابگەیەنن.» Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Isirayeli ya kale yalipoanza, Mungu alimwita Musa, ambaye alikuwa amepokea miaka arobaini ya elimu iliyoharibika huko Misri, jambo lililohitaji miaka arobaini ya kuishi nyikani katika juhudi ya kuondoa ushawishi wa Misri kutoka katika tabia yake. Miaka arobaini baada ya kuzaliwa kwake, akielewa kwamba alikuwa amechaguliwa kuwaongoza watu wa Mungu watoke Misri, Musa alitumia nguvu za kibinadamu kumwua yule Mmisri. Miaka arobaini baadaye, kwenye kile kichaka kilichowaka moto, aliasi dhidi ya mwito wa Mungu. Baada ya kuukubali mwito huo hatimaye, alipuuza amri ya kumtahiri mwanawe mpaka alipotishiwa kifo. Kwenye mpaka wa Nchi ya Ahadi, aliasi na kulipiga lile Mwamba mara ya pili. Mwanzoni mwa Israeli ya kale, Musa alikuwa na sifa za tabia ya Mlaodikia. Hata hivyo, kwa kufanya hivyo bado aliutimiza mwito wake wa juu na mtakatifu, ukiwemo mfano wa Kristo mwishoni mwa Israeli ya kale. Kristo, ambaye alishindana na Wayahudi wabishi, au wale waliosema kwamba walikuwa Wayahudi, lakini hawakuwa, aliwakilisha tabia ya Mfiladelfia. Mwanzoni mwa Israeli ya kale Musa aliwakilisha Mlaodikia mwenye uhitaji wa dhahabu, dawa ya macho, na mavazi meupe. Mwishoni Kristo ni Mfiladelfia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Adventism’in başlangıcında, giysilerini lekelememiş Sardis’teki o birkaç kişiyle temsil edilen William Miller, kendisiyle ilişkili hareket gibi, bir Filadelfiyalıyı temsil ediyordu. Adventism’in sonunda ise, 1989’da sonun zamanını tanıyan hareket, Musa ne ölçüde Laodikyalı idiyse o ölçüde Laodikyalı idi. Millerci hareket, Future for America hareketinin bir örneğidir; şu peygamberlik ihtiraz kaydıyla ki, ilk hareket Filadelfiya devrinde Filadelfiyalılar tarafından yerine getirilmişti, son hareket ise Laodikya devrinde Laodikyalılar tarafından yerine getirilmektedir.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Ndzi nhlamusela leswaku ndzi ndzi ri mbhoni ya xiphemu lexi tlulaka hinkwaswo xa matimu ya vuprofeta ya nhlangano lowu ku sukela hi 1989 ku tlula munhu un’wana ni un’wana la fambelanaka ni matimu ya Future for America, naswona ndzi tiyisekisa leswaku hi mina hi xiviri ndzi fambeke eka matimu lawa ku sungula hi 1989 ku ya emahlweni tanihi Muadivhentista wa Lawodikiya la tiyisisiweke. Ku ni mimoya yo tala endleleni yoleyo leyi a yi ta seketela vumbhoni bya mina. Nakambe ndzi nga tiyisekisa hi ntiyiso lowu nga kanakanisiki leswaku lava a va hlangene ni nhlangano lowu emakumu ka Vuvadivhentista na vona a va ri Vaadivhentista va Lawodikiya lava tiyisisiweke. Vanhu vo sungula lava thyiweke vito va sungula hi Muawodikiya loyi a hundzukaka Mufiladelfiya naswona va hetelela hi Mufiladelfiya. Vanhu va vumbirhi lava thyiweke vito va sungula hi Mufiladelfiya naswona va hetelela hi Muawodikiya loyi a vitaniwaka leswaku a hundzuka Mufiladelfiya. Lexi i xisayino xa Alfa na Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Omutwe n’abamwegattako ne bwe baali mu buzibe bw’omwoyo obw’ennaku era obw’entiisa, Katonda yakyalungamya era n’afuga obubonero obw’obunnabbi ebyaliwo okuva mu 1989 okutuusa kaakano. Omutwe n’abamwegattako ne bwe baali mu bwereere bw’omwoyo ne mu bwavu, Katonda yakyalungamya okubikkululwa kw’amazima ge yalaba nga kisaanira okubikkululwa. Mu kusaasira kwe okutayawukananga n’“amazima” ge, yategeka enkola ey’okutukulibwa eyawaawo Omulawodikiya okufa, oluvannyuma n’azuukizibwa ng’Omufiraderufiya. Okufa okwo n’okuzuukira okwo kwali kulagibwa mu kifaananyi ky’abawandiisi b’ebitabo bya Danyeri n’Okubikkulirwa, bombi abaafiira mu ngeri ey’akabonero ne bazuukizibwa. Yokaana yazuukizibwa okuva mu kufa okw’okusuulibwa mu kibya eky’amafuta agafumba, Danyeri n’azuukizibwa okuva mu mpuku y’empologoma enjala. Bw’etyo, ebitabo ebyo ebibiri, ebyo ebiri ekitabo kimu, bireeta essira ku kabonero k’okufa n’okuzuukira ng’ekitundu ku bubaka obubikkululwa kaakano.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Mumyakalo wa “munsi wa sukulu” wa busungidi bwa kusaka mbote, (wawanyikilwe na mumyakalo wa ba-Millerite), pa kwalukila ku mpelo wa ntangu, Nzambe wakalingile ete mukalenga mpe mumyakalo bibomamuna mpe panyima bibusemukuna. Mu mambu a bikelesia nsambwadi, Laodikea wabomamunwe na Julayi 18, 2020 mpe akabusemukuna bonso Filadelfia liboso lya mobeko mwa Lumingu olwiza. Mumyakalo wabusemukuna wakadi wa bikelesia nsambwadi, kanshi wakadi wa mwanda. Mumyakalo wakadi wa mwanda, ni kwamba wa mu nsambwadi.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
ئەو نهێنیی پێغەمبەرانە لە پەرتووکی ئاشکراکردنەوەدا بەسەر چەندین شایەتحالێکدا پشتڕاست دەکرێتەوە، هەرچەندە تا ئێستا ناسراو نەبووە. لەم ماوەی کاتەی ئێستا تێیدا دەچینە ناوەوە، ئێمە دەچینە ناو تاقیکردنەوەی وێنەی دڕندەکە، کە خوشک وایتمان ئاگادار دەکاتەوە کە ئەوە ئەو تاقیکردنەوەیەیە کە پێش یاسای ڕۆژی یەکشەممە دێت. لە یاسای ڕۆژی یەکشەممەدایە کە مۆری خودا لەسەر فیلادلفییەکانی ئەو مێژوویە دادەنرێت. بەڵام دەبێت تاقیکردنەوەی وێنەی دڕندەکە، کە پێش داخستنی دەرگای تۆبە دێت، تێپەڕ بکەن.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Umwami yankebereke ntyeirye neza yuko ekishushani ky’inyamaswa kirikukorwa embabazi zitarahwaho; ahakuba nikyo kiriba ekigezo kikuru ky’abantu ba Ruhanga, ekyo ekiricwairemu okubafatira ekiikaro kyabo eky’emirembe n’emirembe. Ekiikaro kyawe ni akavuyo k’okutahinduranya ebintu okutahika, ahabw’ekyo bake munonga ni bo baribihaburwa.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Li Vahiyê 13-an de ev mijar bi eşkereyî tê pêşkêş kirin; [Vahiy 13:11–17, hatine jêgirtin].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Eki ni kyeseso ekyo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero. Bonna abaakakasa obwesigwa bwabwe eri Katonda olw’okukwata amateeka Ge, era ne bagaana okukkiriza ssabbiiti ey’obulimba, balisimbibwa wansi w’ebendera ya Mukama Katonda Yakuwa, era balikkiriza akabonero ka Katonda omulamu. Naye abo abava ku mazima agava mu ggulu ne bakkiriza ssabbiiti ya Ssande, balifuna akabonero k’ensolo” Manuscript Releases, volume 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Mu historia ino ya lelo, masengo avali yatambulwilwe kala nge Republicanism ni Protestantism, mepilibukile kale ku democracy ni Protestantism ya uhapsi. Pene masengo ayo avali makasanganwa mu bujimya, apo niho akafomeshanga nguzu imo, lisengo limo. Mu kipindi kimo kimwe icyo, Leza akatambule no kwimuna lisengo lyakine lyapwililika lya Protestantism pakweba na kupepesha pa kifwanikisho kya nyama. Ayo masengo avali yakweba mu kulandana limo ni limo ukufika apo United States ikaleka kuba bukalamba bwa mutanda mu buprofeti bwa Bibele.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Ubusukuri bwa cumi na burindwi bwerekana ko ihuriro ry’ibice bitatu rigizwe n’ikiyoka (Umuryango w’Abibumbye), inyamaswa (ububasha bwa papa) n’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe za Amerika) ari ryo bubasha ari umutwe wa munani, kandi bukomoka kuri ya mitwe irindwi. Iyo mitwe irindwi ni ubwami bwo mu buhanuzi bwa Bibiliya butangirana na Babuloni, hagakurikiraho Abamedi n’Abaperesi, Ubugiriki, hanyuma Roma ya gipagani. Hanyuma ubwami bwa gatanu ni Roma ya papa, ari bwo mu buryo bw’ubuhanuzi bwakomeretse uruguma rwica mu 1798. Muri icyo gihe cy’amateka, ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, Leta Zunze Ubumwe za Amerika, bwicara ku ntebe y’ubutegetsi kugeza buhiritswe n’itegeko ryo ku Cyumweru rigiye kuza vuba.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Umuryango w’Abibumbye uzaba icyo gihe uhatiwe n’ububasha buhatira isi yose gushyiraho ishusho ya ya nyamaswa. Muri icyo gihe ubwami bwa gatandatu na bwo buzaba bwakomeretse igikomere cyica, ariko Leta Zunze Ubumwe z’Amerika zizahita zihata isi yose kwemera ubuyobozi bwazo ku Muryango w’Abibumbye no gusaba ko na bo bemera ubutware bw’imyifatire ya gipapa kugira ngo buyobore ubumwe bw’impande eshatu.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Na awadanganya wale wakaao juu ya nchi kwa njia ya zile miujiza alizopewa uwezo kuzifanya mbele ya yule mnyama; akiwaambia wale wakaao juu ya nchi kwamba wamfanyie sanamu yule mnyama aliyekuwa na jeraha la upanga, naye akaishi. Naye akapewa uwezo kuipa uhai ile sanamu ya mnyama, hata ile sanamu ya mnyama inene, tena iwafanye wote wasiokisujudia hicho sanamu ya mnyama wauwawe. Ufunuo 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Ufafanuzi wa pekee wa “sanamu ya mnyama” katika uvuvio ni kwamba inawakilisha muungano wa kanisa (mamlaka ya upapa) na serikali (Umoja wa Mataifa, huku Marekani ikiwatawala wale wafalme wengine tisa.) Yezebeli ni mamlaka ya upapa; Ahabu ni Marekani, aliye mfalme wa yale makabila kumi ya kaskazini.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Երբ Միացյալ Նահանգները կործանվի Կիրակնօրյա օրենքի ժամանակ, Տիւրոսը (պապականութիւնը), որ 1798 թվականից ի վեր մոռացութեան էր տրուած, «յիշուում» է, եւ նա սկսում է իր գայթակղիչ երգերը։ Էլէն Ուայթի գրութիւններում «ազգային աւերակ» ներկայացուած ֆինանսական փլուզման պատճառով Միացեալ Նահանգները հարկադրուում է ամբողջ աշխարհը համախմբել՝ դիմակայելու այն աստուածաշնչեան զօրութեանը, որ ի մի է բերում իւրաքանչիւր մարդու ձեռքը նրա դէմ։ Այդ զօրութիւնը իսլամն է, ինչպէս ներկայացուած է իսլամի նախահայր Իσμαէլով։
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Na mũndũmĩ wa Jehova akamwĩra atĩrĩ, Ta rora, wĩ na nda, nawe nũgaciarwo mũriũ, nawe nũgacemwo rĩĩtwa rĩake Ishmaeli; nĩgũkorwo Jehova nĩaiguĩte thĩna waku. Nake agatuĩka mũndũ wa gĩthaka; guoko gwake gakaũraga andũ othe, na maguoko ma andũ othe makamũraga; nawe agatuũra mbere ya ariũ a nyina othe. Kĩambĩrĩria 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Bungwe la United States likapangana umgwirizano ndi mafumu ena asanu ndi anayi, lidzatenga malo a utsogoleri. Lidzakhalabe choncho kwa kanthawi kochepa kokha, ndipo pamenepo lidzaumiriza kuti mphamvu ya upapa ikhale mutu wa zonsezi, monga momwe Yezebeli ankalamulira Ahabu.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Na kwa hiyo, muungano huo wa pande tatu wa yule joka, mnyama, na nabii wa uongo huondoka pamoja kuelekea Armagedoni. Hesabu nane huwakilisha ufufuo, na ufalme ule uliotajwa na unabii kuwa ulipata jeraha la mauti ulikuwa ufalme wa tano, yaani mamlaka ya kipapa. Upapa unapofufuliwa, huwa ufalme wa nane, nao hupewa mamlaka juu ya muungano huo wa pande tatu; na huo ufalme wa nane ndio kichwa kimoja cha zile falme saba ambacho kimetambuliwa kuwa kilipata jeraha la mauti, lakini uvuvio pia hutambulisha kuponywa kwa jeraha hilo la mauti.
“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.
“Utukumo twaegera ihano rya nyuma, ni ikintu cy’ingirakamaro cyane ko habaho ubwumvikane n’ubumwe hagati y’ibikoresho by’Umwami. Isi yuzuye umuyaga n’intambara n’amacakubiri. Nyamara munsi y’umutwe umwe—ububasha bwa papa—abantu bazunga ubumwe kugira ngo barwanye Imana mu muntu w’abahamya bayo. Ubu bumwe busatirwa n’uwo muhakanyi mukuru. Mu gihe ashaka guhuza abakozi be mu kurwanya ukuri, azakora kugira ngo abatizera baharanira ukuri bacikemo ibice kandi batatanywe. Ishyari, gukekeranya ibibi, no kuvuga nabi, bitizwa umurindi na we kugira ngo bibyare kutumvikana n’amakimbirane.” Testimonies, volume 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Ubwakabaka bwa gatanu, ubwakabaka bwa gatandatu, n’ubwakabaka bwa karindwi muri ico gihe vyose buba bwaratakaje ubwami bwabwo bwihariye; ni co gituma ubwami bwavyo bwose busubizwaho hamwe nk’ubwami bumwe bugizwe n’ibice bitatu, bwigana mu buryo bw’ikinyoma imiterere y’Ubumana ifise ibice bitatu.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Ufalme wa sita ulioanza kwa pembe mbili mfano wa mwana-kondoo, na kuishia kuwa pembe moja inenayo kama joka, una tabia ya kinabii ya mamlaka ya upapa, kwa maana unakuwa sanamu ya mnyama. Ni mnyama huyo, yaani mamlaka ya upapa, anayewakilishwa hasa kama ufalme wa nane uliofufuliwa, ambao ulikuwa wa wale saba. Lakini ijapokuwa ni mamlaka ya upapa inayotimiza kwa njia ya moja kwa moja zaidi fumbo hilo la kinabii, la huyo wa nane kuwa ni wa wale saba, Marekani huunda sanamu ya upapa, na kwa hiyo kwa namna ya kinabii huzaa tabia zilezile kama mamlaka ya upapa.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
یونائیٹڈ اسٹیٹس کا آغاز 1798 میں ہوا، جب یسعیاہ تیئیس کے مطابق، صور یعنی پاپائی قدرت کو چھٹی بادشاہی کے اختتام تک فراموش کیا جانا تھا۔ 1798، ایڈونٹ ازم کے آغاز میں ملیرائیٹس کے لیے وقتِ انتہا تھا۔ 1844 کے موسمِ بہار تک، ملیرائیٹی ایڈونٹ ازم نے پروٹسٹنٹ ازم کی چادر قبول کر لی تھی، جو ریپبلکن ازم کے اُس سینگ کے متوازی چلتی ہے جو ریاستہائے متحدہ کی حکومت کی نمائندگی کرتا ہے۔ دونوں سینگ ایک ہی حیوان پر ہیں، اس لیے وہ تاریخ میں ساتھ ساتھ آگے بڑھتے ہیں۔ ایڈونٹ ازم کا آغاز اور اختتام ریپبلکن سینگ کے متوازی چلتا ہے۔ 1798 کی تاریخ سے لے کر اُس وقت تک جب پروٹسٹنٹس نے پہلے فرشتے کے پیغام کو رد کر دیا، وہ مدت تھی جس میں خدا نے اُس پروٹسٹنٹ سینگ کو قائم کیا۔ اُس نے یہ کام ایک آزمائشی عمل کے ذریعے کیا، جیسا کہ اُس نے ریپبلکن سینگ کے ساتھ کیا۔ ان متوازی سینگوں کے بارے میں بہت کچھ کہا جا سکتا ہے، لیکن ابھی نہیں۔
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
ئەندامی شاخی کۆماری زیناکاری لەگەڵ پرۆتستانتیزمی هەڵگەڕاو دەکات، نەک لەگەڵ شاخی ڕاستەقینەی پرۆتستانت؛ چونکە شاخی ڕاستەقینە بووکەکەی بەرخەکەیە و ئەو پاکیزەیەکە. لە کاتی کۆتاییەوە لە ساڵی 1989، حەوت سەرۆک هەبوون. شەشەمی ئەو سەرۆکانە برینداربوونێکی کوشندەی پێگەیشت لە هەمان ساڵێکدا کە تێدا بزوتنەوەکەی لە کۆتایی ئەدڤێنتیزمیش برینداربوونێکی کوشندەی پێگەیشت. هەشتەمی سەرۆک لە کاتی کۆتاییەوە لە 1989، ئەوە دەبێت کە برینداربوونێکی کوشندەی پێگەیشت کە چاک بووەتەوە. پێویستە ئەو سەرۆکێک بێت کە لەو حەوتانەیە. لە هەمان کاتدا، لە 2020 کاتێک شەشەمی سەرۆک برینداربوونە کوشندەکەی وەرگرت، ئەو شاخەی ئێستا عەبای پرۆتستانتی لەسەرەش کوژرا. هەروەک لەگەڵ ئاژەڵی کاتۆلیسیزم، و هەروەک لەگەڵ وێنەی ئاژەڵی پرۆتستانتیزمی هەڵگەڕاو، ئاواش لەگەڵ شاخی ڕاستەقینەی پرۆتستانت. شاخی پرۆتستانت بە نوێنەرایەتیی کڵێسای شەشەم پیشان دەدرێت، کە دەبێتە هەشتەم، بەڵام لەو حەوتانەیە.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Igihe ugerageza aya magambo avugwa, ujye wibuka ko ubutumwa bukurwaho ikimenyetso mbere gato y’uko igihe cy’imbabazi gifungwa, nta kabuza buzatangirwa mu rwego rw’uko intangiriro ishushanya imperuka. Ubwo butumwa buzagezwa ku bantu hakoreshejwe uburyo bwa “historicism,” bukoresha amateka ya Bibiliya ahuzwa n’amateka y’isi kugira ngo hamenyekane imperuka y’isi. Ubwo butumwa buva mu isi.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Ukwithu kutakuphuma emhlabeni; lokulunga kuzakhangela phansi kuvela ezulwini. Yebo, iNkosi izakupha okuhle; lelizwe lakithi lizaveza ukwanda kwalo. Ukulunga kuzahamba phambi kwayo; njalo kuzasibeka endleleni yezinyathelo zayo. AmaHubo 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Mulungu zino si kungoti pa ndimeyo “dziko lapansi” likudziwika monga “dziko.” Ndime ya m’Masalimo siingodziwitse kokha “dziko” limenelo ngati chirombo cha “dziko lapansi” cha Chivumbulutso 13, koma imanenanso kuti “choonadi” “chimamera” kuchokera m’dziko lapansi.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Mbɛsɛ́ yisí ya Nsi ya Mupya yá kázá mu 1798, yíkatuká mu bokonzi, yípesá elikya ya nguya mpe ya bonene, mpe yíbendaki bokebi ya mokili? Bosaleli ya elembo yango endimaka ntembe te. Ekólo moko, mpe kaka moko, nde ekokisaki makambo oyo esakweli oyo etángi; ezali kolakisa polele, kozanga libunga, États-Unis d’Amérique. Lisusu mpe lisusu, likanisi yango, pene na maloba mpenza ya mokomi mosantu, basalelá yango kozanga koyeba na monɔkɔli mpe na mokomi ya lisolo mpo na kolimbola botomboki mpe bokoli ya ekólo oyo. Banyama yango emonanaki ‘ezalaki komata wuta na mabele’; mpe, kolanda bato oyo babongolaka makomi, liloba oyo awa babongoli lokola ‘komata’ elimboli mpenza ‘kokola to kobima lokola nzete.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
ئالاتىشما شتاتەکانى یەکگرتوو “لە زەویەوە دەردەکەوێت” ئەو ئاژەڵەیە. بۆیە، کاتێک داواکارییەکانی ئەم وتارانە تاقیدەکەنەوە، ئیلهام ناساندنی ئەوە دەکات کە پەیامەکە لەسەر ئەو بنەمایە دەبێت کە کۆتایی بە دەستپێکەوە وێنا دەکرێت؛ لە چوارچێوەی هێڵی مێژوویی لەسەر هێڵی مێژوویی دادەنرێت؛ و پێویستە لە دەنگێکەوە بێت لە ئالاتىشما شتاتەکانى یەکگرتوو. بێگومان لە ناو ئالاتىشما شتاتەکانى یەکگرتوو دەنگە هەڵەکان هەن، بەڵام بەگوێرەی و لەسەر دەسەڵاتی وشەی خودا، هەر نێردراوێک یان خزمەتگوزارییەک کە لە دەرەوەی ئالاتىشما شتاتەکانى یەکگرتوو جێگیر بێت یان سەرچاوەکەی لەوێوە نەبێت، ڕووناکییەکی درۆییە. ئادڤێنتیزم لە ئالاتىشما شتاتەکانى یەکگرتوو بە دەنگی پیاوێک دەستی پێکرد و بە بزوتنەوەیەک کە لە ئالاتىشما شتاتەکانى یەکگرتوو دامەزرا، سەرهەڵدا. عیسا کۆتایی شتێک بە دەستپێکی هەمان شت وێنا دەکات.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Umuntu ufise ugutwi, niyumve ico Mpwemu abwira amashengero.