We have been forewarned that “old controversies” would be revived in the last days.
Tukhakeme kelungike dyavokala nde “myangana a kale” mivululuke kabidi mu bilumbu bya nsuka.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.
“Mu mateka no mu buhanuzi, Ijambo ry’Imana ryerekana urugamba rwamaze igihe kirekire hagati y’ukuri n’ikinyoma. Urwo rugamba ruracyakomeje. Ibyabaye kera bizongera kubaho. Impaka za kera zizongera kuzuka, kandi inyigisho nshya zizakomeza kuvuka ubudahwema.” Selected Messages, igitabo cya 2, 109.
Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.
मिहीमारे ते पुराना विवाद सब शैतानक एक प्रयास छल, जाहिसँ आधुनिक रोमक भूमिकाक कमजोर कएल जाए, किएक तँ अंतिम दिनक पोपीय रोमहि दर्शनक स्थापना करैत अछि। एडवेंटवादक इतिहासमे एहि तथ्यक कतेको उदाहरण भेटैत अछि। पहिल उदाहरण प्रोटेस्टेंटसभ आ मिलेराइटसभक बीचक विवाद छल, जकर प्रतिनिधित्व 1843क अग्रदूत चार्ट पर कएल गेल छल। पवित्र 1843क अग्रदूत चार्ट पर—जाहि “प्रभुद्वारा निर्देशित छल आ जकर परिवर्तन नहि कएल जाएबाक चाही”—एकमात्र ओहि संदर्भ, जे परमेश्वरक वचनक कोनो भविष्यवाणी-सत्यक प्रत्यक्ष संदर्भ नहि छल, ओहि समयक प्रोटेस्टेंटसभ संग मिलेराइटसभक विवादक चित्रण छल। प्रोटेस्टेंटसभ दानिएल अध्याय 11, पद 14 मे आएल “तोहर लोकक डाकू” के अन्तियुखुस एपिफानेस मानैत छल, जबकि मिलेराइटसभ जनैत छल कि से रोम छल।
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.
“164 Antiochus Epiphanes waa du’a, ka ni tatan, kuma kaquh hni pih lo Bawipa-te Bawipa, ziak ah amah cu Bawipa-te Bawipa a hrin hlan ah kum 164 lai in a thi cang zo.” 1843 Pioneer Chart.
Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.
Kutha kwanahã, James White rĩ Uriah Smith rĩ be Daniel chapter eleven pe “king of the north” re rũhũ correct identification re controversy oikó. James “king of the north” Daniel eleven final verses pe papal Rome, āsĩ che amombe’u háicha modern Rome, ramo omombe’uvo, he’i porã va’ekue. Smith katu oje’ékuri Daniel chapter eleven, verse thirty-six pe “king of the north” ha’eha atheistic France.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
“MUSTARI WA 36. Na mfalme atafanya kadiri ya mapenzi yake; naye atajiinua, na kujitukuza juu ya kila mungu, naye atasema maneno ya ajabu dhidi ya Mungu wa miungu, naye atafanikiwa mpaka ghadhabu itakapotimizwa; kwa maana lile lililoamriwa litatendeka.
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
“Hapa mfalme anayeletwa hawezi kumaanisha mamlaka ile ile iliyotajwa mwisho; yaani, mamlaka ya upapa; kwa maana maelezo hayo hayatafaa yakitumiwa kwa mamlaka hiyo.” Uriah Smith, Daniel and the Revelation, 292.
Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.
Smith akyinjijiji uburozi bwakwe bw’“ubusobanuzi bwite” ubwo yavugaga ati, “Umwami uvugwa hano ntashobora gusobanura ubwo butegetsi bwavuzwe bwa nyuma; ari bwo, ubutegetsi bwa gipapa; kuko ibisobanuro byihariye bitahuza iyo bibishyizwe kuri ubwo butegetsi.” Ijambo ry’Imana ntiryigera rihusha, kandi ni ikosa ry’ikibonezamvugo gukoresha igitekerezo cy’umuntu kugira ngo uhakane imiterere y’ikibonezamvugo isobanutse y’uyu murongo. Uyu murongo uvuga uti “n’umwami,” kandi ibyo bisaba ko umwami urimo kumenyekanishwa ari wa mwami umwe washushanyijwe mu gice cyabanje. Nta gihamya na kimwe cy’umwami mushya gihari, kandi Smith yemera ko “ubwo butegetsi bumwe bwavuzwe bwa nyuma” bwari “ubutegetsi bwa gipapa.” Yemera mu gitabo cye ko uhereye ku murongo wa mirongo itatu n’umwe kugeza ku murongo wa mirongo itatu n’itanu ari ubutegetsi bwa gipapa, kandi kubera ko nta gihamya y’ikibonezamvugo igaragaza umwami mushya mu murongo wa mirongo itatu n’itandatu, ahitamo gusa kuvuga ko imirongo ikurikira umurongo wa mirongo itatu n’itanu itagaragaza ibiranga ubuhanuzi bw’ubutegetsi bwa gipapa. Ni cyo gituma ashyiramo igitekerezo cye cyerekeye Ubufaransa.
When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.
Xana Smith ahulika vhesi ya makumi ane, pulatifomu yakwe ya vhuporofita yo khakheaho, ye a i fhaṱa nga ṱhalutshedzo yawe ya pheraivete, i mu kombetshedza u talusa nndwa ya maṱhanu-tharu, ine nga maitele awe a u humbulela ya sumbedza khosi ya tshipembe sa Egipita, ine kha yeneyo vhesi ya “sundidzana” na Furentse, nahone Tshiphurala a tshi i talusa sa khosi ya devhula ine na yone ya ḓa ya lwa na Furentse. Yeneyo ṱhalutshedzo yo engedzwaho nga muthu i fhaṱa muelo wa vhuporofita une wa ita uri Smith a taluse Haramagedo wa vhukuma, hune Tshiphurala tsha tshimbila tsha ya Yerusalema, zwi tshi swaya u valwa ha tshifhinga tsha mulingo wa vhathu musi Mikaele a tshi takuwa. Bugu nnzhi kha ḓivhazwakale ya Adventism dzo no ṅwalwa nga nḓila yone, dzo sumbedza nga nḓila yo luga vhukhakhi ha u shumisa nga yeneyo nḓila.
It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.
Ngaro y’iyi nyandiko si ukwigira hamwe ivyamwa vy’insobanuro yiwe bwite vya Uriah Smith, ahubwo ni ukumenyesha gusa impaka zakurikiyeho igihe yatangura guteza imbere iyo nsobanuro yiwe bwite; kuko, igihe James White yarwanya iyo nyigisho yiwe y’ibinyoma, vyabaye uwundi murongo w’impaka mu Badiventisti aho ukumenyekanisha ukwo ari kwo kwa Roma kwaterwa n’ikoreshwa ritari ryo.
There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.
Kandi kwaba kandiho impaka ndende zerekeye “ibya buri munsi” mu gitabo cya Daniyeli, igihe Ubudiventisiti bw’i Lawodikiya bwemeye inyigisho y’Abaporotesitanti bateshutse, igaragaza ko “ibya buri munsi” byo mu gitabo cya Daniyeli ari umurimo wa Kristo wo mu buturo bwera, mu kunyuranya n’ukuri kwari kwarashyizweho nk’ishingiro ko “ibya buri munsi” byari ikimenyetso cya Roma ya gipagani.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.
“Paik naona may kaugnayan sa ‘araw-araw’ (Daniel 8:12), na ang salitang ‘hain’ ay idinagdag ng karunungan ng tao, at hindi kabilang sa teksto, at na ibinigay ng Panginoon ang wastong pagkaunawa tungkol dito sa mga nagpahayag ng sigaw ukol sa oras ng paghuhukom. Nang umiiral pa ang pagkakaisa, bago ang 1844, halos lahat ay nagkakaisa sa wastong pagkaunawa tungkol sa ‘araw-araw’; ngunit sa kalituhang naghari mula noong 1844, ibang mga pananaw ang tinanggap, at sumunod ang kadiliman at kalituhan. Ang panahon ay hindi naging pagsubok mula noong 1844, at hindi na ito muling magiging pagsubok kailanman.” Early Writings, 74.
At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.
Mwisho wa wakati, katika mwaka wa 1989, wakati aya sita za mwisho za Danieli kumi na moja zilipofunuliwa, mfalme wa kaskazini ndipo alitambuliwa kuwa ni Rumi ya kipapa, kama vile James White alivyotambua hapo awali katika mabishano yake na Uriah Smith. White alikuwa ametumia mbinu ya “mstari juu ya mstari” aliposhughulikia hoja potofu ya Smith. White alitoa hoja kwamba ikiwa mamlaka ya mwisho yanayowakilishwa katika Danieli mbili, na mamlaka ya mwisho yanayowakilishwa katika Danieli saba, na mamlaka ya mwisho yanayowakilishwa katika Danieli nane yote yalikuwa Rumi, basi kwa mistari mitatu ya mashahidi mamlaka inayofikia mwisho wake katika Danieli kumi na moja ni Rumi, wala si madai ya Smith kwamba ni Uturuki.
The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.
1989. urtean hasi zen hirugarren aingeruaren mugimendu profetikoak, 2001eko irailaren 11ren handik gutxira, Joel lehen kapituluari buruzko eztabaida bati aurre egin zion. Lehen bost bertsoen barruan, bi lekukok —lehenik belaunaldienak, ondoren intsektuenak— Erromak Adventismoaren gainera ekarritako suntsipen progresibo bat identifikatzen dute. Profesian “mozkorrek”, Isaiasen arabera, “Jerusalem gobernatzen duten gizon mespretxatzaileak” dira. Laugarren eta azken belaunaldian esnatzen dira. Suntsipen progresiboa suntsipen espirituala da, azken egunetako Jerusalem ari baitzaio mintzo, eta 1863ko matxinadatik aurrera, Laodizeako Zazpigarren Eguneko Adventistek gero eta gehiago edan zuten Erromaren doktrinetatik.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.
Okwu nke Onyenwe anyị nke bịakwutere Joel nwa Petuel. Nụrụ ihe a, unu ndị okenye, tịekwanụ ntị, unu niile ndị bi n’ala ahụ. Ọ̀ dịla ihe dị otu a n’ụbọchị unu, ma ọ bụ ọbụna n’ụbọchị nna unu ha? Kọọrọ ụmụ unu ya, ka ụmụ unu kọọrọ ụmụ ha, ka ụmụ ha kwa kọọrọ ọgbọ ọzọ. Ihe ndanda bibiri hapụrụ, igurube riri ya; ihe igurube hapụrụ, ikpuru riri ya; ihe ikpuru hapụrụ, urukurubụba riri ya. Tetanu, unu ndị aṅụrụma, bee ákwá; tie mkpu, unu niile ndị na-aṅụ mmanya vaịn, n’ihi mmanya ọhụrụ ahụ, n’ihi na e wepụrụ ya n’ọnụ unu. Joel 1:1–5.
After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.
ញ៉ូយ៉កស៊ីធីអាគារធំៗបានដួលរលំចុះបន្ទាប់ពីហេតុការណ៍នោះ គេបានយល់ថា ភ្លៀងចុងក្រោយបានចាប់ផ្តើម «បាញ់ធ្លាក់ស្រាលៗ» ហើយថា ជម្លោះដែលមាននៅក្នុងហាបាគុក ជំពូកទីពីរ ដែលបានសម្រេចក្នុងប្រវត្តិសាស្ត្រមីឡឺរៃត៍ នោះ បានចាប់ផ្តើមដំណើរការឡើងវិញម្តងទៀត។ ជម្លោះនោះគឺអំពីវិធីសាស្ត្រព្យាករណ៍ដែលត្រឹមត្រូវ។
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.
Ndzi ta yima ehenhla ka rindza ra mina, ndzi titiyimisa ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni emapurangeni, leswaku la xi hlayaka a ta kota ku tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe emakumu xi ta vulavula, a xi nga hembe; hambiloko xi nonoka, xi rindzele; hikuva kunene xi ta ta, a xi nga nonoki. Waswivo, moya wa loyi a tikurisaka a wu lulamanga eka yena; kambe lowo lulama u ta hanya hi ripfumelo ra yena. Ina, hikuva u dyoha hi vhinyo, i munhu wa manyunyu, a nga tshami ekaya; u andzisa ku navela ka yena ku fana ni Xivandla xa Vafi, u fana ni rifu, naswona a nga eneriseki; kambe u tihlengeletela matiko hinkwawo, a tihlengeletela vanhu hinkwavo. Habakuki 2:1–5.
The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”
Habakuki mbiri kuyesedwa kwake kunayimira kuyesedwa kwa gulu la anthu zana limodzi ndi makumi anayi ndi zinayi zikwi, komwe kunayamba pamene mngelo wamphamvu wa Chivumbulutso chaputala 18 anatsika pa September 11, 2001. Pamenepo mkangano unayamba pakati pa iwo amene anayima pa maziko a Chiadventisti monga momwe anayimiridwira pa tchati cha apainiya cha 1843, ndi iwo amene mu Habakuki alakwa “ndi vinyo,” ndipo amene anali “oledzera” a Yoweli amene pamenepo “anadzuka,” koma kuti “vinyo watsopano” udulidwe kuchoka “pakamwa” pawo.
The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.
Gofta Ibrootaa “kan lakkoofsa tokko keessatti “komataman” jedhamee hiikame hiikkaan isaa “waliin falman” jechuudha. Falmiin eegdoota Miileriitotaaf kenname sun, chaartii jalqabaa bara 1843 keessatti, kan Caamsaa 1842 keessatti aayaana kana raawwachuuf qophaa’e irratti mul’ifame. Gareen tokko kan amantii isaaniitiin jiraatan, dhugaa yeroo sanaaf ergaa raajii yeroo ammaa irratti garee biraa wajjin wal-dhabdee keessa turan; gareen sun immoo daadhiin yakka darba ture. Isaan sun machooftota Yo’el kan dammaquudhaan daadhii, mallattoo barsiisa ta’e, afaan isaanii irraa murame arganidha. Isaan sun machooftota Efreem kan Isaayaasii keessa jiran, warra Yerusaalem bulchan ta’anii fi macaafa chaappaa’een cufame hubachuu hin dandeenyedha.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.
Efraimo gusaluli taçikapiyalpeka wail! Vinoyki nepag̱itka Efraimo-drunkardkepi, kʼunakapiyalpeka tu̱ri̱ruma fading flowerpi, a̱nka wineyki nepag̱itkakpi valleypi headyag̱a a̱chik! Behold, Lordki mighty da strong one a̱chik, kʼuna hail-tempest yaki destroyer-stormpi, kʼuna mighty-waterpi flood overflowing, handyag̱a earthmaka cast-downina. Efraimo drunkardkepi, pride-taçikapiyalpeka, footkepi under troddenina.... Yusivantsa, wonderantsa; cry-outantsi, cryantsi: ilpi drunken, ba vinhoyki adu; ilpi stagger, ba strong-drinkyki adu.... A̱chiyag̱a Lordki wordka hearantsi, skornful menantsi, Jerusalemmaka a̱chi people rulekakpi. Lordki yitsap̱a deep-sleep spirit pour-outi, eyeantsa closedina: prophets da rulerantsa, seerska he coverina. A̱chiyag̱a allki visionka yitsap̱a sealed bookki wordskuna becomeina, kʼuna men learned oneyag̱a deliveri, “Tsa readyu, I pray thee,” yesa; anka sa, “I cannot; for it is sealed.” Da bookka not-learned oneyag̱a deliveredina, “Tsa readyu, I pray thee,” yesa; anka sa, “I am not learned.” Isaiah 28:1–3, 14; 29:9–12.
The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.
Habakkuk’en sololù laarin àwọn ọ̀mùtí Efraimu àti àwọn tí ń rìn nípa ìgbàgbọ́ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ni a fi mọ̀ ní pàtó gẹ́gẹ́ bí ìjìyàn lórí ọ̀nà ìlànà tó tọ́ sí èyí tí kò tọ́ nínú ẹ̀rí Isaiah, nítorí Isaiah fi hàn pé ọ̀nà ìlànà “làìnì lórí làìnì” ni ó mú kí àwọn ọ̀mùtí náà kọsẹ̀, kí wọ́n sì wọ inú májẹ̀mú ikú.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.
Ariko na bo bazimiye ku bw’inzoga, kandi banyobejwe n’ibisindisha bikaze; umutambyi n’umuhanuzi bazimiye ku bw’ibisindisha bikaze, bamizwe n’inzoga, banyobejwe n’ibisindisha bikaze; bibeshya mu byo beretswe, bagwa mu rubanza. Kuko ameza yose yuzuye ibirutsi n’umwanda, ku buryo nta hantu hasukuye hasigaye. Ni nde azigisha ubumenyi? Kandi ni nde azumvisha inyigisho? Mbese ni abakuwe ku mata, bakurwa no ku mabere? Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, n’ahandi hato: Kuko azavugisha ubu bwoko iminwa idandabirana n’urundi rurimi. Abo ni bo yabwiye ati: Uku ni ko kuruhuka, aho mushobora kuruhuriza abananiwe; kandi uku ni ko kugarurirwa intege: nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, n’ahandi hato; kugira ngo bagende, bagwe basubira inyuma, bamenagurwe, bafatwe mu mutego, kandi batwarwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abakobanyi mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twumvikanye n’ikuzimu; igihe inkoni irengeje urugero izanyuramo, ntizatugeraho: kuko ibinyoma twabigize ubwihisho bwacu, kandi twihishe munsi y’ubushukanyi. Yesaya 28:7–15.
Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.
Aisaya peve ohechauka mba’e Tupã omoinge va’ekue Habacuc ñorairõ ñe’ẽme, omoguahẽ hag̃ua juicio umi ka’upe, ha upéva va’ekue ita pyenda, pe “siete jey” Levítico mokõipa poteĩme, ha upéva hína pe profecía peteĩha aravo rehegua Gabriel ha umi ánhel ogueraha va’ekue William Miller-pe oikuaa hag̃ua.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.
Ningĩ-rĩ, MWATHANI Ngai ekuuga atĩrĩ: Rora, ndĩrĩkĩra rũhĩa rwa mũthingi Zayuniinĩ, rũhĩa rũrageretio, rũhĩa rwa ngoro mũno rwa kĩhĩtũkĩro, mũthingi mũrũme: ũrĩa wĩtĩkĩtie ndagĩa na gũthiĩ na mĩhĩrĩga. O na atĩa-rĩ, gũtĩirwo kĩhooto nĩ mũgĩkoyo, na ũthingu nĩ mũthĩnthi wa gũgeria; nayo mbura ya mbarafu nĩĩgũtharia kĩhitho kĩa maheeni, nayo maaĩ nĩmakũiyũrũra handũ ha kwĩhitha. Nao irikano rĩanyu na gĩkuũ nĩrĩgũtũrwo, na ngwataniro yanyu na kuzimu ndĩgĩtũũra; rĩrĩa kĩmĩrĩri kĩu kĩa gũũka ta ndũrĩrĩ kĩgĩthiĩ thĩinĩ, nĩmũgakanyagwo nĩkĩo. Isaia 28:16–18.
Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.
បន្ទាប់ពីព្រះអម្ចាស់បានដឹកនាំរាស្ត្ររបស់ទ្រង់ឲ្យត្រឡប់ទៅកាន់មាគ៌ាបុរាណវិញមិនយូរប៉ុន្មាន ចាប់ផ្ដើមនៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ មានក្រុមមួយដែលបានចូលរួមក្នុងចលនានោះ ហើយបានសម្រេចថា សត្វល្អិតទាំងបួននៃយ៉ូអែល តំណាងឲ្យសាសនាឥស្លាមនៃវេទនាទីបី។ នៅពេលដែលវិធីសាស្ត្រ «បន្ទាត់លើបន្ទាត់» ត្រូវបានបើកសម្ដែងដល់រាស្ត្ររបស់ព្រះនៅក្នុងជំនាន់ចុងក្រោយនោះ ក្បួនទំនាយសំខាន់មួយត្រូវបានទទួលស្គាល់។ ក្បួននោះគឺជាការអនុវត្តទំនាយបីជាន់ ហើយក្រុមដែលបានសម្រេចថា ជំនាន់ទាំងបួននៃយ៉ូអែលតំណាងឲ្យសាសនាឥស្លាមនៃវេទនាទីបី បានអនុវត្តក្បួននៃការអនុវត្តទំនាយបីជាន់នោះដោយខុសឆ្គង ដើម្បីគាំទ្រការអនុវត្តខុសឆ្គងរបស់ពួកគេ។
Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.
Ngeri mu mwaka gwa 2014, Satani nĩaikiriruo andũrĩre gũthiĩ thĩinĩ wa ũhunjia ũyũ hamwe na mũrimo wa “woke” wa ũraihu wa andũ a ngono ĩmwe, ũrĩa wacookire kuuma Great Britain na Australia, na ũrĩa waigamirĩire mĩguĩro yayo igũrũ rĩa ũtaarĩ wa maũndũ marĩa meehanĩrĩirwo na Danieli gatũmũ ka ikũmi na kamwe, mĩstari ya mbere nginya ya ikũmi na ithano. Atongoria arĩa marĩ hamwe na ũraihu wa andũ a ngono ĩmwe, arĩa maingirire ũhunjia ũyũ na makarĩhũthĩra, mũthia wa maũndũ nĩo maaringire atĩ Uadventista warĩ na kũhoya pope wa Roma rũgendo, nĩgũkorwo nĩ warĩ wakĩte mĩhĩrĩga ya maheeni igũrũ rĩa mpingamũrũri, we pope wa Roma. Mũtugo wa mĩguĩro ĩyo warĩ wa kũũraga ũhunjia ũyũ, na gũkĩra fĩĩ gũtũma nganja igũrũ rĩa mũhĩrĩga ũcio ũmwe (Danieli 11:1–15) kũrĩa “anyarĩrĩri a andũ aku” moimenyekania.
All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.
ꞌOdv atoꞌob le controversiasoꞌ kaꞌach u yéetel Satanás tiꞌ u túulul u táanil u xáakꞌaj le símboloil Roma papaloꞌ. Maꞌ tuꞌux baꞌax túumben yóokꞌol kꞌíin, bey tu yáalaj le máak más sabio táan u kuxtal wayakꞌen. Bejlaꞌeꞌ le controversiaoꞌ tu sutaj u yilaꞌal ichil u kꞌáat chiꞌibal Roma, le máak a simbolizartiꞌ “los ladrones de tu pueblo”. Le túumben yéetel privada interpretaciónoꞌ tu kꞌáat u yaꞌal “los ladrones de tu pueblo”eꞌ letiꞌ le Estados Unidosoꞌ, ka tu meyaj jumpꞌéel beyoꞌ, sáansamal maꞌ u yojeltoꞌob wa lelaꞌ letiꞌ le misma controversia bey le jach yáax controversia ichil le Milleritas yéetel Protestantesoꞌ, yéetel le antigua expresión atribuida tiꞌ le autor tiꞌ le siglo XVI, John Heywood, le ku yaꞌalaj: “Maꞌan máaxoꞌob más chichan ich u yichoꞌob bey letiꞌob maꞌ u kꞌáat u yilikoꞌob.” Jumpꞌéel uláakꞌ variación tiꞌ u frasejil yaꞌalaj: “Maꞌan máaxoꞌob más chichan u xikin bey letiꞌob maꞌ u kꞌáat u yuꞌubikoꞌob.” Tuláakal máaxoꞌob, kaꞌach xan, mix maꞌ u yojeltoꞌob wa le frasejoꞌ atribuida tiꞌ Heywood, mix maꞌ u naꞌatikoꞌob wa u frasejil Heywoodeꞌ taal tu Biblia, tiꞌ le pasajes bix letiꞌob ku kaxantaꞌal ich Jeremías, Isaías, ka tꞌaaniloꞌob tumen Jesús ich le Nuevo Testamento.
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.
Aomɓa jooni ndee, on yimɓe ɓe ngalkaaɓe, ɓe moƴƴaaki faamu; ɓe ngoodi gite, nde ɓe yiɗataa yiyde; ɓe ngoodi noppi, nde ɓe yiɗataa nannde. Yeremiya 5:21.
It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.
“Ababī” ba Danyeli ne “bikangabiji ba maalu” ba Matayo ni bo batamanyile “kwongela kwa lwiino.” Kwongela kwa lwiino mu 1989 kwajinga, pa mutwe, kutambula ne kumanya amba mavese mutanda a ku mpelo a cipandwa ca buleveni ca Danyeli asonena kutumbuka kwa ku mpelo ne kuwila kwa bupapa, nobe byon nazvilemba ne kwamba Roma ya leelo. Ayo mavese asonena United States, lelo cipepala fye ca bulongo bwa United States ku bukatampe bwa bupapa. “Ababī” ne “bikangabiji” balepusanywa ku “banoona bwino,” kabiji banoona bwino ba mu moba a ku mpelo bajina kumanya kwa kwongela kwa lwiino kwa mu 1989. Bikangabiji ni abo bajina meso, lelo kabena kumona, ne matwi kabena kumvwa.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.
Naikimma Tulafale a Kaita, lubandini, “Nena ni kaboni? Tani ni yako kabesami?” Au lubandini, “Au ikei; kabona au.” Au sai lubandini, “Yako, o bwanetini beika baitu: ‘Kam kamikaila, a e akea kam nori; mam matata, a e akea kam reirei.’ Kabubukaki nanoia baitu aikai, kabirorongoia taringaia, ao kabonobonoa mataia; n te arona bwa a na kite n mataia, ao a na ongora n taringaia, ao a na ataia n nanoia, ao a na wanawana, ao a na kamaiuaki.” Isaiah 6:8–10.
The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.
Abantu ababhekiswe kubo ku-Isaya isahluko sesithupha yilabo abazibiza ngokuthi bakulo mbiko “weqiniso lamanje” owafika ngoSepthemba 11, 2001, ngokuba u-Isaya 6 uphawula lesi siqephu njengesehlela ngesikhathi “umhlaba ugcwele inkazimulo yeNkosi”. Umhlaba wakhanyiswa ngenkazimulo kaNkulunkulu lapho ingelosi yesAmbulo 18 yehla, ngesikhathi izakhiwo ezinkulu zaseNew York City zidilizwa ngokuthintwa nguNkulunkulu.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.
Mu mwaka umwami Uziya yapfuyemo, nanje mbona Umwami avyagiye ku ntebe y’ubwami, muremure kandi ashyizwe hejuru; kandi impera z’impuzu ziwe zuzura urusengero. Hejuru yiwe hahagaze abaserafimu: umwe wese yari afise amababa atandatu; kuri abiri apfuka mu maso hiwe, no kuri abiri apfuka ibirenge vyiwe, no kuri abiri araguruka. Maze umwe ahamagara uwundi, aravuga ati: Mweranda, mweranda, mweranda, ni Uhoraho Nyeningabo: isi yose yuzuye ubwiza bwiwe. Inkingi z’umuryango ziranyiganyiga kubera ijwi ry’uwahamagara, kandi inzu yuzura umwotsi. Yesaya 6:1–4.
Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.
Mukwekazi White agatahana okulanga kw’omumalayika n’ekyabayeewo ekiraga obunaku omumalayika wa Okusukulurwa essuula ya kkumi na munaana lwe ajjuza ensi ekitiibwa kye.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Unzambe apo aali pepi no kutuma Yesaya ne ujumbe ku bantu Bakwe, watangilepo intanda ukupela umupolofeti amone mu limwe ilya lulembo mwi hema ilyapatulwa, mukati mu Mpanga ya Bupatulukemo. Mukuputuka, irembo ne cipembe ca mukati ica tempile fyamoneke kwati fyasumbululwa nangu ukusendwapo, kabili apelelwe insambu yakwekesha mukati, pa Mpanga ya Bupatulukemo, uko nangu amalundi ya mupolofeti tayali aya kwingila. Pamaso yakwe paiminina icimonwa ca Yehova aleikala pa cipuna ca bufumu icakucila no kusumbuka, kabili ubukulu bwa bukata Bwakwe bwaiswile tempile. Ukucinguluka cipuna ca bufumu kwali ba serafimu, nga bakalinda ukufwaya pa Mfumu ikulu, kabili baalilangishiwa no kubwekesha ubukata ubwabacingulwike. Apo inyimbo shabo sha kutasha shalilila mu myumfwile yakwepelako iya kusumina, imins柱i ya rembo yalitutumuka, kwati yalikunkuluswa no kututuma kwa cilila. Ne milomo itashipishiwa ne lubembu, bano ba malaika balefumya amatasha yakwe Lesa. ‘Mushilo, mushilo, mushilo, ni Yehova wa mabumba,’ efyo baabilile; ‘icalo conse caisula no bukata Bwakwe.’ [Moneni Esaya 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.
“Vaserafi wavizungukao kiti cha enzi wamejazwa sana na hofu ya uchaji wanapotazama utukufu wa Mungu, hata kwa kitambo hawajitazami wenyewe kwa kujipendeza. Sifa yao ni kwa Bwana wa majeshi. Wanapotazama katika wakati ujao, ambapo dunia yote itajazwa na utukufu Wake, wimbo wa ushindi hujirudiwa kutoka mmoja hadi mwingine kwa uimbaji wa kupendeza, ‘Mtakatifu, mtakatifu, mtakatifu, ndiye Bwana wa majeshi.’” Gospel Workers, 21.
Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.
Yesaya, akimwakilisha watu wa Mungu katika wakati wa kutiwa muhuri ulioanza tarehe 11 Septemba 2001, alipewa ujumbe wa kuubeba kwa watu waliokuwa na macho, lakini hawakuchagua kuona, na masikio, lakini hawakuchagua kusikia. Yesu, akiwa Alfa na Omega, anaonyesha mwisho wa wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne kwa mwanzo wake. Mwishoni kutakuwepo tena mjumbe anayewakilishwa na Yesaya, ambaye hubeba ujumbe kwa watu wanaochagua kutokuona na kutokusikia. Ujumbe huo utazalisha utakaso wa mwisho wa wale laki moja na arobaini na nne. Ujumbe huo ni maneno ya Kweli, yanayoletwa kutoka katika ushuhuda wa Mungu wa kinabii. Ushuhuda huo wa kinabii ndio “maono” yanayoimarishwa kwa uwezo unaofananishwa kama “wanyang’anyi wa watu wako”.
In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.
Kandi kaaba yiyi, beti ka kɛ nyɔgɔn kan, sisan bɛɛ taara kan ka da a kan a kan, sariya kan sariya ye. Milleritew ka sariya, Smith ani White ka sariya, “daily” ka sariya, 1989 san kɔnɔ “safofinkɛnɛ masa” ka sariya, Joel ka nɔgɔnw ka sariya ani sɛbɛnna tɔɔrɔ min bɛ sisan taa. Tɔɔrɔ kɔrɔ wɔɔrɔ, minnu ni i ye u lajɛ sariya kan sariya ye, u bɛ fɔ kɛnɛya la tɔɔrɔ fɔlɔ ka tiɲɛna min bɛ bɔ 1843 san ka pioneer chart kan. O tiɲɛna ye ko Rɔm ye “i mɔgɔw ka sonnikɛlaw” ye, minnu bɛ u yɛrɛ lasigi kɔrɔ, ani minnu bɛ bira, ka ni ye jira la sabatili.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Nmeona kwamba chati ya 1843 iliongozwa kwa mkono wa Bwana, na kwamba haikupaswa kubadilishwa; kwamba tarakimu zake zilikuwa kama alivyotaka Yeye; kwamba mkono Wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu, ili mtu ye yote asiweze kuliona, hata mkono Wake ulipoondolewa.” Early Writings, 74.
To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.
Chati hicho kilichoonyeshwa humo ni kukataa pamoja na huo mamlaka ya Roho ya Unabii, na chati hiyo hutambulisha ya kwamba ni Rumi, siyo Marekani, ndiye awekeaye “maono,” nayo ndiyo maono ambayo Sulemani hutufundisha ya kwamba bila hayo “maono,” watu wa Mungu wataangamia.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satani ni … guhora ashigikiza ibihimbano kugira ngo ayobye abantu abavane ku kuri. Ubuyobe bwa nyuma rwose bwa Satani buzaba uguhindura ubusa ubuhamya bwa Mwuka w’Imana. ‘Aho iyerekwa ritari, abantu barapfa’ (Imigani 29:18). Satani azakora mu buryo bw’ubwenge bwinshi, mu nzira zitandukanye no mu bikoresho bitandukanye, kugira ngo ahungabanye ibyiringiro by’abasigaye b’Imana mu buhamya nyakuri.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Hatekerezwaho urwango ruzakangurirwa Abuhamya, urwango rwa satani. Imikorere ya Satani izaba iyo guhungabanya kwizera kw’amatorero muri bwo, kubera impamvu iyi: Satani ntashobora kubona inzira isobanutse bene aka kageni yo kwinjizamo ibishukisho bye no kuboha imitima mu buyobe bwe, niba imiburo n’ibihano n’inama z’Umwuka w’Imana byumvirwa.” Selected Messages, igitabo cya 1, 48.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ye ne wanda a keɓaɓɓen gani a ƙarƙashin ɓawon abu, wanda yake karanta zukatan dukan mutane, yana faɗi game da waɗanda suka sami babban haske cewa: ‘Ba su shan wahala, ba kuma su cika da mamaki ba saboda halinsu na ɗabi’a da na ruhaniya.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi cikin abubuwan ƙyama nasu. Ni ma zan zaɓi ruɗe-ruɗensu, in kuma kawo tsoronsu a kansu; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su saurara ba: sai dai suka aikata mugunta a gaban idona, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuwa zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya,’ domin ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma sun ji daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalonikawa 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Likimu wa mbinguni akauliza: ‘Ni upotofu gani ulio na nguvu zaidi unaoweza kuidanganya akili kuliko kujifanya kwamba mnajenga juu ya msingi ulio sahihi na kwamba Mungu anayakubali matendo yenu, wakati kwa kweli mnafanya mambo mengi kulingana na sera ya ulimwengu na mnatenda dhambi dhidi ya Yehova? Lo, huo ni udanganyifu mkubwa, upotofu wa kuvutia, unaozitawala akili wakati watu ambao wakati mmoja waliijua kweli, wanapokosea kuchukua mfano wa utauwa kuwa ndio roho na nguvu yake; wanapodhani kwamba wao ni matajiri, wameongezeka kwa mali, wala hawana haja ya kitu chochote, hali ilhali kwa kweli wana haja ya kila kitu.’” Testimonies, juzuu la 8, 249, 250.