And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Uye muri ibyo bihe, benshi bazahagurukira kurwanya umwami w’epfo; kandi n’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bashyireho iyerekwa; ariko bazagwa. Daniyeli 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Ubunene obuchanileyo bobukhosi bemihla yokugqibela obumelwe njengeRoma yanamhlanje, ngoko ke obungamandla “amisela umbono,” bubalulekile yaye bunentsingiselo yosindiso. Bumelwa njengelungu lenkqubo yokugqibela yokuvavanywa kwabaliwaka elikhulu elinamashumi amane anesine. Igama elithi “umbono” kule ndinyana lelona gama linye lesiHebhere awakhetha uSolomon xa wayechaza isizathu sokuba abantu bakaThixo batshabalale.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Nga kusali apali umonesho, abantu bafwa: lelo uyo usunga amafunde, alishuka. Imyashi 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Abahanuzire bose bavuga mu buryo burushaho kweruye ibyerekeye iminsi y’imperuka kuruta ikindi gihe icyo ari cyo cyose cy’amateka yera, kandi umuburo wa Salomo werekeye akamaro ko kugira “iyerekwa” ni ikibazo cy’ubugingo n’urupfu. Ukuri buri gihe gutandukanya kandi kukabyara ibyiciro bibiri by’abaramya. Muri uwo murongo, hari icyiciro kirimbuka n’icyiciro gikomeza amategeko gifite umunezero. Ariko rero, bikwiriye kwitonderwa ko inama ya Salomo ishyizwe mu rwego rw’impaka zerekeye “ukuri.” Nanone kandi iri mu rwego rw’umugani w’abakobwa cumi, kuko umugani w’abakobwa cumi ari cyo kigereranyo nyamukuru cy’uburambe bw’ubwoko bw’Imana mu minsi y’imperuka.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Umupumbavu avuga ibiri mu mutima we byose; ariko umunyabwenge abizigama kugeza hanyuma. Iyo umutware atega amatwi ibinyoma, abagaragu be bose baba abanyabyaha. Umukene n’umuntu w’umuriganya bahurira hamwe; Uwiteka ni we umurikira amaso yabo bombi. Umwami ucira abakene urubanza ari uwizerwa, intebe ye y’ubwami izakomera iteka ryose. Inkoni no gucyaha bitanga ubwenge; ariko umwana urekewe uko yishakiye ateza nyina isoni. Iyo abanyabyaha bagwiriye, ibicumuro birushaho kwiyongera; ariko abakiranutsi bazabona kugwa kwabo. Hana umwana wawe, na we azaguha ihumure; koko azanezeza ubugingo bwawe. Aho hatari iyerekwa, abantu bararimbuka; ariko ukomeza amategeko arahirwa. Imigani 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Haina nia’puni yaña siha ni malågu’-ñiha otro na entendimiento put I Roma moderno ke guahu hu guinaya que para hu tultul i dedu giya siha. I intension-hu ha’ para u in-ilustra na si Solomon ha cho’guekuentåyi dos klåsen adoradot, ni ha na’an siha taegue ni “måtungo’ na taotao” yan “mamanglo’ na taotao.” I “mamanglo’” ma identifika lokkue’ taegue i “taotao ánai makmåta.” I måtungo’ yan i mamanglo’ na birhen siha gi i parabla, ma identifika lokkue’ gi i profetiku na linian Daniel kapitulo dose taegue i måtungo’ yan i makmåta.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Bangi mukezebwa, ne batukuzibwa, ne bagezesebwa; naye ababi balikola obubi: so tewali ku babi alitegeera; naye abalina amagezi balitegeera. Danyeri 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
सुलैमान और दानिय्येल एक-दूसरे से सहमत हैं, क्योंकि अंतिम दिनों में समस्त भविष्यद्वाणी-संबंधी साक्ष्य परस्पर मेल खाते हैं। बुद्धिमान “ज्ञान की वृद्धि” को समझते हैं।
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Na abalina obwenge balyaka ng’obumasamasa obw’eggulu; era abalireetera bangi obutuukirivu balyaka ng’emmunyeenye emirembe n’emirembe. Naye ggwe, ai Danyeri, ggala ebigambo bino, era osseeko akabonero ku kitabo, okutuusa ku biro eby’enkomerero: bangi baliddukana eruuyi n’eruuyi, era okumanya kuliyongera. Danyeri 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Vesa ya ikumi igaragaza uburyo bw’igeragezwa ry’intambwe eshatu buyungurura abari b’isugi, bahamagawe kugira ngo babe mu bihumbi ijana na mirongo ine na bine. Muri ibyo byombi, uburyo bwo kuyungurura no kugerageza bushingiye ku kumenya niba abo b’isugi basobanukiwe ukwiyongera k’ubumenyi (iyerekwa) kwafunguwe mu gihe cy’imperuka mu mwaka wa 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“mwisho wa wakati” katika siku za mwisho ulikuwa mwaka 1989, wakati aya ya arobaini hadi arobaini na tano za Danieli kumi na moja zilipofunuliwa. Ndipo ilipothibitishwa kwamba mada ya aya hizo ilikuwa kuinuka na kuanguka kwa mwisho kwa mfalme wa kaskazini. Ndipo ilipothibitishwa kwamba mfalme wa kaskazini katika aya hizo ni mamlaka ya upapa ya siku za mwisho. Uvuvio hautumii kamwe usemi “Roma ya Kisasa.” Usemi huo uliundwa nami, kuwakilisha mamlaka ya upapa ya siku za mwisho, kwa maana kwa namna ya kinabii “kisasa” huwakilisha siku za mwisho. Ellen White hakutumia kamwe usemi “Roma ya Kisasa.”
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Ku na echiche ndị na-ezighị ezi banyere onye eze ugwu ahụ nọchiri anya ya n’amaokwu isii ikpeazụ nke Daniel iri na otu, ma e nwere naanị otu nghọta ziri ezi. E sitere n’aka ọtụtụ ndị àmà amụma nweta nghọta ahụ nke na eze ugwu ahụ n’amaokwu ndị ahụ bụ ike nke papa. Amaokwu nke iri anọ na-amalite site n’ịkọwapụta na papasi natara ọnya na-egbu egbu n’afọ 1798, mgbe ahụ amaokwu nke iri anọ na otu ruo nke iri anọ na atọ na-akọwapụta usoro ndị metụtara ọgwụgwọ nke ọnya ahụ na-egbu egbu. Amaokwu nke iri anọ na anọ na-akọwa ozi ahụ nke na-ewe iwe papasi ma na-eduga n’amaokwu nke iri anọ na ise, mgbe ike nke papa na-abịa na njedebe ya ikpeazụ na nke zuru ezu. Ọhụ ahụ e mepere emepe na 1989 bụ ọhụ nke mbilite ikpeazụ na ọdịda ikpeazụ nke ike nke papa n’ụbọchị ikpeazụ. Ọhụ ahụ bụ mmụba nke ihe ọmụma nke na-amịpụta ma na-egosipụta òtù abụọ nke ndị na-efe ofufe, dabere n’ịnara ma ọ bụ ịjụ ihe ọmụma dị n’amaokwu ndị ahụ.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
1989년에 지식의 증가가 봉함 해제된 바로 그 장에 따르면, “스스로 높이며” 마침내 “엎드러질” “네 백성 중 강포한 자들”은 그 “이상”을 확립하는 표상이다. 마지막 체질에서 첫 번째 시험 질문은 누가 “네 백성 중 강포한 자들”로 표상되는가 하는 것이니, 이는 그들이 그 “이상”을 확립하는 예언적 표상이기 때문이다. 그 강포한 자들은 교황권인가, 아니면 미국인가?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Buku za Danieli na Ufunuo ni kitabu kilekile, zikisimamia mashahidi wawili wa mstari uleule wa unabii. Danieli ni mwanzo na Ufunuo ni mwisho, na pamoja zinawakilisha mashahidi wawili wa kweli ambayo imefunguliwa muhuri wakati wa mwisho katika mwaka wa 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Danîêl pêvajoya paqijkirinê diyar dike ku dema Şêrê tîra Yêhûda di sala 1989-an de ayetên çil heta çil û pêncan vekir, hate pêk anîn. Di wê demê de pêvajoyekî ceribandinê dest pê kir da ku were diyarkirin û eşkerekirin ka kî dê bibin “kahîn”ên ku gelê peymanê pêk tînin, yên ku di rojên dawî de ew sed û çil û çar hezar in. Hûşe jî zêde dike ku yên ku zêdebûna zanîna rojên dawî red dikin, nebin yek ji wan kahînên ku ew sed û çil û çar hezar pêk tînin.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bange bayabhujiswa ngebanga lyokuswela ulwazi; ngoba wena ulalile ulwazi, lami ngizakulala, ukuze ungabi ngumpristi kimi; njengalokhu usukhohlwe umlayo kaNkulunkulu wakho, lami ngizakukhohlwa abantwabakho. UHoseya 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Igitabu c’Ivyahishuwe kigaragaza ko ubumenyi bushyizwe ahagaragara bukangwa n’itsinda rimwe buhesha iryo tsinda kwangwa mbere gato y’uko igihe c’imbabazi gifungwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Basi andi bẽke: “Mũtikarũnge ciugo cia ũhoro wa ũnabii wa ibuku rĩĩ, nĩgũkorwo hĩndĩ ĩyo ĩgĩkinyĩte. Ũrĩa ũtarĩ ũthingu, nĩatige akĩrĩ ũtarĩ ũthingu o ta mbere; na ũrĩa mũthũku, nĩatige akĩrĩ mũthũku o ta mbere; na ũrĩa mũthingu, nĩatige akĩrĩ mũthingu o ta mbere; na ũrĩa mũtheru, nĩatige akĩrĩ mũtheru o ta mbere.” Kũguũrwo 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
دەستەواژەی میلەرایەتی مێژووی سەد و چل و چوار هەزار پیشان دەدات، و لەگەڵ یەکدا میلەرایەتییەکان و سەد و چل و چوار هەزار سەرەتای و کۆتایی پەیام و کاری سێ فریشتەکەی وەحی، بەشی چواردەهەم، نوێنەرایەتی دەکەن. ئەو مێژووانەی هاوتەریب ڕووداوە پەیوەستەکان بە داخستنی دەرگای تۆبەناسین دیاری دەکەن. کاری هەردوو مێژووەکە وەک نموونە لەلایەن ئەلیاس و یەحیای مەعمەدانەوە پیشان دراوە.
“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.” Early Writings, 229, 230.
"Ni guca ka riiri, William Miller agambirira kumenyeshera anthu vyamchindindi vya ufumu wa Chiuta, uku wakulongozga awo ŵakamupulikizganga kwizira mu mautesi gha uchimi kufika ku kwiza kwachiŵiri kwa Khristu. Na kuyezgayezga kulikose, wakasazgiranga nkhongono. Nga ni Yohane Mubapatizi wakapharazgira kunthazi kwiza kwakudanga kwa Yesu na kunozga nthowa ya kwiza Kwake, mwakuyana waka William Miller na awo ŵakakolerana nayo ŵakapharazga kwiza kwachiŵiri kwa Mwana wa Chiuta." Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Ubutumwa bw’Abamillerite bwagaragaje “ibyabaye” bifitanye isano no kurangira kw’igihe cy’imbabazi, nk’uko byashushanyijwe na Eliya na Yohana Umubatiza.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Kwãkwagirira ngẽ mũno andũ makarũgwo nĩ ũgwati ũrĩa marĩ naguo; na makarũgwo kwĩhaarĩria nĩ ũndũ wa meciiria-inĩ marĩa marĩ magitũma nĩ kũhingo kwa ihinda rĩa wega wa kũheeo thayũ.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Na 1989, pamoja na kusambaratika kwa Umoja wa Kisovieti, sehemu ya kitabu cha Danieli iliyohusiana na siku za mwisho ilifunguliwa muhuri, na mchakato wa kujaribiwa ukaanza. Jaribio hilo lilitegemea uwezo au kutoweza kwa watu wa Mungu kuelewa au kukataa kuongezeka kwa maarifa kunakowakilishwa katika aya sita za mwisho za sura ya kumi na moja ya Danieli; aya zinazoelekeza kwenye aya ya kwanza ya sura ya kumi na mbili, inayotambulisha “kufungwa kwa rehema.” Ujumbe wa “matukio yanayohusiana na kufungwa kwa rehema” ndipo ulipofunguliwa muhuri, na kazi ya wale waliokuwa waombaji wa kuwa “makuhani” wa wale mia moja arobaini na nne elfu ikaanza. Kazi yao ilikuwa “kuelewa” na kutangaza ujumbe unaowakilishwa katika kifungu hicho. Ujumbe na kazi ya wale mia moja arobaini na nne elfu ilikuwa kuwasilisha ujumbe uliokuwa umefunguliwa muhuri ili kuwaamsha wanadamu “kujiandaa kwa matukio ya kutisha yanayohusiana na kufungwa kwa rehema.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Bugün, İlyas’ın ve Vaftizci Yahya’nın ruhu ve kudreti içinde, Tanrı’nın tayin ettiği haberciler, deneme süresinin kapanış saatleri ve Mesih İsa’nın kralların Kralı ve rablerin Rabbi olarak görünmesiyle bağlantılı olarak yakında gerçekleşecek olan ciddi olaylara, yargıya bağlı bir dünyanın dikkatini çekmektedirler. Yakında her insan, bedende işlenmiş olan ameller için yargılanacaktır. Tanrı’nın yargı saati gelmiştir ve yeryüzündeki O’nun kilisesinin üyeleri üzerinde, âdeta ebedî mahvın tam eşiğinde duranları uyarmaya yönelik ciddi sorumluluk durmaktadır. Geniş dünyada kulak verecek her insana, sürmekte olan büyük mücadelede tehlikede bulunan ilkeler, bütün insanlığın kaderlerinin bağlı bulunduğu ilkeler, açıkça bildirilmelidir.” Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Historia ya Yohana Mbatizaji na Kristo, kadhalika na historia ya Wamilleri, yaonyesha ujumbe na kazi ya wale mia moja arobaini na nne elfu. Wote wawili, Yohana na Kristo, waliuelewa ujumbe wao kuwa unawakilisha kufungwa kwa muda wa rehema.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
ឯពេលដែលគាត់ឃើញពួកផារីស៊ី និងពួកសាឌូស៊ីជាច្រើនមកឯពិធីបុណ្យជ្រមុជទឹករបស់គាត់ គាត់ក៏មានពាក្យទៅកាន់ពួកគេថា «ឱ ពូជពង្សនៃពស់ពិស អ្នកណាបានព្រមានអ្នករាល់គ្នាឲ្យរត់គេចពីព្រះពិរោធដែលនឹងមកដល់?» ម៉ាថាយ 3:7។
Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Klisto ewakisa ukubutwakana kwa Yelusalemu, ukubutwakana okwo na Yohana yali alamulileko Abayudaaya ab’ebibuuzo-buuzo, ng’okuli kumpi. Yesu yakozesa okubutwakana okwo ng’akamanyiso k’“obusungu” obutandika bw’ayimirira, nga Mikayiri, mu Danyeri essuula ey’ekkumi n’ebiri, olunyiriri olusooka.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“مەسیح لە ئۆرشەلیمدا هێمایەکی جیهانی بینی کە بە بێباوەڕی و یاغیبوون ڕەق ببوو، و بە خێرایی بەرەو ڕووبەڕووبوونەوەی دادوەرییە تۆڵەسەنەرەکانی خودا دەچوو. نەهامەتییەکانی نەوەیەکی کەوتوو، کە لەسەر ڕۆحی ئەو قورس بووبوون، وایان کرد لە لێوەکانی ئەو هاوارە زۆر تالەیە دەرچێت. ئەو تۆماری گوناهی بینی کە لە نەخۆشیی مرۆڤ، فرمێسک و خوێندا هێڵکێشرابوو؛ دڵی بە بەزەییەکی بێسنوور بزووتەوە بۆ ئەوانەی سەرزەوی کە تووشی ئازار و مەینەت بوون؛ ئارەزووی دەکرد هەموویان ڕزگار بکات. بەڵام تەنانەت دەستی ئەویش نەیدەتوانی شەپۆلی نەهامەتیی مرۆڤایەتی بگەڕێنێتەوە؛ کەم بوون ئەوانەی تەنها سەرچاوەی یارمەتییان دەدۆزییەوە. ئامادە بوو ڕۆحی خۆی تا مردن بڕژێنێت، تاکو ڕزگاربوون لە دەستیان نزیک بکات؛ بەڵام کەم بوون ئەوانەی بۆ لای ئەو دێن، تاکو ژیان وەربگرن.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Mbimbiliya ya mbinguni katika machozi! Mwana wa Mungu asiye na mwisho akiwa amefadhaika rohoni, ameinamishwa na huzuni kuu! Tukio hilo liliijaza mbingu yote mshangao. Tukio hilo latufunulia ubaya mkuu kupita kiasi wa dhambi; latuonyesha jinsi ilivyo kazi ngumu, hata kwa Uweza usio na mwisho, kuwaokoa wenye hatia na matokeo ya kulivunja sheria ya Mungu. Yesu, akiutazama chini mpaka kizazi cha mwisho, aliuona ulimwengu ukiwa umezingirwa na udanganyifu unaofanana na ule uliosababisha uharibifu wa Yerusalemu. Dhambi kuu ya Wayahudi ilikuwa kumkataa Kristo; dhambi kuu ya ulimwengu wa Kikristo ingekuwa kuikataa sheria ya Mungu, msingi wa serikali Yake mbinguni na duniani. Maagizo ya Yehova yangedharauliwa na kufanywa bure kabisa. Mamilioni waliokuwa katika utumwa wa dhambi, watumwa wa Shetani, waliokusudiwa kuteswa katika mauti ya pili, wangekataa kusikiliza maneno ya kweli katika siku yao ya kujiliwa. Upofu wa kutisha! upotovu wa ajabu!” Pambano Kuu, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Ubutumwa bw’imbuzi bwamamajwe na Yohana Umubatiza kandi no na Kristo bwari ubutumwa bumwe bw’imbuzi, nk’uko n’ubutumwa bw’imbuzi bw’Abamilerite bwari ubutumwa bumwe bugaragaza ibyabaye bifitanye isano no kurangira kw’igihe cy’igeragezwa, nk’ubo ibihumbi ijana na mirongo ine na bine bazamamamaza. Abahamya batatu: Yohana Umubatiza, Kristo, n’Abamilerite, bahamya ko umurimo n’ubutumwa bw’ibihumbi ijana na mirongo ine na bine ari uburyo bw’igerageza ry’ubuzima cyangwa urupfu busohozwa binyuze mu kwiyongera kw’ubumenyi kwafunguwe mu mwaka wa 1989. Ubutumwa bwafunguwe icyo gihe ni yeresi ya minsi y’imperuka igomba gusobanukwa n’abanyabwenge niba bagomba kuba “abatambyi” bagize ibihumbi ijana na mirongo ine na bine. Niba abo bakandida badasobanukiwe iyo yeresi, bagaragazwa nk’abanyabyaha, cyangwa nk’abapfapfa, kandi bararimbuka. Bo n’abana babo barangwa no kwangwa hakurikijwe ukwanga kwabo iyo yeresi ari ko kwiyongera kw’ubumenyi.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Eeli lya Ngai lilatondolowayo nti Roma ni ngutu ya obwami yeetumbula, eyaga abantu ba Ngai, ne oluvanyuma egwa era eteesawo okwolesebwa. Ekibuuzo ekigamba oba Roma ey’Obulembe Buno bwe buyinza bwa paapa oba Amerika kye kikemo ekitondoola nti abo abeesimbawo abo baba balongoofu ab’amagezi oba basiru. Ekikemo ekyo kya bunnabbi, kiggibwa mu kitabo kya Danyeri, era oluvanyuma kikakasibwa ne kituukirizibwa mu bujjuvu mu kitabo ky’Okubikkulirwa. Omulamwa gwa Roma ey’Obulembe Buno si kulonda kwokka wakati w’obuyinza bwa paapa oba Amerika; kye kikemo ekisembayo eri emitwalo kikumi mu enkumi nnya mu enkumi nnya. Kye kikemo kya bunnabbi, era bwe kitegeerwa obulungi kizingiramu buli kifaananyi eky’enkola ey’okugezesebwa esembayo nga bwe kiteereddwawo munda mu bujulirwa bwa bunnabbi obutukuvu bwa Ngai.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Pêvajoya ceribandina di dema Yûhenna Baptesîst û Mesîh ji pirtûka Daniel hatibû derxistin, wekî ku pêvajoya ceribandinê di dema Mîlleriyan de jî wisa bû. Wekî ceribandinek pêxemberî, rêbaza ku bi wê rastî tê damezrandin ji bo wan namzedan ew qas bingehîn e ku bi durustî bi kar bînin, wekî ku tenê li ser dîtina rast a kî ye Romaya Nû sekinîn. Ka nasandina rast a Romaya Nû were hesibandin, an jî sepandina rêbaza rast, herdu hêmanên ceribandinê di pirtûka Daniel de hatine vegirtin. Di Daniel beşa yekem de, Daniel di nav pêvajoyek sêgavî ya ceribandinê re derbas bû ku bi xwarinê dest pê kir, paşê bi ceribandineke dîtbar, û piştî wê bi ceribandineke ku ji aliyê Nebukadnezar ve hatibû pêkanîn, ku sembolek Kitêb-Muqeddesî ya Padîşahê Bakur e, hêza papal a rojên dawî.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Na hawa watoto wanne, Mungu akawapa maarifa na ustadi katika elimu yote na hekima yote; naye Danieli alikuwa na ufahamu katika maono yote na ndoto zote. Basi mwisho wa zile siku ambazo mfalme alikuwa amesema waletwe mbele yake ulipowadia, mkuu wa matowashi akawaleta mbele ya Nebukadreza. Mfalme akasema nao; na miongoni mwao wote hakuonekana mmoja aliye kama Danieli, Hanania, Mishaeli, na Azaria; kwa hiyo wakasimama mbele ya mfalme. Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwaona kuwa bora mara kumi kuliko waganga wote na wanajimu wote waliokuwa katika ufalme wake wote. Danieli 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Dies dierum ad finem”, quae prophetice sunt novissimi dies, cum centum quadraginta quattuor milia probantur, Daniel et tres illi digni inventi sunt “decies meliores omnibus magis et astrologis qui erant in universo regno eius”, et Daniel habebat “intellegentiam in omnibus visionibus et somniis”. Daniel repraesentat centum quadraginta quattuor milia, qui novissimis diebus intellegunt scientiae augmentationem quae advenit cum Christus, ut Leo de tribu Iuda, resignavit “eam partem libri Danielis quae ad novissimos dies pertinebat”, anno 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Danyeli hakuelewa tu zaidi ya wengine kuhusu ndoto na maono, bali alikuwa na “ufahamu katika maono yote na ndoto zote.” Yeye anawawakilisha wale wanaotumia mbinu ya mstari juu ya mstari, kwa maana mbinu hiyo huleta “maono yote na ndoto zote” pamoja katika ujumbe mmoja wenye mshikamano. Ujumbe unaoleta pamoja ndoto zote na maono yote katika mstari mmoja wa unabii hutambulisha “matukio yanayohusiana na kufungwa kwa muda wa rehema.” Ujumbe huo umewekwa imara kwa ishara ya unabii ambayo ni Rumi ya Kisasa, nguvu inayojiinua yenyewe, inayowapora watu wa Mungu, nayo huanguka.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Nguk ugwo kuaki kuthamibwa mwene ku kũhũthithya njĩra ya wĩra ĩrĩa ya kwĩhoka. Aingi a arĩa meyaria atĩ nĩ marĩa marasoma Bibilia makarĩa njĩra ya mũtharĩ ũmwe igũrũ rĩa ũngĩ; na amwe a arĩa meyaria atĩ nĩ maratũmĩra, magakora ũhũthĩri wa mĩtugo ĩrĩa ĩgũũmba njĩra ĩyo ya mũtharĩ ũmwe igũrũ rĩa ũngĩ. Mĩtugo ĩyo nĩ yaambire kwandĩkwo thibitari-inĩ nĩ A-Millerite, na andũ a Ngai a matukũ ma mũthia nĩ meharĩirio mbere atĩ arĩa ma kuuma me atumwo a mũndũ wa gatatũ wa malaika nĩ makatũmĩra mĩtugo ya William Miller ya gũtafsiri ũhoro wa ũnabii.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Tu va vaambulikidila nsangu wa mwanju wa butatu, vala vakusosanga Masono va Nzambi mu nzila mosi yina Tata Miller bakulanda.” Review and Herald, November 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.
William Miller ākā na ere na tubutubuia n taian anera aika tenua n te Buka n Te Kaotioti bukin i mwaane teninibong, ao e aoraki iai n te kairua n Iōane te Babetito, are e ā na tubutubuia n te rongorongo are te kanikina iai ko Kristo. E kaoti naba ne Sister White te kabane n te katautau are e roko iroun Iōane te Babetito ni karawa ko Kristo ma te kabane n te katautau n taian anera aika tenua. E tuangaki n Iōane te tubutubuia n te rongorongo, ao tiaki mai mwaiti aika i matan te korosi, nakoina are e nīa ana katoatoa ko Kristo i Kaisarea Pilipo, ngke Iesu e a kona n riki nakon te boou n te rongorongo are e tuangaki mai iroun Iōane. Te taeka ni koaua are e moan tibwaeia Iōane ngke e nora ko Kristo, bon te kakorakoraia ko Kristo bwa Te Tiibin te Atua, ae e karawaia taeka ni bure aika te aonnaba.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Aya mambo akatendeka paBethabara mhiri kwa Yordani, apo Johane akanga achibhabhatidza. Zvino mangwana acho Johane akaona Jesu achiuya kwaari, akati, Tarirai, Gwayana raMwari, rinobvisa chivi chenyika. Uyu ndiye wandakataura pamusoro pake ndichiti, Shure kwangu kunouya murume akandipfuura pakukudzwa; nokuti akanga aripo ini ndisati ndavapo. Johane 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Vamwe na myaka itatu n’igice y’igeragezwa yarangiye ku musaraba. Nyuma yuko Yohana yiciwe hafi mbere y’umusaraba, Yesu aherako atangira gusobanura ya magambo ya mbere cyane ya Yohana.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Yesu alipofika katika mipaka ya Kaisaria Filipi, akawauliza wanafunzi wake, akisema, Watu hunena Mimi Mwana wa Adamu ni nani? Wakasema, Wengine hunena ya kuwa wewe ndiwe Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi mwaninena Mimi kuwa ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-Yona; kwa kuwa mwili na damu havikukufunulia hayo, bali Baba yangu aliye mbinguni. Nami nakuambia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda juu yake. Nami nitakupa wewe funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litafungwa mbinguni; na lo lote utakalolifungua duniani litafunguliwa mbinguni. Ndipo akawaagiza wanafunzi wake wasimwambie mtu yeyote ya kuwa yeye ndiye Yesu Kristo. Tangu wakati huo Yesu akaanza kuwaonyesha wanafunzi wake ya kwamba imepasa aende Yerusalemu, na kuteswa mambo mengi na wazee na wakuu wa makuhani na waandishi, na kuuawa, na siku ya tatu kufufuka. Mathayo 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Kaesaria Filipi ni jina la Panium katika wakati wa Kristo, nayo Panium yatambulishwa katika aya ifuatayo baada ya aya ya kumi na nne ya Danieli kumi na moja, ambamo waasi wa watu wako, wanaojiinua wenyewe lakini wanaanguka, wanaingizwa. Ujumbe wa Yohana Mbatizaji, uliovuviwa na mkamilifu, ulikuwa ujumbe wa mwanzo uliowakilisha ujumbe wa Wamilleri, uliokuwa umewekwa juu ya kanuni za Miller. Ujumbe wa Kristo katika mwisho, uliojengwa juu ya ujumbe wa Yohana na kuupanua, nao uliwakilisha kwa mfano ujumbe wa mwisho wa malaika watatu, yaani, ule unaotegemea kanuni za Miller na maelezo yanayoongezwa kwa ujumbe wa Miller wakati mbinu ya mstari juu ya mstari inapofika mwisho wake.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Eŋwa kwa maelewo maovu ga ishara iyo iikikalisia onoono hamwe na ishara ya Rumi ya Kisasa, gikilinganāna na abo mu hisitōria ya Kristo aabo baalekete ujumbe wa musalaba. Tujuziwa ya kwamba Wayahudi aabo baalekete ujumbe wa Yohana Mbatizaji batakuweza kufaidika kwa mafundisho ga Yesu, na kwamba hisitōria ya Wayahudi hao baatenda neno hilo hilo yawakilisha abo baalekete ujumbe wa malaika wa kwanza. Wamileri walitambulisha wanyang’anyi wa watu wako, ambao baadaye nilibuni kwa maneno haya, “Rumi ya Kisasa,” kuwa ni mamlaka ya upapa.
We will continue these considerations in the next article.
Tuzokomeza ayo mafikiri mu kiganiro gikurikiyeho.