We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.
Tuli mufwete kulangulukila milongo mutanda ya byambo bya kale munda mwa masamu a Adventism, apo mpulusu pa kifwanyikisho kya Roma eyo yali nkani ya nkondo. Tulebombesha njira ya mvula ya ku mpela, iyo i “mulongo pa mulongo” ukufuma ku “pano panono” ne ku “palya panono.” Twandile pakumanyika ukuti inkondo ya ntanshi pa kifwanyikisho kya Roma ilanga inkondo ya ino nshita, e ico ilenga ukushininkisha ukuti nomba tuli mu nkondo ya ku mpela iya kulekelesha ilyo insambu ya kweshiwa tailafunga.
The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.
Giranbûna vê nakokiya dawî ya li ser sembola Romayê her weha di ayetên deh heta şanzdehan ên Daniel 11 de tê nîşandan; ew ayet dîroka veşartî ya ayeta çil ên Daniel 11 wek nimûne pêşnîşan dikin. Dîroka ayeta çil xwendekarê pêxemberiyê digihîne sala 1989-an û hilweşîna Yekîtiya Sovyetê, wek ku di ayeta dehan de tê temsîl kirin. Ayeta paşê, ayeta çil û yekan, ku yasa Yekşemê ya zû-dihatî li Dewletên Yekbûyî nas dike, bi ayeta şanzdehan ve wek nimûne tê nîşandan. Îlhama xweşandîye ku ya ku mohrkirî bû “beşa pirtûka Daniel ku bi rojên dawî re têkildar bû”.
1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.
1989년부터 일요일 법령에 이르기까지는 마지막 날들의 봉인된 부분이며, 그것은 10절부터 16절까지에서 예표된다. 그러므로 제칠일안식일예수재림교인들에게 은혜의 시기를 마치게 하는 것은 지식의 증가이니, 이는 미국에서 재림교의 은혜의 시기가 일요일 법령에서 끝나기 때문이다. 10절부터 16절까지에서 우리는 14절을 보게 되는데, 그 절은 하나님의 백성 가운데 있는 “강포한 자들”이 그 이상을 확정하는 자들임을 밝혀 준다.
Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.
Na, mpaka ogwa ahi e nọchiri anya n’elu chaatị ndị ọsụ ụzọ nke 1843 bụ ọgụ mbụ nke Rom n’akụkọ ihe mere eme nke Adventism. Eziokwu ahụ bụ na otu mpaka ogwa ahụ n’onwe ya alaghachila ọzọ na-eme ka onye ọ bụla chọrọ ịhụ ghọta na Jizọs, dịka Alfa na Omega, na-egosipụta mgbe niile ọgwụgwụ site na mmalite. Mpaka ogwa dị ugbu a bụ ọgụ ikpeazụ nke na-asachapụ amamihe na ndị nzuzu n’ime ụmụ agbọghọ ndị na-amaghị nwoke.
Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.
Oluyiga olw’obunnabbi olutukuziddwa lutuyigiriza nti abantu emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya batuuka mu bumu obutuukiridde nga ekiseera kyabwe eky’okugezesebwa tekinnaggwaawo ku lwa Sunday law egenda okujja mangu. Omuliro ogw’okulongoosa ogwa Omubaka w’Endagaano owa Malaki kaakano gutukuza Abaleevi ng’zaabu ne ffeeza. Omusajja w’Akabiriti kaakano alongooseza egguuliro lye n’ebigambo eby’amazima.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Wĩ ũcio wa kũhehenia wĩ moko-inĩ make, na nĩegũtheria kĩanda gĩake biũ, na nĩagokania ngano yake nyũmba-inĩ ya kũiga.’ Mathayo 3:12. Ĩno nĩ ĩmwe ya mahinda ma gũtherio. Na njĩra ya meciiria ma ma, makũ maahaĩrĩtwo na ngano. Nĩgũkorwo moorĩ a kĩeha na a kwĩhoya-rĩrĩa maingĩ mũno nginya matigĩra kũnyitĩra kũgaiwo, na nĩgũkorwo maendete thĩ mũno nginya matigĩra kũnyitĩra muoyo wa kwĩnyihia, aingĩ nĩmookire thutha wa Jesũ. Aingĩ nĩmarĩrĩa rĩu o ũguo. Ngoro cia andũ nĩciagerio ũmũthĩ ta ũrĩa arĩa arutwo maageretio kĩrĩkanĩro-inĩ kũu Kaperinaumu. Hĩndĩ ĩrĩa ma nĩmaretwo ngoro-inĩ, nĩmonaga atĩ mĩtugo yao ti ya kũringana na wendi wa Ngai. Nĩmonaga atĩ no nginya kwĩ na nguĩko ya muoyo wao wothe; no matikwenda kũruta wĩra ũcio wa kwĩdenyia. Nĩ ũndũ ũcio magakara marakara rĩrĩa mehia mao makũhũrwo. Nĩmathiaga marĩ na ngũũrani, o ta ũrĩa arĩa arutwo maatiganire na Jesũ, marĩ na gucambirĩria atĩ, ‘Mũhunjio ũyũ nĩ mũritũ; nũũ ũngĩũigua?’” The Desire of Ages, 392.
The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.
Ku ves ya têzdehan a pêşîn destpêka peyxemberiya dawî ya Daniel in, û ku ew ves bi şeş vesên dawî yên vê beşê re li hev tên, ev nîşan dide ku Alpha û Omega vesên destpêkê bi kar tîne da ku cihêkirina dawîn a aqilan û xeraban, wekî ku di beşa diwanzdehê de bi Daniel hatî temsîl kirin, ku niha diqewime, pêk bîne.
A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.
Witnesi wa tatu wa hali nzito ya pambano hili ni ukweli kwamba uvuvio, kupitia maandiko ya Dada White, unaidhinisha kwa uwazi chati ya waanzilishi ya mwaka 1843, ambayo inawakilisha pambano la Rumi katika aya ya kumi na nne. Pambano la mwanzo linawakilisha pambano la mwisho, na uidhinishaji uliovuviwa wa uelewa wa Wamilleri kuhusu “wanyang’anyi wa watu wako” wa aya ya kumi na nne, unamaanisha kwamba ikiwa kweli hiyo ya msingi inakataliwa, basi wakati huohuo ni kukataa mamlaka ya Roho ya Unabii. Kwa kupatana na mashahidi wawili waliotangulia wanaosisitiza kwamba pambano hili hutokea muda mfupi kabla ya kipindi cha rehema kufungwa, ipo hakika kwamba udanganyifu wa mwisho kabisa kwa wale wanaodai kushikilia Roho ya Unabii ni kuukataa Roho ya Unabii.
“Satan is . . . constantly pressing in the spurious—to lead away from 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 ali… ni ukudindiliza ubuhingu biba—kukwasa abantu kusatukila ukuvumbulutwa kw’ukuri. Ubuhemu bwa nyuma nya Satani buzaba bwo kugir’ ubusa ubushingiwe ku buhamya bw’Impwemu ya Nyasaye. ‘Ahatari ukumbululwa, abantu bahona’ (Imigani 29:18). Satani azakora n’ubwenge bwinshi, mu buryo butandukanye no mu buryo bw’abakozi batandukanye, kugira ngo ahungabanye ukwizera kw’abantu b’igisigisigi ca Nyasaye mu buhamya bw’ukuri.”
“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.
“Ngakuwa niwëka lufu lwakavikilwa kuhing’a kwa i Bujimbu, lwavikala lwa kwa Satana. Milimo ya kwa Satana yikava ya kulemesa lwitiko lwa makanisa muli i Bujimbu, pa ndandu iyi: Satana kangakava ni nzila yakusuluka vyavula ya kuleta bulamba bwake no kukanga myoyo mu ubujimi bwake, nakavya maonyo ni ukukema ni malangizo ga Mhepo ya kwa Leza vyapulikwa.” Selected Messages, book 1, 48.
The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.
Ellen White의 글들을 통하여 주어진 “하나님의 영의 증언”의 권위를 무효로 만들거나 배척하는 것은 “사탄의 가장 마지막 기만”이다. 화잇 자매는 자신이 “보여짐을 받았는데”, “1843년 도표는 주의 손에 의해 지도된 것이므로 변경되어서는 안 된다”고 기록하였다. 앞선 문장은 예언의 영의 권위를 배척하는 일을 마지막 날들의 이상과 직접 연결시키는데, 이는 모든 선지자들이 가장 직접적으로 마지막 날들에 대하여 말하기 때문이다. 그러므로 다니엘이 14절에서 “강포한 자들”이 그 이상을 세운다고 말할 때, 그것은 잠언 29:18의 솔로몬의 이상을 가리키는 것이며, 거기에는 이상이 없는 자들이 “망한다”고 되어 있고, “망한다”는 말의 뜻은 “벌거벗게 되다”이다.
“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.
එබැවින් “විනාශ වීම” යනුවෙන් හඳුනාදක්වන්නේ අවසාන දිනවල අනාවැකියේ ආත්මය උත්ථාන කරන බව ප්රකාශ කරන නමුත් එහි නියෝජිත අධිකාරිය ප්රතික්ෂේප කරන අය නිරුවත්වී විනාශයට පත්වන බවය; මෙය “අවාසනාවන්තද, දුක්ඛිතද, දිළිඳුද, අන්ධද, නිරුවත්ද” වන ලාඔදිකීයයන්ගේ විස්තරයකි. ඔවුන්ට “සුදු වස්ත්ර” මිලදීගන්නා ලෙස උපදෙස් දෙනු ලබයි, “ඔබ ඇඳගනු පිණිසත්, ඔබගේ නිරුවත්කමේ ලැජ්ජාව ප්රකාශ නොවන පිණිසත්.” ඔවුන් එම උපදේශය ප්රතික්ෂේප කළහොත්, ස්වාමීන්වහන්සේගේ මුඛයෙන් ඔවුන් උමැගෙන දමනු ලබති.
Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.
Kuyo, twasanga umboni wina wakuti uchindere uwu ukuwonekera pang’ono chabe nthawi ya chisomo isanathe. Pa lamulo la Lamlungu lomwe likubwera msanga, mizimu yochindayi idzalandira chizindikiro cha chilombo, pamene idzagonjetsedwa, monga mwa kuyimiridwa m’vesi la makumi anayi ndi limodzi la Danieli khumi ndi chimodzi. Chifukwa chimene adzagonjetsedwera n’chakuti anakana ulamuliro wa Mzimu wa Uneneri, umene umachirikiza tchati la apainiya la 1843, limene limayimira maziko a Chiadiventi, ndipo limaphatikizamo “kiyi” amene akhazikitsa masomphenya pamodzi ndi kuzindikiritsa kuti Roma ndi mphamvu yoyimiridwa monga “olanda a anthu ako” m’vesi la khumi ndi zinayi.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Kintu kimoja ni hakika: wale Waadventista wa Sabato ya Saba wanaosimama chini ya bendera ya Shetani kwanza wataacha imani yao katika maonyo na makemeo yaliyomo katika Shuhuda za Roho wa Mungu.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ukutala kuikile ukungila kulutila na kuutumikila kuelako uukuvu kuli kukololwa, kandi kulatwalilila ukukololwa. Bamo abaleetapo ifyebo fya kwa Satana ino bakabwela mu mano yabo. Kuli abo abali mu myanda ikankala iya bwikatilo ubukulu abashamfwa ukushintilila ukwa cine kwa ino nshita. Kuli bene abo ubutumwa bulingile ukupeelwa. Nga babupokelela, Kristu akabapokelela, kandi akabenga ababomfi pamo na ena. Lelo nga bakana ukumfwa ubutumwa, bakeminina panshi ya bendera yakwe ifita iya Kalonga wa Mfifi.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.
“Ninshakulwa kusemba nti amazima ag’omuwendo ag’omu kiseera kino gagenda gasukkirizibwa okuggulirwa ebirowoozo by’abantu. Mu ngeri ey’enjawulo abasajja n’abakazi balina okulya ku mubiri gwa Kristo n’okunywa ku musaayi gwe. Wajja kubaawo okukulaakulana kw’okutegeera, kubanga amazima gasobola okugaziwa obutayosa. Oyo ow’obwakatonda eyatandikawo amazima ajja kuyingira mu kusseekimu okw’okumpi era okw’okwongera okumpi n’abo abagenda mu maaso okumumanya. Abantu ba Katonda bwe banaakkiriza ekigambo kye ng’omugaati oguva mu ggulu, banaamanya nti okufuluma kwe kutegekeddwa ng’enkya. Banaafuna amaanyi ag’omwoyo, nga omubiri bwe gufuna amaanyi ag’omubiri emmere bw’eriibwa.” Spalding and Magan, 305, 306.
In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.
Munkorwheti wa ku articlenu vyashoko twamwene ukuti Uriah Smith ewali kampioni wa buseko bwa mu 1863, pantu ni we alengile chart ya bufi ya 1863. Iyi chart iyo apangile mu 1863 yafyumyepo seven times ya mu Leviticus twenty-six ku mubukombe bwa buprofeti bwa Laodicean Adventism, ifyo fine fyalemyesha intendekelo ya ukupwaya mukuya panshi imifula, kabili ne ntendekelo ya ukwimika umufula wa bufi uwa Laodicean Adventist, uo waimike pa musensenga. Panyuma mu nshita ya matebeto ya Advent, ubwilulo bwakwe bwa pa bunke pa mfumu ya ku kabanga ka ku ntondo, bwaletele ifisabo fya model yakwe ya buprofeti apo abantu balekutuka mu chalichi.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Ujihadhari na manabii wa uongo, wanaokuja kwenu wakiwa wamevaa mavazi ya kondoo, lakini kwa ndani ni mbwamwitu wakali wenye kunyang’anya. Mtawatambua kwa matunda yao. Je, watu huchuma zabibu katika miiba, au tini katika michongoma? Vivyo hivyo kila mti mwema huzaa matunda mema; bali mti mbovu huzaa matunda mabaya. Mti mwema hauwezi kuzaa matunda mabaya, wala mti mbovu hauwezi kuzaa matunda mema. Kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Basi kwa matunda yao mtawatambua. Si kila mtu aniambiaye, Bwana, Bwana, atakayeingia katika ufalme wa mbinguni; bali ni yeye afanyaye mapenzi ya Baba yangu aliye mbinguni. Wengi wataniambia siku ile, Bwana, Bwana, hatukufanya unabii kwa jina lako? na kwa jina lako hatukutoa pepo? na kwa jina lako hatukufanya miujiza mingi? Ndipo nitawaambia waziwazi, Sikuwajua ninyi kamwe; ondokeni kwangu, ninyi mtendao maovu. Basi kila asikiaye maneno yangu haya na kuyatenda, nitamlinganisha na mtu mwenye hekima, aliyeijenga nyumba yake juu ya mwamba; mvua ikanyesha, mafuriko yakaja, pepo zikavuma, zikaipiga nyumba ile; nayo haikuanguka, kwa maana ilikuwa imewekwa msingi juu ya mwamba. Na kila asikiaye maneno yangu haya wala hayafanyi, atafanana na mtu mpumbavu, aliyeijenga nyumba yake juu ya mchanga; mvua ikanyesha, mafuriko yakaja, pepo zikavuma, zikaipiga nyumba ile; nayo ikaanguka; na anguko lake likawa kubwa. Mathayo 7:15–27.
The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.
Uongozi wa Waadventista wa Sabato wa Laodikia ulipitiliwa mbali mwaka 1989, kwa hakika ileile ambayo uongozi wa kanisa la Kiyahudi ulipitiliwa mbali wakati wa kuzaliwa kwa Kristo.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.
“Bantu hawakijui hilo, lakini habari hizo zinaujaza mbingu kwa shangwe. Kwa shauku iliyo ya ndani zaidi na iliyo ya upole zaidi, viumbe watakatifu kutoka ulimwengu wa nuru huvutwa kuja duniani. Ulimwengu wote unang’aa zaidi kwa sababu ya uwepo Wake. Juu ya vilima vya Bethlehemu kumekusanyika umati usiohesabika wa malaika. Wanasubiri ishara ya kuitangaza kwa ulimwengu habari ile ya furaha. Kama viongozi katika Israeli wangekuwa waaminifu kwa amana yao, wangeweza kushiriki furaha ya kutangaza kuzaliwa kwa Yesu. Lakini sasa wamepitiliwa mbali.”
“God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.
“Kàtédhë́ kà Àníng, ‘Mà ànyú tsi kàlà shìí shì, mà ànyú tsìkú tsìné kàlà ngó tè tsì.’ ‘Kàlà wùrùtá shì, èkèng ndì àrì kà nyíngèn.’ Isaiah 44:3; Psalm 112:4. Kàlà bì bì tsì ngwò àrì kàlà nyíngèn, nà bì yà àrì tìrì nà nyàkà, ìkùrù àrì àrìng kà ìtàng Àníng yè kà bì.” The Desire of Ages, 47.
The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”
Kuwa mperuka mu murongo wa Kristo kwali ukuvuka Kwake, kandi ni bwo ubutumwa bwari kugerageza icyo gisekuru bwafunguwe. Umwaka wa 1989 wari igihe cy’imperuka ku bakandida bahamagawe kuba mu bihumbi ijana na mirongo ine na bine. Icyitegererezo cy’ubuhanuzi cya Uriah Smith cyanze ukuri kw’ishingiro guhagarariwe ku mbonerahamwe ya 1843. Uko kuri kwari “Urutare.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
Eşkerek hate: 1842, 1843, û 1844 dema ku peyam hat, ji wê demê ve em li ser bingeha baweriyê ku bi serê wê ava dikirin, tiştêk nayê destûrkirin ku têkeve û wê bingeha bihejîne. Ez di nav vê peyamê de bûm, û ji wê demê ve heta niha li ber cîhanê rawestiyam, ji ronahiya ku Xwedê daye me re rast û dilsoz. Em qesd nakin ku lingên xwe ji wê platforma ku li ser wê hatine danîn rakevin, dema ku roj bi roj bi duayê cidî Xudan dixwastin û ji bo ronahiyê digeriyan. Ma hûn difikirin ku ez dikarim ji ronahiya ku Xwedê daye min dest berbidim? Ew dê wek Kevirê Hemî Deman be. Ji dema ku hate dayîn, her dem min rê nîşan daye.” Review and Herald, 14ê Avrêlê 1903.
On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.
Mũthenya wa Kenda 11, 2001 ndura ya mũthia yarĩkĩrĩte gũthithia rĩrĩa mbũri iria ciarĩrirĩte Uislamu wa thĩna wa gatatũ ciarutirwo, na Mũtugo wa Patriot ukamanyĩrĩria ngerekano ya kuuma watho-inĩ wa Gĩthũngũ kuingia watho-inĩ wa Rumi, ũguo kĩũmĩrĩria kĩĩmĩtĩre kĩmenyithia atĩ gũkũrũka kwa maĩ kwa ũhoti wa upapa kwari kwambĩte gũthima. Mũtugo wa mũthia wa kũgerio kwa nyũmba ya Uadventista wa Laodikia ukambĩrĩria, na “mbura ĩkĩũka, na mafuriko makĩũka, na mbũri igĩkũnga, ikagũrũkĩra nyũmba ĩyo; nayo ĩgũa: na kugũa kwayo kwarĩ kũnene”.
The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.
Ubutumwa umumarayika ukomeye yatangaje muri icyo gihe bwerekanye ko amahanga yose yari yaranyoye vino ya Babuloni, kandi uburyo bw’impimbano bwa Roma ya gipapa n’ubuporotesitanti bw’ubuhakanyi, bwagiye bwemerwa buhoro buhoro kuva ku bugome bwo kwigomeka bwo mu 1863, bugereranywa na vino (inyigisho) ya Babuloni.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Na baada ya hayo nikaona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, na ngome ya kila roho mchafu, na kizimba cha kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, nao wafalme wa dunia wamefanya uasherati naye, na wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake. Ufunuo 18:1–3.
At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.
Mukavitwa kwa Julai 18, 2020, mwanzo wa mchakato wa kujaribu kwa kanisa la Waadventista Wasabato wa Laodikia ulikuwa umefika mwisho, na mchakato wa kujaribu wa wale waliokuwa wagombea wa kuwa miongoni mwa wale mia moja na arobaini na nne elfu ukaanza. Wakati Mikaeli alipoanza kuwaamsha wale wagombea katika Julai 2023, ujumbe, uliowakilishwa kama mafuta katika mfano wa Uadventista, ulifunguliwa tena. Iwe baada ya Septemba 11, 2001, au baada ya Julai 2023, kulikuwa na kumwagwa kwa mafuta, na ujumbe uliofunguliwa katika Julai 2023, unapokuwa umekuzwa kikamilifu, ndio ujumbe wa Kilio cha Usiku wa manane wa mfano huo.
It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.
Qapchona’ poH Daq tagh, val “wise and foolish virgins”vaD ja’chu’bogh ghItlh rur; ’ach QoymoHbogh pe’vIl narghbogh mu’ Daq tInqu’. Mu’vam leghlu’DI’ reH pa’ Soppu’ Sunday law qutlh, je leghlu’DI’ pa’, pa’ cha’DIch bom Qoybogh Revelation suraS wa’maH chorgh Daq, BabylonDaq joqtaHbogh God latlh ghotpu’ yIteq’e’ jatlh.
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. Revelation 18:4, 5.
Nzā nĩngĩ ndĩkĩigua mũgambo ũngĩ uumĩte igũrũ wĩrĩte, Ũumai ng’ambo yake, inyuĩ andũ akwa, nĩguo mũtikagĩe hamwe na we meehia-inĩ make, o na nĩguo mũtikaheeo ndagwa cia ciaku. Nĩgũkorwo meehia make nĩmakinyĩte nginya igũrũ, na Ngai nĩaririkĩtie ũũru wake. Kũguũrũrio 18:4, 5.
The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.
Pinal mi pinal, a bersikulu uno asta tres, ket inunsia ya ing pamanubuk a panaun, at lalu ne menimula ing pansabud ning uran a uli. Ing kaduang pinal, tuking ya ing kayapusan ning pamanubuk a panaun a ita, at inunsia ne naman ing pamanubuk a panaun para king aliwang kabilugan ning kawan ning Dios a atyu pa Babilonia.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“इस प्रकार, संसार को चेतावनी देने के अंतिम कार्य में, कलीसियाओं के लिए दो पृथक् आह्वान किए जाते हैं। दूसरे स्वर्गदूत का सन्देश यह है, ‘बाबुल गिर पड़ा, गिर पड़ा, वह महान नगर, क्योंकि उसने सब जातियों को अपनी व्यभिचार के क्रोध की मदिरा पिलाई है।’ और तीसरे स्वर्गदूत के सन्देश के ऊँचे पुकार में स्वर्ग से यह वाणी सुनाई देती है, ‘हे मेरी प्रजा, उसमें से निकल आओ।’” Review and Herald, December 6, 1892.
It is during the outpouring of the Holy Spirit that Paul’s strong delusion of 2 Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.
Paulo mu 2 Tessalonika abirimo ubuzimire bukomeye ni bwo busohozwa mu gihe cyo gusukwa kwa Mwuka Wera. Byaba ari ikigeragezo cy’itorero rya Lawodikiya ry’Abadiventisiti b’Umunsi wa Karindwi cyatangiye ku wa 11 Nzeri 2001, cyangwa ikigeragezo cy’abakobwa b’isugi bahuye no gucika intege ku wa 18 Nyakanga 2020, icyo kigeragezo kiba mu gihe cyo gusukwa kwa Mwuka Wera. Ukwo gusukwa kugereranya ubutumwa bw’ikigeragezo.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abafukanishijwe amavuta bahagaze iruhande rw’Umwami w’isi yose bafite umwanya wahoze uhawe Satani nk’umukerubi utwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho rihoraho n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza kugemuriramo amatabaza y’abizera, kugira ngo atazima cyangwa ngo acyegeke. Iyo bitaba ko ayo mavuta yera asukwa ava mu ijuru mu butumwa bwa Mwuka w’Imana, ibikoresho by’ikibi byari kugenzura abantu rwose.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Mungu hudharauliwa tusipopokea mawasiliano yale anayotupelekea. Hivyo tunakataa ile mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walio gizani. Wito utakapokuja, ‘Tazama, bwana-arusi anakuja; tokeni nje kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajaihifadhi neema ya Kristo mioyoni mwao, watagundua, kama wanawali wapumbavu, ya kwamba hawako tayari kukutana na Bwana wao. Hawana, ndani yao wenyewe, uwezo wa kupata yale mafuta, na maisha yao yanaharibika. Lakini ikiwa Roho Mtakatifu wa Mungu anaombwa, ikiwa tunasihi, kama alivyofanya Musa, ‘Unionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia katika mabomba ya dhahabu, yale mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa uwezo, wala si kwa nguvu, bali ni kwa Roho yangu, asema Bwana wa Majeshi.’ Kwa kuzipokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama taa ulimwenguni.” Review and Herald, July 20, 1897.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.
Wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu ulianza tarehe 11 Septemba, 2001, nao unawakilisha vipindi viwili vya majaribu. Cha kwanza ni jaribu la mwisho la kanisa la Waadventista Wasabato wa Laodikia, na cha pili ni kwa wale walio wahusika wa mfano wa mabikira kumi. Ili mtu awe ama bikira mwenye hekima au bikira mpumbavu, ni lazima mabikira wote wapitie wakati wa kukawia.
In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.
Li serdema dîroka Milleriyan, dema tarîkirinê bi hatina meleka duyemîn dest pê kir, ku ev di yekem hêvîşikestinê de qewimî. Di wê xalê de Protestan, ku gelê bijartî yê peymana berê yê Xwedê bûn, hatin derbas kirin. Di 18ê tîrmeha 2020an de gelê bijartî yê peymana berê hate derbas kirin, û pêvajoya ceribandinê ya ku di dema tarîkirinê de di dîroka Milleriyan de qewimî, dest bi dubare bûnê kir. Paşê peyama Gazîya Nîvê Şevê di dîroka Milleriyan de pêş ket, wekî ku niha jî tê pêşxistin. Dema ku ew bi tevahî li civîna kampa Exeterê gihişt, eşkere bû ka kî peyamê (rûnê) heye û kî tune ye. Gelê bijartî yê peymana berê yê her du dîrokan jî yekem kes in ku tên ceribandin û tên derbas kirin.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.
“‘Ndzi ta mi nyika mbilu leyintshwa, ndzi tlhela ndzi veka moya lowuntshwa exikarhi ka n’wina.’ Ndza tshembha hi mbilu ya mina hinkwayo leswaku Moya wa Xikwembu wa susiwa emisaveni, naswona lava veke ni ku vonakala lokukulu ni minkarhi ya kahle, kambe va nga swi tirhisanga hi ndlela leyi faneleke, hi vona vo sungula ku siya. Va hlongorise Moya wa Xikwembu hi ku vaviseka. Ntirho wa sweswi wa Sathana, loko a tirha ehenhla ka timbilu, ni le henhla ka tikereke ni matiko, wu fanele ku chavisa mudyondzi un’wana ni un’wana wa vuprofeta. Makumu ma le kusuhi. A tikereke ta hina ti pfuke. A matimba ya Xikwembu lama hundzuluxaka ma twiwa embilwini ya swirho swa munhu hi munhu, kutani hi kona hi nga ta vona ku fambafamba lokukulu ka Moya wa Xikwembu. Ku rivaleriwa ntsena ka xidyoho a hi rona ntsena mbuyelo wa rifu ra Yesu. U endle gandzelo leri nga heriki, ku nga ri ntsena leswaku xidyoho xi susiwa, kambe leswaku vumunhu byi tlhela byi vuyiseriwa, byi tlhela byi sasekisiwa, byi tlhela byi akiwanyana ku suka emarubakweni ya byona, naswona byi endliwa lebyi faneleke emahlweni ka Xikwembu.” Selected Messages, buku 3, 154.
In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.
Na kipindi chochote cha kujaribiwa, wale walioukataa ujumbe uliotiwa muhuri na kufunuliwa hupokea upotovu mkuu wa Paulo.
“It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Ɔyɛ ade a ɛyɛ hu sɛ wobebu nokware a ada yɛn nteaseɛ so na aka yɛn akoma no animtiaa. Yɛrentumi mfa asotwe biara nni ho nyɛ kwa po kɔ, sɛ yɛpo kɔkɔbɔ ahorow a Onyankopɔn nam n’adom so soma brɛ yɛn no. Wɔ soma nkra bi fi soro brɛɛ wiase no wɔ Noa nna mu, na nnipa nkwagye gyinaa sɛnea wɔyɛɛ saa nkra no so. Esiane sɛ wɔpoo kɔkɔbɔ no nti, wɔyii Onyankopɔn Honhom fii abusua bɔnefo no mu, na wɔhweree wɔn nkwa wɔ nsuyiri no mu. Abraham bere so no, adom gyaee afɔdi sɛ ɛresrɛ Sodomfo a wɔdi fɔ no, na obiara annya nkwa gye Lot ne ne yere ne ne mma mmea baanu no nkutoo, na ogya a wofii soro maa ɛbae no hyewee wɔn. Saa ara na na ɛte wɔ Kristo nna mu. Onyankopɔn Ba no ka kyerɛɛ Yudafo a na wonni gyidi a na wɔwɔ awo ntoatoaso no mu no sɛ, ‘Wɔagya mo fie ama mo sɛ amamfo.’ Bere a ɔhwɛɛ kɔɔ nna a edi akyiri no so no, ahoɔden a enni ano no ara kae, fa wɔn a ‘wɔannye nokware no ho dɔ ansa na wɔatumi agye wɔn nkwa no’ ho sɛ, ‘Na eyi nti Onyankopɔn bɛsoma nnaadaa kɛse aba wɔn so, na wɔagye atoro adi: na wɔn a wɔannye nokware no anni, na mmom wɔde wɔn ani gyee trenee a enni mu no, wɔn nyinaa abu wɔn fɔ.’ Sɛnea wɔpo N’asɛm no nkyerɛkyerɛ no, saa ara na Onyankopɔn yi Ne Honhom fi wɔn mu, na ogyaw wɔn ma nnaadaa a wɔdɔ no.” Early Writings, 46.
We will continue this study in the next article.
Tuzokomeza somo hili katika makala inayofuata.