The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
Yesu Kristu “Uvumbuzi” wahingulwa ku bantu ba Leza apo “inshita ili pa kuboko.” Ubulaye bwa kupelako bwa kusoka ku bantu bonse bupeelwa fye panshita iya ntanshi sana iya kuisala kwa inshita ya kuyeshiwa kwa bantu, kabili bulya bulaye bwa kupelako bwaleimishiwa mu mishilwa iingi iya buprofeti mu Baibolo. Mu Kusokolola ikumi na bane bulya bulaye bwa kupelako bwaleimishiwa ku ba malaika batatu.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Ndzi vona yin’wana ntsumi yi haha exikarhi ka tilo, yi ri ni evhangeli leri nga riki na makumu leswaku yi ri twarisa eka lava akaka emisaveni, ni le ka matiko hinkwawo, ni tinyimba hinkwato, ni tindzimi hinkwato, ni vanhu hinkwavo, Yi ku hi rito lerikulu, Chavani Xikwembu, mi xi nyika ku vangama; hikuva nkarhi wa vuavanyisi bya xona wu fikile; naswona gandzelani loyi a endlaka tilo, ni misava, ni lwandle, ni swihlovo swa mati.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Aŋgelu ugi ukatundu to, ati, Babiloni wiikiri, wiikiri, aka siitu didi, dokta u kaanu uŋgwilaana hatwa hii naazi, unwa mavi ku ngani ya hitu lyakutembula kwaaye.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Û firişteya sêyemîn li pey wan hat û bi dengekî bilind got: Heke kesek heywanê û wêneyê wî biparêze, û nîşana wî li eniya xwe an li destê xwe bistîne, ew jî wê ji şeraba qezeba Xwedê vexwe, ya ku bê tevlihevkirin di kûpê xezeba Wî de hatiye rijandin; û ew ê li ber rûyê firişteyên pîroz û li ber rûyê Berxê bi agir û gofurê were êşandin. Û dûmana êşa wan dê heta hetayê herî bilind rabite; û ji bo wan, yên ku heywanê û wêneyê wî diparêzin û her kesê ku nîşana navê wî distîne, ne roj ne şev, tu aramî tune ye. Li vir sebra pîrozan e; li vir ew in ku fermanan Xwedê diparêzin û baweriya Îsa didomînin. Vahî 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Mu sũra ya ikumi na nane ya Ubusukuru, iyo ndeto yene niyo imenyithagia kugwa kwa Babeli.
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. 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 18:1–5.
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 achukiwaye. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati naye, na wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake. Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake. Ufunuo 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Oluŋendo olw’obunnabbi olw’ebyafaayo, oba tuyinza okwogera nti, omuddiring’anwa gw’ebintu ogukiikiriddwa malayika eyakira ensi n’ekitiibwa kye mu suula ey’e kkumi n’omunaana gukiikirira ebintu ebireeta okutuuka ku nkomerero y’omusango, enkomerero y’ekiseera ky’okusaasirwa, n’ebibonyoobonyo omusanvu eby’enkomerero. Ebyafaayo eby’obunnabbi ebikiikiriddwa mu suula ey’e kkumi n’omunaana bitambula “mu ngeri efaanana” n’olunyiriri lw’ebyafaayo eby’obunnabbi olukiikiriddwa bamalayika basatu ab’omu suula ey’e kkumi n’ennya.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Ũngu nĩaheire ndũmĩrĩri cia ũguo wa Kũguũrũrũka 14 handũ hacio mũtari-inĩ wa ũhoro wa ũrathi, na wĩra wao ti wa kũtigana nginya mũthia wa ũtũũro wa thĩ ĩno. Ndũmĩrĩri cia mũraika wa mbere na wa kerĩ nĩ ma ya maũndũ ma ma athĩĩriinĩ ma ihinda rĩĩ, na nĩmaagĩrĩirwo kũthiĩ hamwe na ĩrĩa ĩno ĩgũcooka. Mũraika wa gatatũ ararĩa kĩhĩĩto gĩake na mũgambo mũnene. ‘Thuutha wa maũndũ macio,’ Johana akiuga, ‘ndoone mũraika ũngĩ akĩikũrũka kuuma igũrũ, arĩ na hinya mũnene, nayo thĩ yothe ĩkĩongorerwo nĩ riiri rĩake.’ Mũthenya-inĩ ũcio wa kwonjerera, ũtheri wa ndũmĩrĩri ici ithatũ wothe nĩũhonganĩrĩirio hamwe.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Ndola datatu ba mu kapepo ka mutanda na bane, ba pupa mu kati ka zulu, beshinda mulumbe wa pa nsi yonse uwasuka no kumalila ku cimanyikwilo ca ciswango no ku kufungwa kwa nshita ya mapalo. Mu kapepo ka mutanda na cine konse nsi yalangulushiwa no bukata bwa ndola uyo mulumbe wakwe nao ulemalila ku kufungwa kwa nshita ya mapalo.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Ji peyama ku bi awayekî sembolîk bi sê milyaketiyan di beşa çardehan de tê nîşandan, û ku her wiha bi milyaketiyê ku di beşa hejdehan de tê daxistin jî tê nîşandan, du wêneyên heman peyama hişyariyê ne. Di Kitêba Pîroz de tiştek zêde tune ye, tiştek bêfayde tune ye. Rastiya ku heman peyam ji aliyê Yûhenna ve zêdetir ji carekê tê nasandin, girîngiya peyamê tê xurtkirin û ew rêbaza xwedawendî ya hînkirinê nîşan dide ku qaîdeyekî kitêbî ye ku “dubare bike û fireh bike” tê gotin. Anîna du xetên dîroka pêxemberî bi hev re rastiyan eşkere dike ku ne di yek ji wan xetan de, dema ku ji xeta din cuda tê nirxandin, dê werin nas kirin. Îro heke te du şahidên heman bûyerê bianîna dadgehê da ku şahidî bidin, dibe ku wan li gorî îdeolojiya xwe ya siyasî an civakî raporên dijber bidin. Ev bi şahidên Kitêba Pîroz re ne wisa ye; ew her dem li hev dikin, û heke ji te re wisa xuya bike ku li hev nakin, hingê tu tiştekî bi şaşî dinêrî.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Kaha kihotela kutala vikusoneka vivali evi, vilingi vya lwola lumwe lwa kulongesa cha kuhenya, chize mukanda wa Malaki wa kuyanikisa nge kuvutuka cha Elija kapolofweto. Mauthenga osena atatu afikanga kusongo lya kufwila kwa nsambu kusalapo; pakuti uthenga wa kuhenya uli mukati ka milongo yosena itatu ya upolofweto kawesi kupwa kaha wakutuhwa kusongo lya kufwila kwa nsambu kusalapo shimbu kanda kufike, enu kufwila kwa nsambu kusalapo chili vene chuma cha kutalilaho, mukanda vene, kana twafwelela kutyo, wa umwe na umwe wa mauthenga awo a kuhenya. Chakwoloka, nge uthenga uli wosena wa kuhenya walikuhanjikwa chipwe kuyanyisiwa kuli kapolofweto wosena, uli uthenga umwe na Uvwumbuzi kapetulu fwoteeni, etini, hamwe na upolofweto wa Elija wa Malaki.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Obwakanya obusatu buno obw’obunnabbi buyinza okwanguyirwa okulagibwa nga bukwatagana. Naye era waliwo ensibuko bbiri enkulu ez’amawulire mu bunnabbi obw’Ekigambo kya Katonda. Emu kwe kunnyonnyola obulambulukufu bw’omuddiring’anwa gw’ebintu ebibikkulwa ku nkomerero y’ensi. Endala ensibuko y’amawulire kwe kulaga emirimu gya bannabbi egikwatagana n’obubaka obulambulula ebyo ebigenda okubaawo mu biro eby’omu maaso.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Hamwena milao ibili inayostahili kuzingatiwa kuhusiana na mawazo haya. Wa kwanza ni kwamba manabii wote hunena kuhusu mwisho wa ulimwengu, ambapo muda wa rehema hufungwa.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Moprofeta mongwe le mongwe wa bogologolo o ne a bua thata e seng ka ga motlha wa gagwe fela, mme go feta ka ga wa rona, gore boporofeti jwa bone bo nne le maatla mo go rona. ‘Jaanong tsotlhe tse di ne tsa ba diragalela gore e nne ditshupo: mme di ne tsa kwalelwa kgalemelo ya rona, rona ba diphelelo tsa lefatshe di ba gorogetseng.’ 1 Bakorintha 10:11. ‘E ne e se mo go bone ka bobone, mme e ne e le mo go rona, ba neng ba direla dilo tseo, tse jaanong di begwang mo go lona ke ba ba lo reretseng efangele ka Mowa o o Boitshepo o o rometsweng o tswa legodimong; dilo tseo tse baengele ba eletsang go di tlhokomela.’ 1 Petoro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Biblia imekusanya na kufungamanisha pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na shughuli zote za kutisha za historia ya Agano la Kale yamekuwa, na yanaendelea, kujirudia katika kanisa katika siku hizi za mwisho.” Selected Messages, book 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Wote ujumbe wa kinabii wa Biblia “una nguvu kwetu” sisi “ambao mwisho wa ulimwengu umewajia.” Kanuni hiyo, ikiunganishwa na kanuni nyingine inayotambulisha “mambo” ambayo Roho Mtakatifu “ameyatengeneza,” “katika kutolewa kwa unabii na” pia “katika matukio yanayoonyeshwa,” huongeza uthabiti wa dai kwamba matukio ya kinabii yaliyo mwanzoni mwa unabii ni mifano na yanaenda sambamba na matukio ya kinabii yaliyo mwishoni mwa unabii wowote uliotolewa.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“قۇداينىڭ سۆزىنى تېخىمۇ يېقىندىن ئۆگىنىشكە زور ئېھتىياج بار؛ بولۇپمۇ دانىيال ۋە ۋەھىي كىتابلىرى بىزنىڭ خىزمىتىمىز تارىخىدا ئەزەلدىن بولمىغاندەك دىققەت قازىنىشى كېرەك. بىز بەزى ساھەلەردە، رىم ھۆكۈمرانلىقى ۋە پاپالىق ھەققىدە، ئازراقراق سۆزلەيدىغان بولۇشىمىز مۇمكىن؛ بىراق بىز پەيغەمبەرلەر ۋە ئەلچىلەرنىڭ مۇقەددەس قۇداينىڭ مۇقەددەس روھىنىڭ ئىلھامى ئاستىدا يازغانلىرىغا دىققەتنى قاراتتۇرۇشىمىز كېرەك. مۇقەددەس روھ، ھەم بۇ پەيغەمبەرلىك بېرىلگەن ۋاقتىدا، ھەم ئۇنىڭدا تەسۋىرلەنگەن ۋەقەلەردە، ئىشلەرنى شۇنداق شەكىللەندۈرگەنكى، ئىنسان ۋاسىتىسى كۆزدىن يىراق تۇتۇلۇشى، مەسىھتە يوشۇرۇنۇشى، ۋە ئاسماننىڭ رەببى بولغان قۇداي بىلەن ئۇنىڭ قانۇنى ئۇلۇغلانسۇن دەپ. دانىيال كىتابىنى ئوقۇڭلار. ئۇ يەردە تەمسىل قىلىنغان پادىشاھلىقلارنىڭ تارىخىنى نۇقتا-نۇقتا ئەسلەپ چىقىڭلار.” خىزمەتچىلەرگە بېرىلگەن گۇۋاھلىقلار، 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
“Mwoyo Mutakatifu akaumba zvinhu nenzira yakadai, zvose mukupiwa kwechiprofita nomuzviitiko zvinoratidzwa.” Mu “kupiwa kwechiprofita nomuzviitiko zvinoratidzwa,” “zvinhu” “zvakaumbwa nenzira yakadai” na “Mwoyo Mutakatifu” zvokuti zvose “kupiwa kwechiprofita” ne “zviitiko zvinoratidzwa,” zvinofanira kuzikanwa sezvakafuridzirwa uye zvichishandiswa kumufananidzo wechiprofita wokuguma kwenyika.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Johani aheebwe obubonero na Gabrieli, kandi alagirirwa okubuhandiika mu kitabo no kubutuma eri amakanisa. Mu biro ebyo yali ayigganyizibwa Rooma; yatwalibwa mu buwaŋŋanguse mu muringo ogwandigeringanira n’ekyo ensi ya leero eyandiyise ekifo eky’ekyama eky’okusibiramu abantu. Mu mbeera y’ebyafaayo ebyo, Johani yali ayawuliddwa nnyo n’abantu, nga bw’aba omusibe yenna ali e Guantanamo Bay.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Yohana anatambulisha kwamba maono hayo yalitukia alipokuwa akiabudu katika Sabato ya siku ya saba, ambayo ndiyo Siku ya Bwana.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Mwana wa Muntu ni Mukama n’ow’olunaku lwa Sabato. Matayo 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Mu gihe yariko arasenga mu Mpwemu, yumva inyuma yiwe ijwi rikomeye.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Ndzi mina Yohane, loyi na mina ndzi nga makwenu, ni mutekaxiave na n'wina eku xanisekeni, ni le ku fumeni ka Yesu Kriste, ni le ku lehiseleni mbilu, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra nanga, ri ku: Hi mina Alfa na Omega, wo sungula ni wo hetelela; naswona leswi u swi vonaka swi tsale ebukwini, u swi rhumela eka mavandlha ya nkombo lama nga eAsia; eEfesa, ni le Smirna, ni le Pergamo, ni le Tiyatira, ni le Saridisa, ni le Filadelfiya, ni le Lawodikiya. Nhlavutelo 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Yohana, mazingira yake na hali zinazotambuliwa humwonyesha kuwa ni mtu anayeteswa kwa kuwa mwabudu wa Sabato ya siku ya saba, lakini pia anayeteswa kwa sababu wanaamini katika Biblia na katika maandishi ya Ellen White, ambayo ndiyo “ushuhuda wa Yesu.” Anasikia sauti kuu nyuma yake, nayo anaigeukia ili aione; na kwa kufanya hivyo anawakilisha Muadventista wa Sabato ya Siku ya Saba mwishoni mwa dunia anayesikia sauti nyuma yao ikisema, “hii ndiyo njia, enendeni ndani yake.”
All the lines of prophecy parallel each other at the end of the world.
Emihoro yosi y’oburangi bw’obunabi eri kurirana hamwe omu mpero y’ensi.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Ubusukuuke bw’Byahishuwe ni ho ibitabo vyose vya Bibiliya bihurira kandi birangirira.” Ivyakozwe n’Intumwa, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Nabii yeyote asikiaye sauti nyuma yake, huafikiana na Yohana katika mfano wa watu wa Mungu mwishoni mwa ulimwengu. Yohana alisikia sauti nyuma yake iliyompa maagizo. Isaya naye pia alisikia sauti ya maagizo.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Buna nga ni Yahweh maghulat, aron magmapuanguron siya kaninyo; ug busa siya pagabayawon, aron siya malooy kaninyo; kay si Yahweh usa ka Dios sa paghukom: bulahan ang tanan nga nagahulat kaniya.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Atu a vakwetu bakikala mu Zioni pa Yerusalemu: kawakatila lagi kumana; akakukengela lusungu lukulu pakwivwila jwi dia kulila kuebe; ne pa kwivwa, akakwasulula. Nansha Mfumu Yave akamupa mbolo ya manyoki ne meya a kupakaswa, nansha ngo, balongeshi bobe kabakafisama lagi mu kisweka, kanshi meso obe akamona balongeshi bobe. Ne matwi obe akivwa nyuma yobe dîyi didi dyamba ne: Eyi ye njila, endenu munda mwandi, pami mwalukila ku kuboko kwa dyela ne pami mwalukila ku kuboko kwa nxele. Isaya 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
’Imana isigaranira bazumva ijwi ribavugira inyuma ribamenyesha inzira bakwiriye kunyuramo. Hanyuma bagomba guhitamo niba bazaryumva cyangwa niba batazaryumva. Abantu bahagarariwe na Yohana na Yesaya ni abantu bo ku iherezo ry’isi bategereza Uwiteka igihe atindije, kandi Yesaya atumenyesha ko atinda kuko ari Imana y’urubanza. Uhereye ku ntangiriro y’amateka y’Abamillerite mu 1798 kugeza ku irangizwa ry’igihe cy’imbabazi ku Bwadivantisiti ku itegeko ryo ku Cyumweru, Imana iri gusohoza urubanza mu buturo bwera bwo mu ijuru. Isezerano ni uko abategereza Uwiteka mu gihe cy’urubanza bazahabwa umugisha.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Xwedê gelê xwe yên ku ji bo li bendê manê xwe bûne bereketdar, bi wan keçikên pak ku di mesela deh keçikên pak de li bendê Damat in, têne temsîl kirin. Her deh jî xew ketin, û paşê nîvê şevê qeyranek tê ku wan keçikên razayî di nav du çînan de ji hev cuda dike. Çînek dengekî li paş xwe bihîstibû û vegeriyabû da ku ew deng bibîne, yê ku wan rê nîşan dabû ka bi kîjan alî ve pêş biçin; û çîna din red kir ku vegere û guh bide dengê—tevî vê rastiyê ku peyama ku di tevahiya pirtûka Vahiyê de berdewam dike ev e: “Kê guh hebe, bila guh bide ku Ruh ji dêravan re çi dibêje.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Матай 25-тегі он қыз туралы астарлы әңгіме де Адвентист халқының тәжірибесін бейнелейді.” Ұлы күрес, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Yohana anawakilisha watu wa Waadventista wanaogeukia yaliyopita ili kuielewa siku za usoni. Wanaposikia “neno nyuma” yao kama Yohana alivyofanya, neno hilo pia linajumuisha agizo lililotolewa katika ushuhuda wa Isaya kuhusu tukio hili hili. Agizo la Isaya lilikuwa, “hii ndiyo njia, iendeeni, mgeukapo kwenda mkono wa kuume, na mgeukapo kwenda mkono wa kushoto.” Wanawali wenye hekima katika Danieli kumi na mbili wanaelewa kuongezeka kwa maarifa mwishoni mwa ulimwengu, kwa sababu walikuwa “wakipita huku na huku” katika neno ili kuielewa maarifa iletayo uzima ambayo ilikuwa imefunuliwa.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Naye wewe, ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho; wengi watakimbia huko na huko, na maarifa yataongezeka. Danieli 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
A nabii ambao tunawazingatia wanawawakilisha Waadventista Wasabato katika kipindi cha historia ambapo hukumu inafikia hitimisho lake na muda wa rehema unafungwa. Wale wanaowakilishwa kama mabikira wenye hekima husikia sauti nyuma yao ikisema, “Hii ndiyo njia, iendeni ndani yake,” naye huahidi kuwaongoza katika njia hiyo wanapogeukia upande wa kushoto au wa kulia. “Kwenda huko na huko” kama wafanyavyo mabikira wenye hekima wakati kitabu kinapofunuliwa ni ishara ya kujifunza Biblia. Maumbile yanatujulisha kwamba ili ukimbie, lazima kwanza ujifunze kutembea, na ushuhuda wa Isaya unasema kwamba ukisikiliza sauti iliyo nyuma yako, atakuongoza katika kujifunza Neno Lake, iwe unageukia Agano la Kale (kushoto) au Agano Jipya (kulia). Fungua Biblia, naye atakuongoza kwa sauti yake. Lakini kwa Waadventista Wasabato katika mwisho wa ulimwengu, jambo hili pia linamaanisha kwamba atakuongoza unapofungua Biblia (kushoto) na unapofungua Roho ya Unabii (kulia).
The way to walk is even more specific when Jeremiah’s testimony is added.
Nzila ya kutambwila yikoneka bulu kutalilishapo pashita pakwingijishiwa bukamoni bwa Yeremia.
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.
Yehova kwuru otu a: Guzosienụ n’ụzọ niile, lezienụ anya, jụọnụ maka ụzọ ndị ochie, ebe ụzọ ọma dị, jeenụ ije n’ime ya, unu ga-ahụkwa izuike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Ọzọkwa, edobere m ndị nche n’elu unu, na-asị, Nụọnụ olu opi. Ma ha sịrị, Anyị agaghị anụ ya.
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. Jeremiah 6:16–19.
Pasportor bhe, he jātisamūh, au jān, he sabhā, je bōnanka bhitare achhi. Śuṇ, he pṛthibī: dekh, muṁ ehi lōkanka upare aśubha ānibi, arthāt semānanka cintāra phala, kāraṇa semāne mō kathāku śrabaṇa kari nāhānti, au mō byabasthāku madhya nā, kintu tāhāku asvikāra karichhanti. Jeremiah 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
주어진 구절에는 예배자들의 두 부류가 있다. 한 무리는 모든 “길”들을 숙고하고 그 가운데서 행할 “옛 길”을 택한다. 그들은 다른 모든 가능한 “길”들 가운데서 “선한 길”을 가려 선택할 수 있었으니, 이는 그들이 자기들 뒤에서 들려오는 음성에 귀를 기울인 자들이기 때문이며, 그 음성이 그들에게 “이것이 그 길이니, 너희는 그리로 행하라” 하고 일러 주었기 때문이다. 요한은 뒤에서 들려오는 그 음성, 곧 “옛 길”에서 나는 음성을 듣는 자들을 대표한다.
“‘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.’ Jeremiah 6:16.
«Bwana asema hivi, Simameni katika njia, mkatazame, mkaulizie mapito ya kale, ilipo njia iliyo njema, mkatembee ndani yake.» Yeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Umwe na hatagira ushaka gusenya imfatiro z’ukwizera kwacu—izo mfatiro zashyizweho mu ntangiriro y’umurimo wacu binyuze mu kwiga Ijambo dusenga no mu guhishurirwa. Kuri izo mfatiro ni ho tumaze imyaka mirongo itanu yubaka. Abantu bashobora kwibwira ko babonye inzira nshya kandi ko bashobora gushyiraho imfatiro irushije imbaraga iyamaze gushyirwaho. Ariko ibyo ni uburiganya bukomeye. Nta wundi mfatiro umuntu ashobora gushyiraho utari uwamaze gushyirwaho.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Kala ka mbere, benshi bagerageje kubaka ukwizera gushya no gushinga amahame mashya. Ariko se inyubako yabo yamaze igihe kingana iki ihagaze? Yahise isenyuka vuba, kuko itari ishinzwe ku Rutare.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Abigishwa ba mbere ntibagombaga guhura n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, hanyuma, bamaze gukora byose, bagahagarara bashikamye, bavuga bati: ‘Nta wundi musingi umuntu abasha gushyiraho utari uwashyizweho.’ 1 Abakorinto 3:11.”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“ထိုကြောင့် ငါတို့သည် ကိုယ်ယုံကြည်မှု၏ အစကို အဆုံးတိုင်အောင် မလှုပ်မယှက် တည်ကြည်စွာ ကိုင်စွဲထားရမည်။ ဘုရားသခင်နှင့် ခရစ်တော်ထံမှ တန်ခိုးရှိသော နှုတ်ကပတ်တော်များသည် ဤလူမျိုးထံသို့ ပို့ဆောင်ခံခဲ့ရပြီး၊ သူတို့ကို လောကမှ အချက်အလက်တစ်ချက်စီအလိုက် ခွဲထုတ်၍ ယခုကာလ၏ သမ္မာတရား၏ ကြည်လင်သော အလင်းထဲသို့ ယူဆောင်လာခဲ့သည်။ သန့်ရှင်းသော မီးဖြင့် ထိတွေ့ခံရသော နှုတ်ခမ်းများဖြင့် ဘုရားသခင်၏ အစေခံများသည် ထိုသတင်းစကားကို ကြေညာခဲ့ကြသည်။ ဘုရားဆိုင်ရာ မိန့်တော်မူချက်ကလည်း ကြေညာထားသော သမ္မာတရား၏ စစ်မှန်မှုအပေါ် မိမိ၏ တံဆိပ်ကို ခတ်ထားခဲ့သည်။” Testimonies, volume 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Hina kau noʻo foki ha kulupu ʻe taha ʻi he laine ʻa Selemaia, pea ko e “fakatahaʻanga” ko ia ʻo hangē ko ʻene fakahaaʻi kinautolu, kuo nau langa ha fale ʻoku fakafofongaʻi ai ha tui foʻou, pea ʻoku holo hifo ʻa e fale ko ia koeʻuhi naʻe ʻikai ke langa ia ʻi he makatuʻu. Ko e fale ko ia ko e siasi ʻAtenivisiti ʻo e ʻAho Hono Fitu, pe ko e meʻa tatau pē ʻoku fakahingoaʻi ʻe Sione ki he siasi tatau pē ko ia—ko e sunako ʻo Setane.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Kuhakana kusikia ni kukataa “maneno” yake na “sheria” yake. Kwa sababu ya uasi wao dhidi ya kurudi na kutembea katika njia za kale, na pia kwa sababu ya kukataa kwao kuisikia ujumbe wa tarumbeta wa mlinzi, Mungu ataleta mabaya juu ya watu ambao Yeremia anawatambua kuwa “kusanyiko baya.” Jinsi Mungu anavyolishughulikia kanisa la Waadventista Wasabato la Laodikia ni somo la unabii wa Biblia. Nabii Hosea anaongeza sifa za “kusanyiko baya” anaposema kwa nini wanakataliwa.
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.
Vatu vangu vanoparadzwa nokushayiwa zivo; nokuti iwe waramba zivo, neniwo ndichakuramba, kuti urege kuva muprista wangu; zvawakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. Hosea 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Bānyii waakánu à shìina laańi, bìi kuŋáa rá wàrààkàkà yà gùmò à káshíi kàshíi nà ƙarshen lokaci. A nan Allah na kawo ƙarshen dangantakarsa ta alkawari da mutanensa a wannan nassi, gama ya kira su kai tsaye, “Mutanena!” Domin sun ƙi Almasihu, kuma sun manta da shari’arsa, ba za su zama firistoci ga Allah ba. Sa’ad da mutanen Allah suka shiga alkawari da Allah, yakan mai da su firistoci da sarakuna. Sa’ad da Allah ya shiga alkawari da Isra’ila ta dā, ya faɗa ta bakin Musa:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
بۆیە ئێستا، ئەگەر بەڕاستی گوێڕایەڵی دەنگی من بن و پەیمانەکەم بپارێزن، ئەوا لە سەر هەموو گەلەکان گەنجینەیەکی تایبەت بۆ من دەبن؛ چونکە هەموو زەوی هی منە. و ئێوە بۆ من شانشینێکی کاهینان و نەتەوەیەکی پیرۆز دەبن. ئەمانەن ئەو وشانەی کە دەبێت بە نەوەکانی ئیسرائیل بڵێیت. دەرچوون 19:5، 6
When God entered into covenant with the Christian church he stated through Peter:
Tango Nzambi wakotaki na kondimana ná dibundu dya Bukristu, wakamba kupita ku Petele:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Mwo mwe bantu basalwi, bupristi bwa bwami, ihanga ryera, bantu ba ku bwabo; kugira ngo mwerekane amashimwe y’Uwabahamagaaye ngo muve mu mwijima mujye mu mucyo wiwe utangaza: Mwe kera mutari bantu, ariko ubu muri abantu b’Imana; mwe mutari mwaronse imbabazi, ariko ubu mwaronse imbabazi. 1 Petero 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Peter yi vesíni mu, kulonga pa lusanduko ukufuma ku Israyeli wa kale nga bantu ba kwa Lesa abasale mu cipangano, ukuya ku lukuta lwa Bena Kristu, apo alelanda ati, “kale tamwali bantu, lelo nomba mwaba bantu ba kwa Lesa.” Abena Yuda ilyo baipatulwile kuli Lesa, Shikulu apangile icipangano na lukuta lwa Bena Kristu. Bombi baatwalilwe ukumoneka nge nko ya bapristi ilyo bali mu buwinga na Shikulu.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
لە وەک کاهین ڕەتکرانەوە ئەوە نیشان دەدات کە تۆ جارێک گەلی پەیمان بوویت. ئادڤێنتیستەکانی ڕۆژی حەوتەم لە سەرەتای مێژووی ئادڤێنتیستییاندا لەگەڵ یەزدان چوونە ناو پەیمانەوە. کڵێسای لە بیاباندا لە ڕێفۆرمەیشنەوە هاتە دەرەوە، بەڵام پەیامی میلێرایتی ڕەتکردەوە، و بەو هۆیە لە ماوەی مێژووی پەیامەکانی یەکەم و دووەمی فریشتەکاندا خۆیان لە خودا تەڵاق دابڕی. جیابوونەوەی کۆتایی گەیشتنی فریشتەی دووەم بوو، و بڕیارەکە ئەوە بوو کە ئیتر کچی مەسیح نەبوون، بەڵکو بووبوونە کچی بابڵ. دەستبەجێ دوای ئەوە، لە کاتی بانگەوازی نیوەشەودا، خودا بووکە تازەکەی خۆی بۆ هاوسەرگیریی پەیمان بانگ کرد.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Ebibumba bibili ebyali akabonero ak’endagaano eri Isiraeri ow’edda byali ebibumba bibili eby’Ebiragiro Ekkumi, era ebibumba bibili eri Isiraeri ow’omwoyo ow’omulembe guno bye bibumba bibili ebya Kaabakuuki nga biragiddwa mu bipande eby’omwaka 1843 ne 1850. Abantu ab’endagaano abo obulongoofu bwe bwamanyisizza enfunda n’enfunda nga ye Lawodikiya baagaana amakubo amadala, ne bagaana okuwulira eddoboozi eryali emabega waabwe, era kyebava baddamu ebyafaayo eby’enkomerero eby’Isiraeri ow’edda bwe bafuuyibwa okuva mu kamwa ka Mukama. Kiki ekireeta kino ku abo b’ayita nti, “Abantu bange?”
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Salawata daraşa deh, ya ku têcrûbeya Adventîzmê nîşan dide, du caran tê temamkirin: carekê di destpêka Adventîzmê de û paşê jî di dawiya Adventîzmê de. Xwişk White hîn dike ku ev salawata hem hatiye temamkirin û hem jî wê heta bi herfê xwe were temamkirin; her wiha jî ku divê ev salawata her dem wek rastiya heyî were têgihiştin, çawa ku ferişteya sêyem jî wisa ye.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kongomisiwa eka xifaniso xa tintombi ta khume, ntlhanu wa tona a ti tlharihile, kutani ntlhanu a ti ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku kongoma hilaha rito ri vulaka hakona, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi hinkwawo.” Review and Herald, August 19, 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Millerite Adventism ezuu ihe atụ nke ichere n’ilu ahụ n’etiti amụma ha dara ada nke afọ 1843 na amụma ziri ezi nke Ọktoba 22, 1844. Nkọwa amụma nke akụkọ ihe mere eme a dị ọtụtụ ma dịkwa mkpa, ma naanị ihe m chọrọ ịkọwapụta bụ na ilu nke ụmụ agbọghọ iri ahụ jikọtara kpọmkwem na mmụọ-ozi nke atọ, dịka Sister White ka kwuworo ugbu a.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Kuva mu 1798 hingga Oktoba 22, 1844, ujumbe wa malaika wa kwanza ulitangaza kufunguliwa kwa hukumu. Kabla tu ya hukumu kuanza, Kilio cha Usiku wa Manane cha mfano wa wanawali kumi kilitimizwa. Kwa hiyo, malaika wa tatu anapotangaza kufungwa kwa hukumu, tangazo la Kilio cha Usiku wa Manane litarudiwa tena mara nyingine.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Kiliseyên Protestan ku peyama Xwedê red kiribûn, û bi vî awayî bûbûn keçên Babilonê, nasîna vê rastiyê hatina peyama milyaketê duyem bû û destpêka dema derengmayînê di mînakê de bû ku “bi tevahî li gorî herfê” dihat temamkirin. Xudan di sala 1843-an de venegeriyâ; Wî dereng ma da ku keçikên paqij biceribîne û bereketê li wan bike. Ragihandina milyaketê duyem ku kiliseyên Protestan wekî keçên Babilonê nas dikir, bangek bû ji bo wan kesên ku hîn jî di wan kiliseyên ketî de bûn ku derkevin û bi Milleriyan re û bi têgihiştina wan ya peyxemberiyan re rawestin. Di civîna konê ya Exeterê de, Samuel Snow delîlên pêwist peyda kir ku hatina Xudan di 22ê Cotmeha 1844-an de piştrast bike, û peyama Girîya Nîvê Şevê wek pêlekî mezin li ser welêt belav bû. Paşê milyaketê sêyem di Bêhêviyeke Mezin a 22ê Cotmeha 1844-an de hat.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Ew kurteyek li ser dîrokeke destpêkê bû; ez gelek xal ji wê derxistim, da ku tenê çend xalên ku ji bo tiştê ku em lê digerin têne xuyakirin, cuda bikim.
We will continue these thoughts in the next article.
Twakukyezayo ebirowoozo bino mu kiwandiiko ekiddako.