We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
مێ ئێستا لە هێڵی پێشبینیی ناکۆکییەکان لە مێژووی ئەدوێنتدا دەدوێین، ئەوانەی کە سەبارەت بە هێما جۆراوجۆرەکانی ڕۆما ڕوویداون. ئێستا سەبارەت بە «هەمیشەیی» لە پەرتووکی دانیال دەدوێین. ئەو ناکۆکییە نوێنەرایەتیی ڕەتکردنەوەی بنەماکانی ئەدوێنتیزم دەکات، ڕەتکردنەوەی دەسەڵاتی ڕۆحی پێشبینی، و ڕەتکردنەوەی ئەو پەیامبەرەی کە خودا هەڵیبژارد. ڕەتکردنەوەی کاری میلەر هەروەها نوێنەرایەتیی ڕەتکردنەوەی ئەو ڕێنماییە دەکات کە لەلایەن فریشتە ئاسمانییەکانەوە بە میلەر درابوو، ئەوانەی کە میلەریان بۆ تێگەیشتنی ئەو پەیامە ڕێبەری کرد کە لە زیادبوونی زانینەوە بەرهەم هات، کاتێک پەرتووکی دانیال لە ساڵی 1798 کرایەوە.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Aba baleka ukulundulula Ikinene ekimenyeka ubushobozi (Roma y’abapagani) bwabuzibije ko ubushobozi bwa papacy bugaragazwa muri 2 Abatesalonike, berekana ko badakunda ukuri; kandi kubera ko banze urukundo rw’ukuri, bahabwa ikinyoma. Icyo kinyoma na cyo kibazanira ubuyobe bukomeye. Ikinyoma ni cyo gitera, naho ubuyobe bukomeye bahabwa ni cyo gisubizo cyacyo. Kubura urukundo rw’ukuri ni yo mpamvu ibasunikira. Ikinyoma kigereranya guhitamo kwemera inyigisho za Bibiliya mu buryo bw’ubwinshi-bw’ibitekerezo, bitandukanye n’abizera ukuri kudakuka. Ni cyo gituma ishusho ya Yesaya yerekana ubwo buyobe bukomeye bwa Pawulo nk’ubuyobe bwinshi, atari ubuyobe bumwe gusa. Ikindi cyiciro ni abahora bakunda ukuri, bakemera ihame ry’ukuri kudakuka, kandi Yesaya abamenyekanisha nk’abahinda imishyitsi imbere y’Ijambo ry’Imana.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Eri Omukulu niakoba ati, Igulu ni rufumbo rwange, kandi ensi ni kagere kange: enyumba yiinai ei murumbikira? kandi ahari hahi h’okuuhuumuriramu kwange? Ahabw’okuba ebyo byona omukono gwange niigwo gwabihangire, kandi ebyo byona byabaho, nikwo Omukulu akoba: kwonka omuntu ogu ni we ndyetaho amaisho, ni we mushaija omworo kandi ow’omwoyo ogucwekereire, kandi ajugumira aha kigambo kyange. Oyo aita ente aba nk’owataire omuntu; oyo ahaayo omwana gw’entaama nk’owacwireho embwa omutwe; oyo ahaayo ekiheebwayo aba nk’owahaireyo eshagama y’embizzi; oyo ootsiisa obuwoowo oburungi aba nk’owasiimire ekishushani. Weena, beehitiriremu amagezi gaabo boonyini, kandi emyoyo yaabo eshemerererwa eby’obugwagye bwabo. Nanye ndyehitirooramu okubabuzabuza kwabo, kandi ndibaleetera ebyo ebibatiinisya; ahabw’okuba obu nabetaire, tihariho n’omwe oyarabiire; obu nabagambiire, tibahuliire: kureka bakakora ebibi omu maisho gange, kandi bakehitirooramu ekyo eki ntashemererwamu. Muhurire ekigambo ky’Omukulu, inywe abarikutina ekigambo kye; bene wanyu abaabangiire, abaabagobire ahabw’eiziina ryange, bakagira bati, Omukulu aheebwe ekitiinisa: kwonka aryorekwa ahabw’okushemererwa kwanyu, kandi bo baryakwa ensoni. Isaaya 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Abo abanyakubulirra ku Kijjambu kya Katonda be b’abaagalwa ba Isiraeri abaayawulibwa, abo mu nnaku ez’oluvannyuma abakiikirirwa ng’ekimuli ky’akabonero.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ne alisimika lusala kwa mataifa, ne akakusanya waliofukuzwa wa Israeli, ne akawakutanisha pamoja waliotawanyika wa Yuda kutoka ncha nne za dunia. Isaya 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Nzambi ke monisa ti ni Yandi me tunga nzo yina kimvuka yina ke nata makabu ya kubeba ke tuba ti bo muntu me tunga. I kele nzo yina bo ke tulaka kivuvu na yo ntangu bo ke samuna nde, “oyo kele tempelo ya Mfumu.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Yima mu irembo ry’inzu y’Uhoraho, uhamagaze uhavugire iri jambo, uvuge uti: Nimwumve ijambo ry’Uhoraho, mwa bantu mwese b’i Buyuda, mwinjira muri aya marembo kugira ngo muramye Uhoraho. Uku ni ko Uwiteka Nyiringabo, Imana ya Isirayeli, avuga ati: Mwakosore inzira zanyu n’ibyo mukora, nanjye nzatuma mutura muri iki gihugu. Ntimukiringire amagambo y’ibinyoma, muvuga muti: Urusengero rw’Uhoraho, urusengero rw’Uhoraho, urusengero rw’Uhoraho, ni uru. Yeremiya 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Ava “kwizera” amajambo y’ikinyoma ni abemera ikinyoma. Inzu Uwiteka yubatse yubakiwe ku rufatiro na we ubwe yashinze. Icyiciro cy’abanze gusubiza igihe Imana yahamagazaga, cyihitiyemo inzira zacyo kandi cyishimira ibizira. Bahisemo “inzira” n’“ibizira” mu bwinshi, mu gihe Yeremiya yavuze ko hariho inzira imwe gusa yo kunyuramo.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Awo Yehowa aka, Munyeme mu njila, mwene, kandi mubuuze ku njila za ira, muti, Njila nnungi nniyi? mugende omwo; kandi muliraba okuhumura eri emyoyo yanyu. Naye bo baagamba bati, Tituligenda omwo. Kandi naabateekera abalindi, nga njogera nti, Muwulire eddoboozi ly’eŋŋombe. Naye bo baagamba bati, Tituliwulira. Kale muwulire, mmwe amahanga, omanye, ai kkuŋŋaaniro, ekiri mu bo. Wulira, ai nsi: laba, ndireeta obubi ku bantu bano, kwe kubala kw’ebirowoozo byabwe, kubanga tebawulidde bigambo byange, newakubadde amateeka gange, naye baagagaana. Obaani obugaso obw’okundeetera obubaane obuva e Seba, n’omuggo omulungi oguva mu nsi ey’ewala? Ebiweebwayo byammwe ebyokebwa tebikkirizibwa, so ne ssaddaaka zammwe tezinsanyusa. Yeremiya 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Mu kapachikumi ka ikumi na kutanu, Yeremia waifwanyikishisha ibumba ibipe ilyo lyatalile ukuteka amatwi, nangu pa kuba ne matwi, nga ni “ulupwa lwa baseka.” Iri bumba lyapelwe “umushibishi” mu mbali yabili ishamalyashi ya mashiwi ya malaika wa ntanshi na wa cibili, kabili no mu malyashi ya malaika wa citatu, lelo balikene ukwenda mu nshila iyawama, iyo ni nshila sha kale. Mu cifulo cakulondolola iyo, bendelanga mu “nshila.” E ico, Esaya alelandapo ukuti Lesa akasalapo ukubasesha amacebo menshi ayabepesha, pantu bena basalile ubwingi bwa nshila sha bufi mu cifulo ca nshila imo iisuma iya nshila sha kale. Nga filya no mu bucamushi bwa kwa Esaya, ukupepa kwa ulupwa lwa baseka kulakanwa na Shikulu. Nkashi White alumikisha butuntulu ubwingi bwa mapyani aya bufi ayalandwa na Esaya ku “bubepeshi ubukalamba” bwa kwa Paulo, kabili abika ici mu cishilwa ca ukukana ifishinka ifya nshila, umusinge uo Shikulu aikile kandi epo akwata ukwakula ing’anda yakwe.
“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.
“Ora gukubita amaso munsi y’inyuma, agasoma imitima y’abantu bose, avuga iby’abahawe umucyo mwinshi ati: ‘Ntibababazwa kandi ntibatangazwa n’imimerere yabo y’imyitwarire n’iy’umwuka.’ Ni koko, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bunezezwa n’ibizira byabo. Nanone nanjye nzitoranyiriza ibibashuka, kandi nzabazanira ibyo batinya; kuko igihe nahamagaye, nta wasubije; igihe navugaga, ntibumvise: ahubwo bakoreye ibibi imbere y’amaso yanjye, kandi bahitamo ibyo ntanezererwamo.” ‘Imana izaboherereza ubushukanyi bukomeye, kugira ngo bizere ikinyoma,’ kuko ‘batemeye gukunda ukuri, ngo bakizwe,’ ‘ahubwo banezezwaga no gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 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.’
“Omusomesa ow’omu ggulu yabuuza nti: ‘Kiki ekisobola okubuza amagezi n’obulimba obusinga amaanyi okusinga okwefuula nti muzimba ku musingi omutuufu era nti Katonda akkiriza ebikolwa byammwe, ate nga mu mazima mukola ebintu bingi ng’empisa n’enkola z’ensi bwe biri era nga mwonoona eri Yakuwa? Woowe, buno bulimba bunene nnyo, okubuzibwabuza okusikiriza, obufuga ebirowoozo by’abantu abo abaali baamala okumanya amazima, bwe bakyamya ekifaananyi eky’okutya Katonda ne bakifuula omwoyo n’amaanyi gaakyo; bwe balowooza nti bagagga era baggaze ebintu bingi era tebeetaaga kintu kyonna, so nga mu mazima beetaaga buli kintu kyonna.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Nzambi kena sobaka ve na mpila na Yandi sambilaka bisadi na Yandi ya kwikama yina ke batilaka bilele na bo mpembe, ya kusembo. Kansi mingi ke dila nde, ‘Ngemba mpe lukengolo,’ na ntangu kubebisama ya nswalu ke kwisa na zulu na bo. Kana ve kulapula ya kulunga nyonso kusalama, kana ve bantu kukitisa bantima na bo na nzila ya kundima masumu mpe kuyamba kieleka mutindu kele na Yesu, ata fioti ve bo ta kota na zulu. Ntangu kusukula ta salama na kati ya milongo na beto, na ntangu yina beto ta vanda diaka ve na bopemi ya kimia, beto ke disanzila nde beto kele bamvwama mpe beto me yika bima, mpe beto kele na mfunu ya kima mosi ve.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Nani awezaye kusema kwa kweli: ‘Dhahabu yetu imejaribiwa motoni; mavazi yetu hayana doa la ulimwengu’? Nilimwona Mwalimu wetu akiyaonyesha mavazi ya kile kinachoitwa haki. Akiyavua, Alifunua uchafu uliokuwa chini yake. Kisha Akaniambia: ‘Je, huoni jinsi walivyofunika kwa kujionyesha uchafu wao na uozo wa tabia? “Umekuwaje mji mwaminifu kuwa kahaba!” Nyumba ya Baba yangu imefanywa nyumba ya biashara, mahali ambapo uwepo wa Kimungu na utukufu vimeondoka! Kwa sababu hii kuna udhaifu, na nguvu hazipo.’” Testimonies, juzuu ya 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Mumwene y’iyi nkupwilo, kipwilo kya bakeshi kya Yeremia kyamanyikwa bu Bawalawodikea, badi basongwela bapumbafu.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Upole wa Kanisa unaowakilishwa na wanawali wapumbavu, pia unaelezwa kuwa ni hali ya Laodikia.” Review and Herald, August 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
बुद्धिहीन कुँवारीहरूले आधी रातको पुकार आइपुग्दा आफ्नो तेलको अभाव प्रकट गर्छन्, जब तिनीहरूले यर्मियाहका प्राचीन मार्गहरू अस्वीकार गर्दै, आफूहरूले पहिले कुन बाटो लिनु भन्ने गरेको आफ्नै छनोटसँग मेल खाने एउटा भ्रम ग्रहण गर्छन्। प्राचीन मार्गहरू त्यहीँ हुन् जहाँ विश्राम र ताजगी पाइन्छ, र त्यो विश्राम र ताजगी नै पछिल्लो वर्षा हो।
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Nikiherekewe jua hadi wakati ambapo ujumbe wa malaika wa tatu ulikuwa ukifikia kufungwa kwake. Uweza wa Mungu ulikuwa umetulia juu ya watu Wake; walikuwa wametimiza kazi yao na walikuwa wameandaliwa kwa saa ya majaribu iliyokuwa mbele yao. Walikuwa wamepokea mvua ya mwisho, yaani, uburudisho utokao mbele za Bwana, na ushuhuda ulio hai ulikuwa umehuishwa. Onyo la mwisho kuu lilikuwa limesikika kila mahali, nalo lilikuwa limewachochea na kuwaghadhibisha wakaaji wa dunia ambao hawakutaka kuupokea ule ujumbe.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Roho Mtakatifu anapomiminwa ndipo upotovu mkuu humiminwa juu ya wanawali wapumbavu wa Laodikia wasioipenda kweli, na kwa hiyo wakachagua kuamini uongo badala ya kweli. Kukataa kweli hulinganishwa na kuukataa sheria, kwa maana sheria ya Mungu imejidhihirisha katika kanuni Zake za kinabii.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Ukusokoloka si kwilembelela nangu kusungula into entsha, kodwa kungukubonakaliswa kwalokho okwakukhona, kodwa kuze kube sekusokolokweni kwakho, kungaziwa ebantwini. Amaqiniso amakhulu laphakade aqukethwe evangelini asokolokiswa ngokudingisisa ngenkuthalo nangokuzithoba phambi kukaNkulunkulu. UMfundisi wobuNkulunkulu uhola ingqondo yomfuni weqiniso othobekileyo; njalo ngokuholwa nguMoya oNgcwele, amaqiniso eLizwi enziwa aziwe kuye. Njalo akungeke kube lendlela yolwazi eqinisekileyo lelisebenzayo okwedlula ukuholwa ngalindlela. Isithembiso soMsindisi sasithi, ‘Kodwa nxa efika yena, uMoya weqiniso, uzalikhokhela kulo lonke iqiniso.’ Kungenxa yokwabelwa kukaMoya oNgcwele lapho senziwa ukuqedisisa iLizwi likaNkulunkulu.
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Mwandishi wa Zaburi aandika, “Kijana ataisafishaje njia yake? Kwa kutii kulingana na neno lako. Kwa moyo wangu wote nimekutafuta; Ee, usiniache nipotee mbali na amri zako.... Uyafumbue macho yangu, nipate kuyaona mambo ya ajabu yatokayo katika sheria yako.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“츤시 니미야, 숨겨 둔 보물 사니 진리 니 차잘 구하라 권면 바오라. 주 니야, 진리 니 참 구하라 사 니 이해 니 열어 주오라; 성령 니야, 계시 니 진리들 니 그가 붙잡아 깨닫게 하오라. 이시 곧 시편 기자 니, 율법 가운데서 기이한 것들 니 보게 하시라 하여 자기 눈 니 열어 주소서 청하라 말 뜻이라. 영혼 니야 예수 그리스도 니 탁월하심들 사모하여 헐떡일 때, 마음 니 더 나은 세계 니 영광들 니 붙잡아 깨달을 수 있게 되오라. 오직 신적 교사 니 도우심으로만, 니미야 하나님의 말씀 니 진리들 니 이해할 수 있노라. 그리스도 니 학교에서 니미야 온유하고 겸손하기 니 배우노니, 이는 경건 니 신비들 니 깨달음이 우리에게 주어지기 때문이라.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Kuhakana ujumbe au mbinu ya mvua ya masika ya mwisho ni kuikataa sheria ya Mungu. Yeremia aliposema kwamba “hawakuyasikiliza maneno yangu, wala sheria yangu, bali waliikataa,” alikuwa akipatana na Hosea.
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 bayabhubha ngenxa yokuswela ulwazi; ngombana wena ulahlile ulwazi, nami ngizokulahla, ukuze ungabi mpristi kimi; njengombana sewukhohlwe umthetho kaNkulunkulu wakho, nami ngizobakhohlwa abantwana bakho. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Ubumenyi abapfu banga ni ukwiyongera kw’ubumenyi, Daniyeli yavuze ko kuzabaho mu gihe cy’imperuka. Mu gihe cy’imperuka mu wa 1798, hanyuma nanone mu gihe cy’imperuka mu wa 1989, habayeho ukwiyongera kw’ubumenyi kwashyizwe mu buryo bwemewe n’intumwa Imana yahisemo gukoresha ubwo yashyiragaho urufatiro rw’ayo masekuru yombi ajyanye. Ayo kuri k’ishingiro yateguwe hakurikijwe amategeko amwe ya Bibiliya yahishuriwe intumwa zatoranyijwe z’ayo mateka yazo, kandi ayo kuri k’ishingiro ni inzira za kera za Yeremiya, kandi ni ukuri kuzasoza kugahagararira amavuta y’ubutumwa bwo mu gicuku n’ubutumwa bw’ijwi rirenga. Imvura y’itumba n’itumba ry’itumba ry’inyuma itanga ubutumwa bwo mu gicuku mu mateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, hanyuma nyuma yaho igatanga ubutumwa bw’ijwi rirenga mu mateka yo gukoranyirizwa hamwe k’undi mukumbi w’Imana ukiri i Babuloni. Imvura y’itumba ry’inyuma ni ubutumwa kandi ni n’uburyo bukora ubutumwa. Ukwiyongera kw’ubumenyi kwa Daniyeli gutangiza igikorwa cy’ibizamini mu byiciro bitatu.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.
Na he ke, Hede, Daniele: mana mazwi akavharwa uye akasimbiswa nechisimbiso kusvikira kunguva yokuguma. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaidzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Ababī ba Daniēli ni abatabire ba Matayo, ni ba birā bīrengānye abāhitamo kugumānā n’imimerere yabo y’i Laodikiya. Iyo mimerere yabo igaragarira mu ntambwe ya gatatu y’ibigeragezo bitatu bya Daniēli, igihe abanyabwenge n’ababī bombi bageragezwa. Ikigeragezo cya nyuma ni ho urubanza rushyirwa mu bikorwa, kandi ayo matsinda yombi agaragaza ko afite amavuta cyangwa ko atayafite.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ji vanê meselan dîsa hîn dibe ku piştî dadweriyê tu demê ceribandinê tune ye. Dema ku karê Mizgîniyê tê temam kirin, di cih de cudakirina di navbera baş û xerab de tê; û çarenûsa her du koman her û her bi daîmî tê diyarkirin.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Wokutiikya ku mpisa ku kyekeso kya kasatu kukolesya basuumpi mboo nga Mulaodikeeya mpusuku, nantanga nga Mufiladelfiya wa mayele. Kyekeso kya kulekelela kikakumizigwa pamwi ne nsintililo ya mvula ya kumamanino, eyo yatwela ku luseke ku nzila ya kukolesyamo ya mvula ya kumamanino. Kukana nzila ya kukolesyamo ya mvula ya kumamanino kubika moyo wa muntu mu kifo awo akakwatila buumi bwanjisi bwa kusyoma nsintililo ya mvula ya kumamanino. Nsintililo ne nzila yakwe ya kukolesyamo bikamanyisyigwa ni Isaya nga kyekeso kya kulekelela.
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: 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 28:9–18.
Ni nani atakayemfundisha maarifa? na ni nani atakayemfahamisha mafundisho? Hao walioachishwa maziwa, na kuondolewa matitini. Kwa maana amri lazima iwe juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo: Kwa maana kwa midomo ya kigugumizi na kwa lugha nyingine atasema na watu hawa. Ambao aliwaambia, Hapa ndipo penye raha mtakayowapumzisha wachovu; na hapa ndipo penye kuburudisha: lakini hawakutaka kusikia. Lakini neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kutekwa. Kwa sababu hiyo lisikieni neno la Bwana, enyi watu wenye dharau, mnaowatawala watu hawa walio katika Yerusalemu. Kwa sababu ninyi mmesema, Tumefanya agano na mauti, na pamoja na kuzimu tuna mapatano; wakati pigo lifurikalo litakapopita, halitatufikia sisi: kwa maana tumeifanya uongo kuwa kimbilio letu, na chini ya uongo wa mapatano tumejificha wenyewe: Kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni kwa msingi jiwe, jiwe lililojaribiwa, jiwe la pembeni la thamani, msingi ulio imara: yeye aaminiye hatafanya haraka. Hukumu nami nitaiweka kuwa kipimo, na haki kuwa timazi: na mvua ya mawe itakifagia mbali kimbilio cha uongo, na maji yatafurika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatasimama; wakati pigo lifurikalo litakapopita, ndipo mtakapokanyagwa chini nalo. Isaya 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“ꯂꯥꯏꯕ꯭ꯔꯤ ꯄ꯭ꯔꯣꯐꯦꯁꯤ”ꯗꯥꯒꯤ “overflowing scourge” ꯍꯥꯌꯕꯁꯤ ꯌꯥꯝꯅ ꯃꯄꯥꯟ ꯆꯠꯂꯤꯕ ꯁꯟꯗꯦ ꯂꯣ ꯀ꯭ꯔꯥꯏꯁꯤꯁ ꯑꯃꯅꯤ, ꯃꯁꯤ ꯑꯃꯦꯔꯤꯀꯥ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯏꯁ꯭ꯇꯦꯠꯁꯇꯥ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ ꯁꯟꯗꯦ ꯂꯣꯗꯒꯤ ꯍꯧꯖꯤꯛꯄꯅꯤ꯫ “ꯑꯗꯨꯝ ꯑꯩꯅ ꯑꯁꯤꯒꯤ ꯃꯊꯥꯡꯗ ꯂꯥꯛꯂꯣꯏ” ꯍꯥꯌꯅ ꯊꯥꯖꯤꯕ ꯃꯦꯔꯤ ꯊꯥꯗꯣꯛꯄ ꯑꯃꯁꯨꯡ ꯑꯔꯥꯅꯕ ꯂꯥꯎꯗꯤꯁꯤꯌꯥꯟ ꯑꯁꯤꯁꯤꯡꯅ, “truth gi nungshiba” ꯍꯥꯌꯕ ꯑꯗꯨ ꯃꯥꯌ ꯄꯥꯡꯗꯅꯕ ꯃꯔꯝꯅ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ ꯏꯄꯥꯎ ꯈꯪꯕꯒꯤ ꯍꯦꯟꯒꯠꯄ ꯑꯗꯨ ꯌꯥꯏꯗꯅꯕ ꯃꯔꯝꯅ, ꯂꯥꯏꯕ꯭ꯔꯤ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯗ ꯔꯣꯝꯒꯤ ꯃꯥꯏꯈꯨꯝ ꯑꯃꯒꯤ ꯑꯔꯥꯟꯕ ꯋꯥꯍꯟꯊꯣꯛꯄ ꯑꯃ ꯌꯥꯝꯅ ꯌꯥꯕꯤ꯫ ꯃꯁꯤ ꯇꯧꯔꯤꯡꯗ, ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯁꯥꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯌꯨꯝꯐꯝ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯑꯔꯥꯟꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯃꯣꯗꯦꯜ ꯑꯃ ꯁꯦꯝꯈꯤ꯫ ꯃꯈꯣꯏꯒꯤ ꯌꯨꯝꯐꯝ ꯑꯗꯨ ꯉꯥꯁꯤꯒꯤ ꯃꯊꯛꯇ ꯁꯦꯝꯂꯤ, ꯑꯗꯨꯅ ꯄꯤꯀꯖꯔꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯥꯟ ꯃꯄꯥꯟ ꯊꯨꯒꯥꯏꯗꯕ ꯂꯩꯔꯥꯡ ꯃꯌꯥꯝ ꯑꯃꯒꯤ ꯃꯤꯌꯥꯝ ꯑꯃ ꯈꯪꯍꯜꯂꯤ꯫ ꯃꯔꯤ ꯂꯩꯇꯕꯁꯤꯡꯒꯤ ꯌꯨꯝꯐꯝ ꯑꯗꯨ ꯑꯃꯨꯛꯇꯥ ꯂꯩꯕ Rock ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯁꯦꯝꯂꯤ꯫
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Ku wa neema ya Mungu niliyopewa, kama mjenzi mkuu mwenye hekima, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie sana jinsi ajengavyo juu yake. Kwa maana hakuna mtu awezaye kuweka msingi mwingine ila ule uliokwisha kuwekwa, nao ni Yesu Kristo. Basi mtu akijenga juu ya msingi huo kwa dhahabu, fedha, mawe ya thamani, kuni, nyasi, mabua; kazi ya kila mtu itadhihirishwa; kwa maana siku ile itaitangaza, kwa sababu itafunuliwa katika moto; na moto wenyewe utaijaribu kazi ya kila mtu, ni ya namna gani. 1 Wakorintho 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Ensiseko ez’obusagwa zisibwanisibwa n’Ensiseko ey’amazima, ari yo Kristo Yesu—Olwazi. Ensiseko ey’amazima oba ey’obusagwa emanyisibwa mu ky’omu nkomerero eky’ebigezo bisatu bya Danieli. “Ebiragulwa n’omuriro”—omuriro gw’Omubaka w’Endagaano, alijja mangu mu yeekaalu Ye. Awo ekika kiragulwa ekyakola endagaano n’okufa, era ekika kiragulwa ekyakola endagaano y’obulamu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Tazama, nitamtuma mjumbe wangu, naye atauandaa njia mbele yangu; naye Bwana mnayemtafuta atakuja ghafula hekaluni mwake, yaani, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayevumilia siku ya kuja kwake? Naye ni nani atakayesimama atakapoonekana? Kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwaondolea uchafu kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Nami nitawakaribia kwa hukumu; nami nitakuwa shahidi mwepesi juu ya wachawi, na juu ya wazinzi, na juu ya waapao kwa uongo, na juu ya wale wamwoneao vibarua mshahara wao, na mjane, na yatima, na wale wamgeuzao mgeni asipate haki yake, wala hawaniogopi mimi, asema Bwana wa majeshi. Malaki 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Intumwa ya Isezerano yegera mu rubanza igihe gahunda yo kugeragezwa yo muri Daniyeli igeze ku kigeragezo cya gatatu, kandi abanyabwenge n’abanyabyaha bakageragezwa. Gahunda y’ibyiciro bitatu yo kugeragezwa yo muri Daniyeli itangira mu gihe cy’imperuka, igihe igitabo cya Daniyeli gikurwaho ikimenyetso kandi ubumenyi bukiyongera. Ukwiyongera k’ubumenyi kuzana mu busobanuro bwumvikana binyuze mu murimo w’intumwa yatoranyijwe ivuza impanda. Iyo ntumwa ni yo Malaki yita “intumwa” “itegura inzira” mbere yo kuza kw’Intumwa y’Isezerano, ihishura ikoresheje umuriro uwinjiye mu isezerano na Yo, cyangwa uwahisemo kugirana isezerano n’urupfu. Mu mateka y’Abamillerite, Kristo yaje gitunguranye mu rusengero Rwe ku wa 22 Ukwakira 1844, ikimenyetso cy’inzira kigereranya mbere y’igihe itegeko ryo ku Cyumweru rigiye kuza vuba.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kristo kwiza ng’Omukulu w’Abakahona baitu omu Kifo Ekirukukirayo Oburukwera, ahabw’okwoza aheeru y’okuramizamu, nk’oku kiragwirwe omu Danieli 8:14; kwiza kw’Omwana w’Omuntu ahari Owa Ira Nyonka, nk’oku kyorekirwe omu Danieli 7:13; kandi n’okwija kwa Mukama omu rusengero Rwe, nk’oku Malaki yaragwireho mbere, byona n’ebishoborora ekintu kimwe; kandi eki nakyo nikyorekwa no kwija kw’omugore mushaija aha bugyenyi bw’obugyenyi bw’okushwera, nk’oku Kristo yakishoboroire omu mugani gw’abaisiki ikumi, oguri omu Matayo 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
뎨니엘의 세 가지 시험 가운데 마지막 시험은 곧 닥쳐올 일요일 법령 때에 일어나는데, 그때 언약의 사자가 이르러 레위인들의 문맥 속에 놓여 있는 생명과 더불어 맺은 언약인지 죽음과 더불어 맺은 언약인지를 불로 드러내신다. 말라기가 마태복음의 슬기로운 처녀들과 미련한 처녀들, 곧 요한의 라오디게아인들과 빌라델비아인들, 그리고 다니엘의 지혜로운 자들과 악한 자들을 묘사할 때, 두 무리 모두 불로 시험을 받으며, 그리하여 누가 레위인인지, 혹은 누가 레위인이 아닌지가 드러난다.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Walawi ni ishara ya wale waliosimama kwa uaminifu katika maasi mawili ya ndama wa dhahabu. Uasi wa kwanza ukiwa ule wa Haruni, na wa pili ukiwa uasi wa Yeroboamu. Katika mifano yote miwili Walawi waliwakilisha waaminifu, na mifano yote miwili hutoa mashahidi wawili wa uaminifu wa kundi linalowakilishwa na Walawi katika sheria ya Jumapili inayokuja upesi. Haruni alitengeneza ndama wa dhahabu. Dhahabu ni ishara ya Babeli, na ndama ni sanamu ya mnyama. Kisha akaweka wakfu sikukuu, na watu wapumbavu wakacheza hali ya kuwa uchi kuizunguka ndama. Uasi wao wote ulijengwa juu ya, na kuchochewa na, kumkataa kwao Musa, mjumbe mteule.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
ဣတျာမှာ မောရှေသည် အာရုန်အား၊ “ဤလူမျိုးသည် သင့်အား အဘယ်သို့ ပြုကြသနည်း၊ သင်က သူတို့အပေါ် ဤမျှ ကြီးသော အပြစ်ကို ရောက်စေသနည်း” ဟု ဆိုလေ၏။ အာရုန်ကလည်း၊ “ကျွန်ုပ်၏ သခင် အမျက်မတော် မပြင်းထန်ပါစေနှင့်။ သူတို့သည် မကောင်းမှုဘက်သို့ လိုက်ပါနေသော လူမျိုးဖြစ်ကြောင်း သင် သိပါ၏။ အကြောင်းမူကား သူတို့က ကျွန်ုပ်အား၊ ‘ကျွန်ုပ်တို့ရှေ့၌ သွားမည့် ဘုရားတို့ကို ကျွန်ုပ်တို့အတွက် လုပ်ပေးပါ။ အဲဂုတ္တုပြည်မှ ကျွန်ုပ်တို့ကို ထုတ်ဆောင်လာသော ထိုမောရှေဆိုသူအကြောင်းမူကား သူ့အပေါ် အဘယ်သို့ ဖြစ်သွားသည်ကို ကျွန်ုပ်တို့ မသိကြ’ ဟု ဆိုကြ၏။ ထိုကြောင့် ကျွန်ုပ်က သူတို့အား၊ ‘ရွှေရှိသူမည်သူမဆို ခွာ၍ ယူဆောင်လာကြစေ’ ဟု ဆိုခဲ့၏။ ထို့နောက် သူတို့သည် ကျွန်ုပ်အား ပေးကြ၏။ ထို့နောက် ကျွန်ုပ်သည် ထိုရွှေကို မီးထဲသို့ ပစ်ထည့်လိုက်ရာ ဤနွားကလေး ပေါ်ထွက်လာလေ၏” ဟု ဆိုလေ၏။ မောရှေသည် လူတို့ အဝတ်မဲ့နေကြသည်ကို မြင်သောအခါ၊ (အကြောင်းမူကား အာရုန်က သူတို့ကို ရန်သူတို့အလယ်၌ အရှက်ရစေရန် အဝတ်မဲ့စေခဲ့သောကြောင့်တည်း။) မောရှေသည် စခန်းတံခါးဝ၌ ရပ်လျက်၊ “ထာဝရဘုရားဘက်၌ ရှိသောသူ မည်သူမဆို ကျွန်ုပ်ထံသို့ လာစေ” ဟု ဆိုလေ၏။ လေဝိသားအပေါင်းတို့သည် သူ့ထံသို့ စုဝေးလာကြ၏။ ထိုအခါ သူက သူတို့အား၊ “ဣသရေလအမျိုး၏ ဘုရားသခင် ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ လူတိုင်း မိမိဓားကို မိမိဘေး၌ ချိတ်ထားလျက် စခန်းတစ်လျှောက် တံခါးတံခါးသို့ ဝင်လိုက်ထွက်လိုက် ပြုကြလော့။ ထို့နောက် လူတိုင်း မိမိညီအစ်ကိုကို၎င်း၊ မိမိအဖော်ကို၎င်း၊ မိမိအိမ်နီးချင်းကို၎င်း သတ်ကြလော့” ဟု ဆိုလေ၏။ လေဝိအမျိုးသားတို့သည် မောရှေ၏ စကားအတိုင်း ပြုကြ၏။ ထိုနေ့၌ လူထုထဲမှ လူသုံးထောင်ခန့် ကျဆုံးလေ၏။ ထွက်မြောက်ရာကျမ်း 32:21–28။
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Aba ba ni bashushinye bari Abalawodikiya bagaragaje “isoni z’ubwambure bwabo,” ari ryo burira bw’icyorezo cya gatandatu, burira bw’akamaro ko gusobanukirwa neza imiterere y’ibice bitatu bya Roma ya none nk’igisato, inyamaswa, n’umuhanuzi w’ibinyoma. Uko kuburira kunyuranya cyane n’insobanuro bwite ya Uriah Smith yasenye ukuri gufitanye isano n’icyorezo cya gatandatu na Harumagedoni.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Avañ vaa Laodicea-nin avasthaiyai velippaṭuttiyavarkaḷ, terindeṭukka-p-paṭṭa tūtanin adhikāratthai niraakarittuvittu, “the daily” ennum cāttaṉiya cihnattai Kiristuvin parisutta-sthal ūḻiyattiṉ tēvīka cihnam eṉṟu aṭaiyaḷappaṭutta terintukoḷḷumavarkaḷuṭaiya atuvē kuḻappamaṉa puritalaiyum velippaṭuttinārkaḷ. Tammaṭaiya viṭutalaiyai avarkaḷ oru kuṟiyīṭṭu teyvattiṟku oppuvittārkaḷ; āṉāl avarkaḷ ārātaṉai ceyya terintukoṇṭa anta teyvam, Egiptiṉ teyvattiṉ oru kuṟiyīṭu āyiruntatu; Egiptu eṉpatu tirākaṉiṉ oru kuṟiyīṭāgum. Laodicea Adventism-ōṭu oppāka, “the daily” eṉpatu pākaṉa Rōmāvin, tirākaṉiṉ, oru cihnam eṉṟa satyatthai avarkaḷ niraakarittu, anta cāttaṉiya cihnattai Kiristuvin oru cihnamāka aṭaiyaḷappaṭuttinārkaḷ.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Mwana wa muntu, elekeza uso wako juu ya Farao mfalme wa Misri, nawe utoe unabii juu yake, na juu ya Misri yote; sema, ukinena, Bwana MUNGU asema hivi: Tazama, mimi ni juu yako, Farao mfalme wa Misri, joka kubwa alalaye kati ya mito yake, asemaye, Mto wangu ni wangu mwenyewe, nami nimejifanyia huo. Ezekieli 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Aaroni vamukakayi vaketekeleza ubufi nti ekimanyiso kya kijoka, ekyali kikirirwako n’ennyana eya zaabu, ye yali katonda eyabawonya okuva mu buddu obw’e Misiri. Obwaadiventi obw’e Laodikiya buteketeza obufi nti ekimanyiso kya Rooma ey’abapagaani (kijoka), ekikirirwako “ekya buli lunaku,” kye kimanyiso kya Kristo, omulimu gwe kwe kununula abantu okuva mu buddu bw’ekibi mu buweereza bwe mu watukuvu ow’omu ggulu. Era nabo baagaanira omubaka eyalondebwa, nga bwe kyali ne mu Bwaadiventi obw’e Laodikiya mu mpaka ezakwata ku bubonero bwa “ekya buli lunaku.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Laodicea Adventism-ի առաջին սերնդում (1844-ից մինչև 1888) նրանք մերժեցին Միլլերի գործը՝ յոթ ժամանակների նույնականացման մեջ։ Երկրորդ սերնդում (1888-ից մինչև 1919) նրանք սկսեցին «the daily»-ի ճշմարտությունը մերժելու ընթացքը։ Երրորդ սերնդում (1919-ից մինչև 1957) նրանք վերադարձել էին ապոստատ բողոքականության այն հասկացությանը, թե քո ժողովրդի ավազակները Antiochus Epiphanes-ն է։ 2001 թվականի սեպտեմբերի 11-ին նրանք մերժեցին իսլամի դերը աստվածաշնչյան մարգարեության մեջ, երբ այդ օրը հասավ երրորդ վայը։ Այդ չորս ճշմարտություններից յուրաքանչյուրն էլ հաստատվել էր Միլլերի կողմից և ներկայացված է Ամբակումի երկու տախտակների վրա, և յուրաքանչյուրը հիմնարար ճշմարտություններ են, որոնք վերագրվում են Միլլերի գործին, որին Քույր Ուայթը կոչում է «ընտրյալը»։
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Ukuhlubuka kukaJerobowamu kwaqala ekuqaleni kombuso wasenyakatho, owawuhlanganisa izizwe eziyishumi ezenza uJerobowamu inkosi yazo yokuqala. UJerobowamu wenza amathole amabili egolide, wabeka elinye eBethele, okusho indlu kaNkulunkulu, kanti elinye walibeka eDani, okusho ukwahlulela. Ngokuhlangene, iBethele neDani zimelela ukuhlanganiswa kwebandla (iBethele) nombuso (iDani). Futhi, njengakokuhlubuka kuka-Aroni, amathole ayenziwe ngegolide, uphawu lweBabiloni, futhi womabili ayeyisithombe sesilo. Njengaku-Aroni, uJerobowamu wamisa umkhosi waminyaka yonke futhi wathi amathole angonkulunkulu abakhulula abantu bakaNkulunkulu eGibhithe.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Yeroboamu akasema moyoni mwake, Sasa ufalme utairudia nyumba ya Daudi. Watu hawa wakikwea kwenda kutoa dhabihu katika nyumba ya BWANA huko Yerusalemu, ndipo moyo wa watu hawa utarudi tena kwa bwana wao, yaani, Rehoboamu mfalme wa Yuda; nao wataniua, kisha watamrudia Rehoboamu mfalme wa Yuda. Basi mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni taabu mno kwenu kukwea kwenda Yerusalemu; tazameni miungu yako, Ee Israeli, iliyokupandisha kutoka nchi ya Misri. Naye akamweka mmoja katika Betheli, na huyo mwingine akamweka katika Dani. Nalo jambo hili likawa dhambi; kwa maana watu walikwenda kuabudu mbele ya huyo mmoja, naam, hata Dani. Naye akafanya nyumba ya mahali pa juu, akafanya makuhani waliotoka katika tabaka la chini la watu, ambao hawakuwa wa wana wa Lawi. Yeroboamu akaweka sikukuu katika mwezi wa nane, siku ya kumi na tano ya mwezi, mfano wa sikukuu iliyo katika Yuda, naye akatoa sadaka juu ya madhabahu. Ndivyo alivyofanya katika Betheli, akizitolea dhabihu ndama wale aliowafanya; naye akaweka katika Betheli makuhani wa mahali pa juu alipokuwa amefanya. Basi akatoa sadaka juu ya madhabahu aliyokuwa ameifanya katika Betheli siku ya kumi na tano ya mwezi wa nane, yaani, mwezi alioubuni katika moyo wake mwenyewe; naye akawawekea wana wa Israeli sikukuu; naye akatoa sadaka juu ya madhabahu, akafukiza uvumba. 1 Wafalme 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Yerobuamu “alibuni moyoni mwake mwenyewe,” jambo linalowakilisha kazi ya Uriah Smith katika kuanzisha “tafsiri ya faragha” ambayo ndani yake alijenga kielelezo chake cha kinabii. Yerobuamu alifuata mtindo wa Haruni, na kwa hivyo akampotosha mungu wa Misri kana kwamba ndiye Mungu wa kweli. Mungu ambaye Haruni na Yerobuamu waliunda alikuwa amejengwa juu ya matumizi yasiyo sahihi ya ishara ya asili ya Roma iliyo na pande mbili, kama ishara ya uongozi wa dola na uongozi wa kanisa. Haruni na Yerobuamu wote wawili walikuwa wakitambulisha mfano wa nguvu ya joka, kwa ishara ya mfano wa mnyama. Hivyo, historia hizo mbili takatifu za uasi zinawakilisha jaribu kuu la watu wa Mungu, ambalo kwa hilo hatima yao ya milele itaamuliwa. Jaribu hilo, kulingana na uvuvio, ni jaribu la kufanyizwa kwa mfano wa mnyama.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Rom kama “wakambaji wa watu wako” iliwekwa kwanza katika pambano kuhusu alama hiyo, pambano ambalo liliingia katika chati ya waanzilishi ya 1843, na lilidai kwamba Antioko Epifane ndiye aliyekuwa mnyang’anyi, badala ya ukweli kwamba wakambaji hao ni Roma. Pambano la kwanza liliwakilisha pambano la mwisho kuhusu wakambaji wa watu wako kuwa Roma, ambapo sasa inasisitizwa kwamba Marekani ndiyo wakambaji, wala si Roma. Hata hivyo, katika aya ya kumi hadi ya kumi na tano ya Danieli kumi na moja, Antioko ni ishara ya Marekani, hivyo uongo wa mwanzo na uongo wa mwisho kuhusu nani anayewakilishwa ni uleule.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Mwirima na uvungele mayelana nalokho u-Antiochus ayekumela ezinsukwini zokugcina kuletha uvungele mayelana nomfanekiso wesilo, njengoba kwenza ukuhlubuka kuka-Aroni noJerobowamu. Uvungele mayelana nomfanekiso wesilo lwenzeka kanye ngaleso sikhathi lapho uvivinyo olukhulu lwabantu bakaNkulunkulu luyikho ukwakheka komfanekiso wesilo.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Omukama andaze bulungi nti ekifaananyi ky’ensolo kiriteekebwawo nga ekiseera ky’ekisa tekinnaggwaawo; kubanga kye kiriba okukegezebwa okunene eri abantu ba Katonda, era nga mu kyo gye balisalirwa omugabo gwabwe ogw’emirembe gyonna. Okuyimirira kwo kujjudde obutakwatagana obutabunye nnyo, ne kiba nti batono nnyo abalirimbibwa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Kusukulwilo 13 iyi nshintililo yalangishiwa patoke; [Kusukulwilo 13:11–17, yakwediwa].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Енъэ ӏэпсалъэщ Тхьэм и цӏыхухэр къызэригъэувэ пщӏэрэ къыхагъэбжьэу къыхэщыну яхъур. Тхьэм къыщызэрыгъэлъагъуэу зэрыфӏэщ, и закъуэр къызэрагъэсэбэпыжьыгъэхэмрэ, хьэмылъэу къызэрыкъыщыщ саббат къэпсэлъыкӏэу къадахьыныр къызэрагъэмыкӏуэхэмрэ, Хуэитыныгъэм и Нэщӏхэм Тхьэ Йэгуэу Жэхуэфэ и бэракъым ипкъэрыщӏэхуэ къагъэувэнущ, а ущыӏэ Тхьэм и пичатьыр къыхахынущ. Уафэм къикӏуэ щынэхэр зэрыщыт хуейуэ къызэрагъэмыгъэсэбэпхэмрэ, саббат воскресенэм къызэрадэхьыгъэхэмрэ, пщыжьырым и тамгъэр къыхахынущ.” Manuscript Releases, том 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Uwa Munyazi White igihe yemezaga igitekerezo cya Miller cy’uko “igitambo gihoraho” gishushanya Roma ya gipagani, yavuze ko kuva mu 1844, “ibindi bitekerezo,” mu bwinshi, byakiriwe, kandi ko byabyaye “umwijima n’urujijo.” Urujijo ruturuka ku bitekerezo by’ibinyoma byerekeye “igitambo gihoraho,” ari cyo kimenyetso cya Roma ya gipagani, nk’“abambuzi b’ubwoko bwawe,” rutera urujijo n’umwijima ku byerekeye itandukaniro riri hagati ya Roma n’ishusho ya Roma.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Olukaka olw’okubanza n’olw’enkomerero ku kabonero ka Rooma lwabaawo wakati w’abantu ba endagaano eyasooka abaali bayitibwako, n’abantu abaali mu kiseera ekyo bafuuka abantu ba Katonda ab’endagaano empya. Olukaka luno lwalimu obutayagala kufugibwa mateeka agateekeddwawo ag’ennimi, kubanga ekigambo “era” mu lunyiriri olw’ekkumi n’ennya, baakigaana Abapolotesitante, bwe batyo nga bagamba nti abanyazi balina okuba obuyinza bwe bumwe obukiikiriddwa mu nnyiriri ezaayita.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Kwãkwarĩria Maandĩko rĩrĩa Antioko aheanĩrwo atuĩke “anyakũnyi.” Kũu kwari ũtaari wa mwanya ũmwe, nĩgũkorwo rũgano o rwothe rwa maheaniro rũrĩ rũkũregana na ũhoro wa ma, nĩ ũtaari wa mwanya ũmwe. Ngũgĩra ya ũhoro ũcio yene yatuĩkire ma wa mũhingo, nĩgũkorwo yandĩkĩtwo thĩinĩ wa chati ya athiĩni a mbere ya 1843. Gũtĩkĩrirwo kwa chati ĩyo nĩ kũheeo nĩ kĩrutwo gĩa Roho gũthibitithirie na gĩkĩrĩria “anyakũnyi” ta kĩmenyithia kĩa Roma, na gĩgũũrĩria ũrĩto wa ma ũcio, nĩgũkorwo kũrega heaniro rĩu nĩ kũrega ciothe igĩrĩ: mĩhingo na wathani wa Roho wa Ũhoro wa Ũrathi.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Uelewa sahihi wa wanyang’anyi wa watu wako wanaowakilisha Roma, ulioongezwa kwa kielelezo cha kinabii ambacho malaika walimpa William Miller, kwa maana ulikubaliana na kielelezo cha kinabii alichokuja kukielewa na kukiwasilisha, nacho kikiwa hiki: ya kwamba Roma ya kipagani na Roma ya kipapa zilikuwa msingi wa matumizi yake yote ya kinabii.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
تفسیریِ شخصیِ یوریا اسمیت، که در آن پادشاه شمال در آیهٔ سیوششمِ دانیال یازدهم را فرانسه، و سپس در آیهٔ چهلم ترکیه معرفی میکرد، مشتمل بر دو شناساییِ نادرست از پادشاه شمال بود. ردِّ بنیانها از سوی اسمیت در سال ۱۸۶۳، کوریای پدید آورد که او را از دیدن یکی از بنیادیترین قواعد نبوت بازداشت؛ و آن اینکه: تقریباً در زمان مسیح، نبوت موجودیتهای روحانیِ جدید را که موجودیتهای لفظیِ باستانی نمونهٔ آنها بودند، به تصویر میکشید. پولس بهطور مشخص این حقیقت را تعلیم داد، آنگاه که بیان کرد آنچه نخست آمد، لفظی بود و پس از آن روحانی.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
ប៉ុន្តែ អ្វីដែលខាងវិញ្ញាណ មិនមែនមកជាមុនទេ គឺអ្វីដែលខាងធម្មជាតិវិញ; ហើយបន្ទាប់មក ទើបអ្វីដែលខាងវិញ្ញាណ។ ១ កូរិនថូស ១៥៖៤៦។
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith ali wa vanhu va xivumbeko lava a va siviwile Vuprotestanti lebyi fularheleke ripfumelo tanihi vanhu va Xikwembu, kambe u seketelerile ku xandzuka ka vona loko a ala minkarhi ya nkombo, kutani a sungula chati yakwe ya 1863. Ku tirhisa nhlamuselo yakwe ya le xihundleni swi humesile ku twisisa ka mavunwa hi Armagedoni eka Nhlavutelo ndzima ya khume na tsevu, leswi nga rin’wana ra xikambelo malunghana ni ku twisisa loku lulameke ka Rhoma.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Kwĩ ihiga rĩa mbere rĩa ngũrani icio ciarĩ cia anyagĩ, Smith aarĩrĩire arĩ andũ arĩa maatigĩrĩire na ũhunjũri wa mbere wa mũciĩro wa andĩkĩri ikũmi. Nĩ ũndũ ũcio, na woni wake wa kĩhooto kĩake ũhoro wa mũthamaki wa thĩ ya kaskazini, nĩwe wĩrirĩire andũ a gĩkũyũ gĩa kĩrĩkanĩro arĩa maatigwo mũgongo gatagatĩ ka mĩaka ya 1856 na 1863, rĩrĩa maarĩ magĩtuĩka Kanitha wa Walio wa Mũthenya wa Kĩgwanja wa Laodikia. O ta ũrĩa kwarĩ na Aprotestanti thĩinĩ wa ngũrani ya anyagĩ, Smith ndaarutire wathani wa kĩgrama wa gĩcunjĩ kĩu, no akĩgĩtũma na ũtafsiri wake wa kĩhooto kĩake; tondũ kĩgrama kĩonania atĩ mũthamaki wa thĩ ya kaskazini kuuma mũstari wa mirongo ĩtatũ na ũmwe nginya mũstari wa mirongo ĩna na ĩtano nĩ hinya wa upapa hĩndĩ ciothe na we wiki.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
“ibya buri munsi” byateje impaka, maze ibinyoma byinjizwa mu mateka y’Abadiventisiti na Willie White na A. G. Daniells kugira ngo bashyigikire ya myumvire ya kera y’Abaporotesitanti y’uko “ibya buri munsi” byagereranyaga umurimo wa Kristo mu Buturo Bwera bwo mu ijuru. Ayo mateka yihariye yamenyekanishijwe mu Mbonerahamwe za Habakuki, ariko ni ngombwa kwitondera ubuhamya bw’ibinyoma bwajyanaga no guteza imbere no gushinga iyo myumvire itari yo, kuko gusobanukirwa nyakuri kwari kwaramenyekanywe na Miller mu 2 Abatesalonike, aho ikibazo ari itandukaniro riri hagati y’abakunda ukuri n’abemera ikinyoma.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
“Buli siku” kikamusi cha mashindano kinaongeza kwa ule ufahamu wa mstari juu ya mstari kwamba mashindano ya mwisho ya Rumi hutukia katika wakati wa kumiminwa kwa Roho Mtakatifu. Kama vile Roho Mtakatifu anavyomiminwa kutoka juu, ndivyo nguvu itokayo chini inavyoinuka na kuwamiliki wale wanaoipokea kama nguvu ya Mungu, ijapokuwa ni upotovu mkuu.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Mɓiri ziŋene zya makaŋana ziri kusala milimo, yimo kufuma pasi, yeka kufuma kumwanya. Muntu wonsi wali munsi lya nsobelo ya nkama ya yimo na yeka, kabili milimo yakwe ikalangisha imibele ya kuyuulwa uko yafumina. Abo abali mukuŵa umo na Kristu bakasala lyonse mu njila zya Kristu. Abo abali mu lupwaamo na Satana bakasala munsi lya kuyuulwa kwa mukolwi wao, abo bakakanya amaka kabili milimo ya Mupasi Uusalala. Buuya bwa muntu bwasiyiwa bwanguka kusala, kabili ku milimo eko kukalangishiwa mupasi uli kusunkila mutima. ‘Ku miselo yao mukabaziba.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
“buli buli” mu mpaka gwa bunnabbi kwe kumanya akabonero ak’omusota ng’akabonero ka Kristo. Abo abegaana amazima, era bagaana omulimu gwa Miller eyazuula amazima gano, era bwe bakola bwe batyo baba bagaana Omwoyo Omutukuvu era ne bakola ekibi ekitasobola kusonyiyibwa.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Nge tukatala ku muvwano wa pa Roma we waikala pakashita kakandende panyuma pa Septemba 11, 2001, mu lisambililo lyalondelapo.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Tu noo mai ngeng ila kahn ang shingnyit ma ombashawla aduga kahn khudongchaba amatani. Pumnamakki aroiba matam adu nakhallakle. Eikhoigi mamangda khudongchaba oiriba thabak-sing mathanta phongdoklakkani; maramdi nungsibagi mitna u-hallaba ngamdriba ngamthak-singna thoudok taibangpan mapanda yamna henna thabakki phibam utli. Makhal mapanidagi amangba ngamthak-singna mi-singgi machat mapanda chetna chaokhatli, aduga phattaba mi-singna phattaba swargadut-singga loinana Iswargi yathang-sing amasung Jesugi thajabasingdagi lan thoknaba mathou toudri; aduga madu matung inna mathaktagi ngamthak amana lainingthougi khudongchaba-singda piba yadaba-singgi mathakta chetna thabak touri, amasung Iswargi mi-singna swargagi ningthourol-singga loinana thabak toujari. Houjikgi aroiba numit-sing asi-da mi amagi nungsit ama khudingmakta chingnanaba amasung changyengnaba lakpagi marakta, achumba amasung mapung phaba thajaba nattana kari amatta makhal aduda leiraga ngamloi. Iswar eigi yumpham oigadabani; eikhoi macha, mingchat, thougal, laichat, nattraga phibamda thajabada ngamde; aduga eikhoina hingliba ming ama leire haibana matam aduda eikhoi ngamba oigani haibasu khalloidabani. Chingba yaba pumnamak chinggani, aduga houjikgi aroiba numit-sing asigi thagatchaba amasung loukhatpagi maramdagi chingdaba ngamdriba-sing adum oiraga leiramgani. Thawai adu matam pumnamakki lungoi nattraga eternal Rock-da achik-achetna thambiyu; maramdi Christ tagi nattana kanaba amadi nungairaba phangloi. Jesuna eikhoina hingliba numit-sing asi khudongchaba nattraga khudaktagi numit-sing oina sandokle. Mahakna hairammi, ‘Noahgi numit-sing adu gumna, Minai Macha-gi lakpa adusu adum oigani. Maramdi tui-ichingi mamangdagi numit-sing aduda, Noahna sip aduda changdringei phaoba, makhoina cha-i, thak-i, luhong-i, amasung luhong-han-i; aduga tui-ichina lakpa matamda makhoi khangde, aduna makhoi pumnamak puba loinakhi; adum oina Minai Macha-gi lakpa adusu oigani.’ ‘Matam adumak Lot-ki numit-singda oirammi; makhoina cha-i, thak-i, leipak le-i, yot-i, lou thou-i, yum shang-i; adubu Lotna Sodomdagi chatkhreiba numit adumak swargadagi mei amasung gandhak nongna taoba toubi aduga makhoi pumnamak manghallak-i. Minai Macha phongdokpagi numit aduda adumak oigani.’ ‘Minai Macha-na mahakki mapung phaba phamda lakpa matamda, amasung mahakga loinana leiriba mi-sengba swargadut pumnamak lakpa matamda, mahakna mahakki mapung phaba phambalda phambigani; aduga mahakki mamangda leipak pumnamak pungshinggani: aduga thaohal asina mahakki yao-sing amasung ut-sing khainabagumna, makhoi amada amaga khainagani: aduga yao-sing adu mahakki yekthangda thamgani, adubu ut-sing adu oithangda.’ ‘Adum oirabadi Ningthouna mahakki yekthangdagi leiriba-singda hairakkani, Eigi Ipa-na bor pibi-sing-o, lak-u, taibang mapu semgatladagi matung inna nakhoigi damak semliba leingak adu phang-u.’ Eikhoigi houjikki hingliba asi-da eikhoina chatliba lambina madu-da eikhoigi matam pumnamakki leinungshiba khudam adu khannagani; Iswargi leingak phangba-singga loinabani nattraga mapan amangbada chatpa-singga loinabani haiba asi eikhoigi mathakta tingle. Iswarna eikhoigi kanabagidamak pumnamak semsarakkhi; aduna maru oina amuba mamal leitei oina leiriba adu eikhoina sijinnaba yeng-u. ‘Maramdi Iswarna taibangpan asi asigumba nungshibana, Mahakki amukta pokpa Macha adu pibikhi, aduna Mahakta thajabiba khudingmak manghande, adubu matam pumnamakki hingba phangjagani.’” Youth Instructor, August 3, 1893.