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.
Ni nde azigisha ubumenyi? Kandi ni nde azahesha gusobanukirwa inyigisho? Ni abamaze gucutsa ku mata, kandi bakuwe ku mabere.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Kukùmbekela ngambulwilo ku funsisu, funsisu ku funsisu; ngambulwilo ku mulongo, mulongo ku mulongo; pano panono, ne popa panono:
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.
Nokuti n’eminwa egikogota n’olulimi olulala ni ho alayogera eri abantu bano. Be yamugamba nti, Kino kye kiwummulo kye munaawummuzisa omukooye okuwummula; era kino kye kiwonyezo: naye ne batayagala kuwulira.
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. Isaiah 28:9–13.
Naye liloba ya Nkolo ezalaki mpo na bango mobeko likolo ya mobeko, mobeko likolo ya mobeko; molɔngɔ likolo ya molɔngɔ, molɔngɔ likolo ya molɔngɔ; awa mwa moke, mpe kuna mwa moke; mpo ete bakende, mpe bákwea nsima, mpe bábukana, mpe bakangama na motambo, mpe bakamatama. Yisaya 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Aya mavhesi okuva mu Isaaya gaakomekkerezebwako emirundi n’emirundi mu Mmeeza za Kaabakuuku. Wano nneetaaga okukwataako bukwasi ku nsonga emu oba bbiri okuva mu mavhesi gano agasooka, okugattako ku kukubaganya ebirowoozo okuliwo kaakano. Ekitundu kino kiraga abantu abalemwa ekigezo, kubanga “bagenda, ne bagwa emabega, ne bamenyeka, ne basibibwa mu mutego, ne bakwatibwa.” Baali bantu abalemwa ekigezo ekikwata ku abo Katonda be yali agezaako “okuyigiriza” “okutegeera” “okumanya” oba “enjigiriza.” Kyali kigezo ekyali nga kyesigamiziddwa ku kutegeera okwongera kw’okumanya, n’olwekyo kyali kye kigezo kye kimu ekyawula abagezi n’ababi mu ssuula ey’ekkumi n’ebiri eya Danyeri, kubanga bannabbi bonna bakkiriziganya era balaga enkomerero y’ensi. Mu Danyeri ekkumi n’ebiri, “abagezi” bategeera, naye “ababi” tebategeera kweyongera kwa kumanya.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
لە پارچەکەی ئیشعیا، خەڵکەکە تاقی کرانەوە بە «وشەی یەزدان» کە «نەیان دەویست بیبیسن». ئەو «وشەی یەزدان»ەی دیاریکراو کە ڕەتیان کردەوە، و ئەوەی دەکرا بەهۆیەوە «تێبگەن» لە زیادبوونی «زانین»، ئەو یاسا کتێبییە پیرۆزە بوو کە پێناسەی ئەوە دەکات چۆن مێژووە پێغەمبەرییەکان بە ڕێستی ڕیزبەندی و هاوتاکردن. ئەوانەی لە پارچەکەی ئیشعیادا دەکەون، ئەو یاسایەیان ڕەت کردەوە کە ناساندنی ئەوە دەکات بۆ تێگەیشتن لە مێژوویەکی پێغەمبەری، پێویستە ئەو هێڵە «لێرە کەمێک، و لەوێش کەمێک» بدۆزیتەوە. ئەو وشەی یەزدانەی تاقیکردنەوەیەکی بەرهەم هێنا کە ئەوان ڕەتیان کردەوە، تەکنیکی هەڵبژاردنی هێڵە پێغەمبەرییەکان بوو لێرە و لەوێ، و پاشان دانانی یەکێک لەو هێڵانەی هەڵبژێردراوی مێژووی پێغەمبەری بە هاوتایی لەگەڵ ئەو هێڵانی دیکەی مێژووی پێغەمبەری کە هەمان بابەت دەخەنەڕوو. سەرکەوتنی هەوڵی دانانی هێڵ لەسەر هێڵ بەم شێوەیە، پشت دەبەستێت بە جێبەجێکردنی یاسا ڕاست و ڕەسەنەکانی لێکدانەوەی پێغەمبەری. ئەو یاسایانە، کە «فەرمان»ن، هەروەها دەبێت یەک بخرێنەوە، و لێرە و لەوێ لەناو کتێبی پیرۆزدا دەدۆزرێنەوە. پاکیزەکانی ئیشعیا کە لە تاقیکردنەوەکەدا سەرناکەون، بەو هۆیە وایان لێ دێت چونکە ئەو شتە سەرەکییە لەبیر دەکەن کە نابوو لەبیر بکەن، و ئەویش ئەوەیە کە مێژوو دووبارە دەبێتەوە.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Hatuna la kuogopa kuhusu wakati ujao, isipokuwa tutakaposahau njia ambayo Bwana ametuongoza, na mafundisho Yake katika historia yetu ya zamani.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Nzambi ka yandi nsoniki ya mvwanganinu ve, mpe dikwenda ya ngolo ya solo yina kele nde mbikudi nyonso ya Biblia ke monisaka mulongo mosi ya bisakulu. Bawu nyonso ve ke mona mambu mosi mpamba-mpamba na kati ya mulongo yango, kansi ntangu nyonso kele mulongo mosi kaka ya mambu na nsuka ya nsi-ntoto. Yo kele mambu yina ke twadisa na nsuka ya ntangu ya lemvo, mpe na manima na yo kele bampasi sambwadi ya nsuka, yina ke suka na Kuvutuka ya Zole ya Klisto. Lisolo ya mbikudi mosi lenda vanda ya bantu ya Nzambi ya kwikama na kati ya mulongo yango ya masolo, kansi kimbangi ya mbikudi yankaka lenda vanda ya bantu ya Nzambi ya kukonda kwikama, to ya États-Unis, Vatican, Nations Unies, basumbidi ya ntoto to Islam, kansi ntangu nyonso kele mulongo mosi kaka.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Malaki ꞌElijaa farri, as well as farriyingal ni irepresenda ta pagpakaladjan id Revelation chapter one, fourteen and eighteen, ug in farri ni Daniel eleven ug twelve, are in mismu ya aysa ka farri. Purtinaning baluy aysa ka guhit nu kasaysayan, pagka may sarii-sarii ran a talagang ambag para ta sugilanun.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Nsangu ya pwelele yina bantu bonso nyonso ke bakisaka ve mbote na yina me tala nsangu yina ya sipesiale, kele mambu yai: yo ke monisamaka kaka na bantu ya Nzambi penepene mpenza na nsuka ya ntangu ya komekama ya bantu. Sambu beto zaba nde nsangu yina ya sipesiale ke kebisaka ntangu nyonso nde nsuka ya ntangu ya komekama me kuma pene-pene, beto ta tala ntangu yai, mbala ya nkaka, kifwani yina kele pwelele mpenza na Biblia ya nsuka ya ntangu ya komekama.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Uyo utali wa buswe, leka atale wa buswe chimo; ne uyo uwafita, leka afite chimo; ne uyo uwololoke, leka wololoke chimo; ne uyo uwa mushilo, leka abe uwa mushilo chimo. Ukusokolola 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Mbala ya suka ya ntangu ya komekama esakolama na esika mosantu na likoló na maloba ya vɛrsɛ ya zomi na moko, esengeli ete ezala na nsango moko ya kokebisa ya sipesiale, ya esakweli, oyo ewuti na buku ya Emoniseli, mpe oyo efungwami mpo na basaleli ya Nzambe.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Na akambila, “Usikazie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Yeye aliye dhalimu, na aendelee kuwa dhalimu bado; naye aliye mchafu, na aendelee kuwa mchafu bado; naye aliye mwenye haki, na aendelee kuwa mwenye haki bado; naye aliye mtakatifu, na aendelee kuwa mtakatifu bado.” Ufunuo 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Mbele ya mapigo saba ya mwisho, kunapaswa kuwapo ujumbe maalumu wa kinabii utakaotambuliwa na watu wa Mungu. Wakati ule “umekaribia,” “unabii wa kitabu hiki” (unabii wa Ufunuo) uliokuwa umefungwa muhuri utafunguliwa. Unabii pekee katika kitabu cha Ufunuo ambao umefungwa muhuri ni unabii wa radi saba.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Ndzi vona ntsumi yin’wana ya matimba yi xika hi le tilweni, yi ambale papa: naswona nkwangulatilo a wu ri ehenhla ka nhloko ya yona, naswona xikandza-matilo xa yona a xi fana ni dyambu, naswona milenge ya yona a yi fana ni tinsika ta ndzilo; naswona a yi ri ni buku leyitsongo leyi pfulekeke evokweni ra yona: kutani yi veka nenge wa yona wa xinene ehenhla ka lwandle, ni wa ximatsi ehenhla ka misava, kutani yi huwelela hi rito lerikulu, kukota loko nghala yi bongola: naswona loko yi huwelelile, mabingu ya nkombo ma humesa marito ya wona. Kutani loko mabingu ya nkombo ma humesile marito ya wona, a ndzi ri kusuhi ni ku tsala: kutani ndzi twa rito ri huma etilweni ri ku eka mina, Pfalela swilo leswi mabingu ya nkombo ma swi humeseke, naswona u nga swi tsali. Nhlavutelo 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Ku nshinda nke ya kujariza kwa muntu gufunga, igihe “umwanya uri hafi,” hazoba uguhishurwa kw’ukuri kudasanzwe kwa Bibiliya kumenya “ibikwiye kubaho vuba.” Umumarayika akomeye wo mu Ibyahishuriwe Yohana icumi ni Yesu Kristo, yarize nk’Intambwe.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Umumarayika w’ubushobozi bwinshi wigishije Yohana ntiyari uwo munsi undi muntu usanzwe, ahubwo yari Yesu Kristo ubwe. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka bwumutse, bigaragaza uruhare ari gukora mu bihe bisoza by’intambara ikomeye iri hagati ye na Satani. Uwo mwanya werekana ububasha bwe busesuye n’ubutware bwe ku isi yose. Iyo ntambara yarushijeho gukomera no kurushaho kugirwa iya ngombwa uko ibihe byagiye bisimburana, kandi izakomeza bityo kugeza ku bihe bya nyuma, ubwo imikorere y’ubuhanga bukomeye bw’imbaraga z’umwijima izagera ku gasongero kayo. Satani, yifatanyije n’abanyabyaha, azayobya isi yose n’amatorero atemera urukundo rw’ukuri. Ariko umumarayika w’ubushobozi bwinshi arasaba ko bamwitaho. Avuga n’ijwi rirenga. Agomba kugaragariza abishyize hamwe na Satani ngo barwanye ukuri imbaraga n’ubutware by’ijwi rye.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Ku nkomo ya vikeo, “makanisa” ayo “Shetani” akudanganya akudanganyika kwa sababu hawakupokea upendo wa “kweli.” Neno “kweli” katika fungu kutoka 2 Wathesalonike ambalo Dada White amerejelea sasa hivi ndilo neno kuu la Kigiriki lililotokana na neno la Kiebrania linalotafsiriwa kuwa “kweli,” ambalo limeundwa kwa herufi tatu za Kiebrania na linamwakilisha Alfa na Omega. Je, kuna ushahidi wowote wa kibiblia kwamba ile kweli inayohusiana na kanuni ya kutajwa kwa mara ya kwanza, ambayo inawakilisha sifa ya tabia ya Kristo, ndiyo ile kweli inayokataliwa na kwa hiyo huzalisha upotovu mkuu?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Basi, bakwetu, twamilomba kwa kwisa kwa Mfumu wetu Yesu Kristo ne kwa kusanguluka kwetu pamo kuli yandi, nde beno kubuluka ntima malembe ve to beno yangalala ve, ata kwa mpeve, ata kwa ndinga, ata kwa mukanda bonso ti mekatuka kima beto, bonso nde Kilumbu ya Kristo mefika pene. Muntu mosi ve kabuna beno na mutindu mosi nyonso; sambu kilumbu yina kekwisa ve, kana ve kubuya kukwiza ntete, mpi muntu ya disumu kumonisama, mwana ya kubunga; yandi yina ketelamaka mpi ketombwamaka zulu ya nyonso yina kebingamaka Nzambi to yina kesambukamaka; na mutindu nde yandi, bonso Nzambi, kevanda na tempelo ya Nzambi, ke kudimonisa nde yandi kele Nzambi. Beno keyibuka ve nde, ntangu mono vandaka kaka ti beno, mono tubilaka beno mambu yai? MPI ntangu yai beno mezaba yina kekangaka, sambu yandi kumonisama na ntangu na yandi. Sambu ngindu ya masumu mesala dezia; kaka yandi yina ntangu yai kekangaka, ta landa kukanga tii ntangu yandi ta katulama na nzila. Bongo na nima muntu yina ya mbi ta monisama, yandi yina Mfumu ta manisa na mpeve ya yinwa na yandi, mpi ta fwa yandi na nsemo ya kwisa na yandi; yandi yina kwisa na yandi kele landila kisalu ya Satana, na ngolo nyonso mpe na bidimbu mpe na mambu ya ngitukulu ya luvunu, mpi na lukusi nyonso ya buzengi na kati ya bantu yina kebunga; sambu bo ndimaka ve luzolo ya kieleka, sambu bo vuluka. Mpi sambu na yai Nzambi ta tindila bo dibunga ya ngolo, sambu bo kwikila luvunu; sambu bo nyonso kuzengisama, bo yina kwikilaka ve kieleka, kansi bo sepelaka na buzengi. 2 Batesalonika 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
ئەم دەقە لە سەلۆنیکییەکان زۆرجار لە خشتەکانی حەبەقوق باس کراوە؛ بۆیە لەم خاڵەدا تەنها سەرنجێکی کورت دەکەین. ئەوەی خواهر وایت بە “کاری سەرسوڕهێنەری شەیتان” ناودەبات، هەمان ئەوەی پۆڵەسە بە “کارکردنی شەیتان بە هەموو هێز و نیشانە و پەرجووی درۆزن” دەناسرێت. ئەو کاری فریودەرانەی کە خواهر وایت و پۆڵەس دیاری دەکەن، لە یاسای یەکشەممە لە ویلایەتە یەکگرتووەکان دەست پێ دەکات.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papa wa Ufalme utakapolazimishwa kwa amri inayokiuka sheria ya Mungu, taifa letu litajitenga kabisa na haki. Wakati Uprotestanti utakaponyoosha mkono wake kuvuka lile pengo ili kushika mkono wa mamlaka ya Kirumi, wakati utakapovuka lile shimo refu ili kupeana mikono na Uroho, wakati, chini ya uvutano wa muungano huu wa namna tatu, nchi yetu itakapokataa kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya kijamhuri, na kufanya maandalizi kwa ajili ya kuenezwa kwa uongo na madanganyo ya kipapa, ndipo tutakapoweza kujua ya kwamba wakati umefika wa kutenda kwa ajabu kwa Shetani na kwamba mwisho umekaribia.” Testimonies, juzuu la 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Mu kipande iki cyo mu B’i Tesalonike turimo gusuzuma, Pawulo agaragaza ko papa wo ku mperuka y’isi ari umwe uvugwa mu magambo ane atandukanye. Papa ni “umuntu w’icyaha,” ni “umwana wo kurimbuka,” ni “amayobera y’ubugome” kandi ni “uwo munyabugome.” Pawulo atanga n’ibindi biranga papa birenze ayo mazina ane, kuko atumenyesha ko papa, (wari ukiri uwo mu gihe cyari kizaza ku minsi ya Pawulo) “azahishurwa mu gihe cye.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
پاپا «لە کاتی خۆیدا ئاشکرا دەبێت»، و ڕوونترین بەڵگەی ئینجیلی، هەرچەندە بە هیچ شێوەیەک تاکە ڕاستیی ئینجیلی نییە؛ ڕوونترین ڕاستیی ئینجیلی کە پاپای کڵێسای ڕۆما دژە-مەسیحی پێشبینیی پەڕتووکی پیرۆزە، بە حەوت ئاماژەی جیاواز و ڕاستەوخۆ لە پەڕتووکی پیرۆز دامەزراوە کە «کات»ـەکە دیاری دەکەن کە پاپایەتی تێیدا بەسەر زەویدا زاڵ دەبێت، هەمان ئەو «کات»ـەی کە مرۆڤایەتی پێی دەڵێت سەردەمی تاریکی. پەڕتووکی پیرۆز پاپا وەک پاپایەتی ئاشکرا دەکات بەوەی دووبارە و دووبارە ماوەی تەواوی ئەو «کات»ـە دیاری دەکات، لە 538 تا 1798، کە پاپایەتی جیهان حوکمڕانی دەکات. پاوڵۆس وتی ئەو لە کاتی خۆیدا ئاشکرا دەبێت.
Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Pawulo kandi agaragaza ko ari papa uwo “urwanya kandi akishyira hejuru y’icyitwa Imana cyose, cyangwa icyo basenga; ku buryo we, nk’Imana, yicara mu rusengero rw’Imana, yiyerekana ko ari Imana.” Mu bindi, ibi bigaragaza ko antikristo uvugwa mu buhanuzi bwa Bibiliya ari ikimenyetso cy’idini. Si Hitileri, cyangwa Alegizandere Mukuru. Ibi birushaho kugabanya neza irangamimerere rya papa, kuko atari gusa umunyagitugu w’idini, ahubwo ni umunyagitugu w’idini uvuga ko ari imbere mu rusengero rw’Imana. Antikristo avuga ko yicaye imbere mu itorero rya Gikristo.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Paulo na Daniel kwa mujibu wao, papa anapokuwa katika kanisa lake analolikiri kuwa la Kikristo, hudhihirisha tabia ya Shetani aliyetamani kuketi juu ya kiti cha enzi cha Mungu na kuinuliwa juu ya vitu vyote. Ninasema Paulo na Danieli, kwa maana wafafanuzi wengi wa Biblia hutambua kwamba Paulo anapoonyesha kuwa mojawapo ya sifa za papa ni kwamba yeye ni mwenye kujipenda kupita kiasi kabisa, Paulo alikuwa akinukuu tu maelezo ya Danieli kuhusu papa katika Danieli sura ya kumi na moja, ambapo Danieli huko anaandika:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
“Na mtemi atatenda kulingana na mapenzi yake mwenyewe; naye atajiinua, na kujitukuza juu ya kila mungu, naye atanena maneno ya ajabu dhidi ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itakapokamilika; kwa maana lile lililoamriwa litatendeka. Danieli 11:36.”
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Paulo, paapa ka narcissistic chharitra thu thuh a ṭawngtikah, Daniel ta chhiarhlan thu chu a sawi danglam a, paapa chu amah ngei hi “Pathian tiha koh apiang leh biak a nih apiang zawng zawng chungah a dodal a, a insângsang a; chutichuan amah chu Pathian angin Pathian biak inah a ṭhu a, amah chu Pathian a ni tih a entîr” tih a ni a ti. Daniel-a châng, paapa hnam chanchin hrechiangtu chu, paapa chu antikrista a ni tih “puang chhuak” tûra ruat “hun” chungchang pawh a sawi tel a; chumiin paapa chu “thinur beiseina a famkim hma” chuan “hlawhtling” tûrin a awm ang tih a hriattîr.
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
“uburakari” bwarangiye mu 1798, bityo rero Daniyeli muri uwo murongo (nubwo aha atari hamwe mu hantu ndwi havugwa mu buryo butaziguye mu bitabo bya Daniyeli n’Ibyahishuwe aho amateka y’imyaka 1260 avugwa), ariko kandi agaragaza mu buryo butaziguye ububasha bwa gipapa kandi akerekana ko bwakomeretse “igikomere cyica,” nk’uko Yohana abyita, mu 1798. Nuko uwo murongo ugaragaza iherezo ry’igihe cy’ingoma ya gipapa, nubwo utagaragaza uburebure bw’icyo gihe cy’ingoma.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Mu kipande icyo, Pawulo kandi agaragaza ububasha bwari kubuza ubupapa gufata ubutegetsi bw’isi mu wa 538, ubwo yavugaga ko Abatesalonike yandikiraga bari basanzwe bazi uko kuri kwihariye. Yabajije ati: “Ntimwibuka yuko, nkiri kumwe namwe, nababwiye ibyo bintu?” Abibutsa ko bari basanzwe bazi “ikibuzaho” (bisobanura ikibuza) ubupapa kugeza igihe bwari “kuzahishurirwa mu gihe cyabwo.” Ububasha bwabanjeho kandi bukabuza ubupapa gufata ubutegetsi bw’isi ni bwo bubasha bwari butegeka isi igihe Pawulo yandikaga urwo rwandiko. Bwari Roma ya gipagani. Pawulo yanditse ko Roma ya gipagani yari “gukurwa mu nzira” kugira ngo ubupapa bushobore gufata ubutegetsi bw’isi.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Ufahamu huu ndio uliomwongoza William Miller kutambua kwamba nguvu iliyowakilishwa kama “ya daima” katika kitabu cha Danieli ilikuwa Roma ya kipagani. Uadventista unatambua kwamba muundo huo, na kwa hiyo ufahamu wote wa kinabii wa William Miller, ulijengwa juu ya uelewa wake wa vitabu vya Danieli na Ufunuo, na kwamba vitabu hivyo viwili vinazungumzia nguvu mbili za uharibifu wa ukiwa, yaani Roma ya kipagani na Roma ya kipapa. Katika kifungu cha Wathesalonike, Miller, akiwa tayari anajua (kama kila Mprotestanti alivyojua katika siku zake, kwamba papa alikuwa mpinga-kristo); alipotambua kwamba Roma ya kipagani ilikuwa nguvu ya kihistoria iliyotangulia utawala wa kipapa, na kwamba Paulo alikuwa amesema ya kuwa Roma ya kipagani ilipaswa kuondolewa kabla ya upapa kupanda kwenye kiti cha enzi cha dunia, ndipo akaunganisha jambo hili na kitabu cha Danieli na “ya daima,” ambako inatajwa mara tatu kwamba ya daima ilipaswa “kuondolewa” kabla ya upapa kuutawala ulimwengu. Ushuhuda wa Paulo ulimwezesha Miller kuona kwamba Roma ya kipagani ilikuwa “ya daima” ya Danieli, na baada ya hapo akaweza kutambua kwamba nguvu mbili za uharibifu wa ukiwa za Danieli zilikuwa Roma ya kipagani na Roma ya kipapa. Ukweli huu unawakilisha msingi wa vuguvugu la Wamillerite. Uadventista kwa hakika kabisa unaikataa kazi ya Miller leo, lakini bado unaelewa kwamba muhtasari huu wa jinsi Miller alivyositawisha uelewa wa “ya daima” katika Danieli unathibitisha kwamba nguvu ambayo Paulo anasema “huzuia” kuinuka kwa nguvu ya kipapa mpaka ilipoondolewa ilikuwa Roma ya kipagani, ndiyo uchambuzi sahihi wa mawazo ya Miller kuhusu masuala haya.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Na kuelwiri ka “kwaa kyo kila siku” mu kitabu kya Danieli ni ishara ya Rumi ya kipagani, iliyoitangulia falme ya Rumi ya kipapa ambayo Danieli alikuwa ameiwakilisha kuwa chukizo la uharibifu, ndipo Miller aliweza kutambua nyakati za kinabii zinazohusiana na falme za unabii wa Biblia; na akili yake ilipofunguliwa kwa maono hayo, akakusanya mfululizo wa kweli zinazowakilisha misingi ya Uadventista. Kweli hizo zilitiwa muhuri juu ya majedwali mawili ya chati za waanzilishi za 1843 na 1850. Kweli hizo ndizo msingi wa Uadventista, nazo zilijengwa juu ya utambuzi wa “wakati.” Historia ya wakati ambao misingi hiyo iliwekwa ni mada ya msingi katika Majedwali ya Habakuki.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
لە خشتەکانی حەبەقوقدا ئەوە نیشان نەدراوە کە ئەو بناغانەی کە لەسەر کات دامەزرابوون، سازەیەکیان بەرهەم هێنا کە ئەو دیدە پێشکەش دەکات کە بۆ نەوەی کۆتایی پێویستە تاکو بناسێت کە ڕاستیگەلێک هەبوون کە وەک بناغان نواندراون. یەکەم ڕاستییەک هەبوو کە هەمان بەردی یەکەم بوو کە لە بناغەکەدا دانرا، بەڵام «هەمووڕۆژە» لە پەڕتووکی دانیالدا یەکەم ڕاستیی میللەر نەبوو. ئەو ڕاستییەی کە دەبوو بەردی یەکەم بێت لەو بناغەیەدا کە میللەر بۆ بنیادنانەوەی هەستاندرابوو، «حەوت جار»ی لاویان بیست و شەش بوو، بەڵام بەبێ ڕاستیی «هەمووڕۆژە»، میللەر نەتوانیوو دەستکارەی پێشبینییەکە بناسێت کە پێویستی پێی هەبوو بیناسێت تاکو پەیامی فریشتەی یەکەم پێشکەش بکات. سازەکەی ئەو بریتی بوو لە دانانی پێشبینی لە چوارچێوەی دوو هێزی وێرانکەر. میللەر لەبارەی ئەژدیها (ڕۆمای بەتپەرست) و ئاژەڵەکە (پاپایەتی) دەدووایەوە. فریشتەی سێیەم لەبارەی ئەژدیها (نەتەوە یەکگرتووەکان)، ئاژەڵەکە (پاپایەتی)، و پێغەمبەری درۆزن (ویلایەتە یەکگرتووەکان) دەدوێت.
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Umuntu niyemera ubuhanuzi bw’ibihe bwose, si bumwe gusa, ahubwo bwose, bwashyizwe ahagaragara n’Abamillerite ku mashati abiri y’abapayoniya bera, uwo muntu akwiriye gusuzuma ku giti cye ayo kuri. Ni gute wabwemera, niba utarigeze ubusuzuma? Niba abo bantu bashakashaka ukuri kw’ishingiro bagira uko kuri inshingano yabo bwite yo kukugerageza, kandi nyuma bakemera uko kuri kose, ubwo baba bubatse ku Rutare, atari ku musenyi.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Bari abo bahagaze nk’abarinzi b’Imana ku nkike za Siyoni babe abantu bashobora kubona akaga mbere y’uko kagera ku bantu,—abantu bashobora gutandukanya ukuri n’ikinyoma, gukiranuka no kutagukiranuka.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“ئاگادارکردنەوەکە هاتووە: نابێت هیچ شتێک ڕێگەی پێ بدرێت بێتە ناوەوە کە بناغەی ئەو باوەڕە بشێوێنێت کە ئێمە لەسەری درووستکردن بووین هەر لەو کاتەوە کە پەیامەکە لە 1842، 1843، و 1844 هات. من لە ناو ئەم پەیامەدا بووم، و هەر لەو کاتەوە تا ئێستا لەبەردەم جیهان وەستاوەم، دڵسۆز بەو ڕووناکییەی کە خودا پێی داوین. ئێمە مەبەستمان نییە پێی خۆمان لەو سەکۆیە لاببەین کە لەسەری دانرابوون کاتێک ڕۆژ بە ڕۆژ بە نوێژی جددی داوامان لە یەزدان دەکرد، بەدوای ڕووناکیدا دەگەڕاین. ئایا وا دەزانن دەتوانم ئەو ڕووناکییە واز لێبهێنم کە خودا پێی داوم؟ دەبێت وەک تاشەبەردی سەردەمان بێت. هەر لەو کاتەوە کە دراوە، ڕێنماییم کردووە.” Review and Herald, April 14, 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Kuli aba abasyangwumvwa basobole kusunsula obunnabbi obw’ebiseera obw’ebyafaayo by’Aba-Millerite, kyetaagisa okukola omulimu ogw’okutunuulira ebiseera eby’ebyafaayo ebikiikirirwa obunnabbi obw’ebiseera. Kino kikiikirira omulimu gw’okulaga ebibaddewo ku lunyiriri lw’ebiseera. Omuyizi w’obunnabbi bw’atuuka ku mutendera gw’okunoonyereza nga alowooza ku biseera bino eby’obunnabbi, ebyategeezebwa Aba-Millerite okuva mu Bayibuli era oluvannyuma ne byesigamizibwa ku byafaayo ebyawandiikibwa, anaabanga mu kifo eky’okutegeera nti ebyafaayo ebiri ku ntandikwa y’obunnabbi obw’ebiseera buno mu ngeri ey’akabonero bifaananya ebyafaayo ebiri ku nkomerero y’obunnabbi obwo obumu. Ng’ayimiridde ku ndabika eyo, omuyizi alina okuyiga nti ebyafaayo byeddamu. Era ng’okutegeera okwo kuteekeddwawo, alina n’okulaba nti Yesu alaga enkomerero ng’akozesa entandikwa.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Na kutoka katika mfululizo wa kinabii wa unabii unaoonyesha mwisho wa ulimwengu kuwa ni “ujenzi wa hekalu,” mwanafunzi anapaswa kujua kwamba kuna jiwe la mwisho la kilele linalowekwa juu ya hekalu lililojengwa juu ya msingi. Anapaswa kufikia kuona kwamba msingi wa hekalu ambao Miller alitumiwa kuuweka wazi (ambao unamwakilisha Yesu Kristo, kwa maana hakuna msingi mwingine unaoweza kuwekwa isipokuwa Yesu Kristo), ulikuwa ni msingi uliojengwa juu ya wakati wa kinabii. Kwa kuwa Yesu anaueleza mwisho kwa mwanzo, mwanafunzi anapaswa pia kuona kwamba jiwe la kilele, jiwe la mwisho juu ya hekalu—lazima lifanane na msingi. Msingi wa hekalu kwa Miller ulikuwa wakati wa kinabii, lakini msingi huo hata hivyo haukuwa mwingine ila Yesu Kristo.
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. 1 Corinthians 3:10, 11.
Li gorî kerema Xwedê ya ku ji min re hatiye dayînê, ez wekî avakerêkî serwer û hûşyar bingeh danîme, û yê din li ser wê ava dike. Lê bila her kes baş hay ji awayê ku li ser wê ava dike hebe. Çimkî tu kes nikare bingehê din danîne ji bilî yê ku hatiye danîn, ku ew Îsa Mesîh e. 1 Korîntî 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Paulo arikumenyesha umurimo wiwe nk’ukwubaka urusengero rw’ivyo yashizeko urufatiro canke intango. Yari intumwa ku Banyamahanga, kandi yarakoreshejwe mu gushinga urufatiro rw’ishengero rya Gikristo. Muri ico gice nyene, Paulo kandi arerekana yuko imibiri yacu ari urusengero rwa Mpwemu Yera. Hari kandi urusengero rwa Salomo n’ihema ry’ibonaniro ryo mu bugaragwa, kandi ivyo vyose bifise imishinge, vyose bigaserukirwa muri Yesu Kristo. Urufatiro Miller yakoreshejwe gushinga rwari urusengero rw’Abadiventisti, kandi urufatiro rw’urwo rusengero ata gukeka ni Yesu Kristo, ariko mu buryo burushirije kuba ubwihariye ni urwo rusengero rwubakwa n’ibikoresho vya mpwemu kandi vya kinyakuvugishwa n’Imana.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
لەبەر ئەوە، سەنگی سەرەکی هەروەها دەبێت عیسی مەسیح بێت، بەڵام سەنگی سەرەکی هەروەها دەبێت یاسایەکی پێشبڕکێی پێغەمبەری لەخۆ بگرێت، چونکە بۆ میلەر کۆمەڵە یاسایەک درا کە یاسای پێشبڕکێی میلەرییەکان تێدا بوو، کە بریتی بوو لە بنەمای «ساڵ بۆ رۆژێک». بەبێ ئەو یاسایە، ناسینەوەی پێغەمبەرایەتیی کات نییە، و لەبەر ئەوە هیچ بنەمایەک نییە. پێویستە هاوتایەک لە کۆتاییدا هەبێت کە نوێنەرایەتی عیسی مەسیح بکات (بنەما) و یاسایەکی پێشبڕکێ بێت لەناو کۆمەڵە یاسایەکدا کە ئاشکراکردنی عیسی مەسیح دامەزرێنێت. ئەو یاسایەش بە دڵنیاییەوە یاسای «یەکەم باس»ە، کە تایبەتمەندییەک لە کەسایەتی مەسیح نوێنەرایەتی دەکات کە کۆتایی لە سەرەتادا دیاری دەکات.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
Katika 2 Wathesalonike, wale ambao hawakupokea kuipenda ile kweli wapate kuokolewa, waliikataa kweli kama inavyowakilishwa na neno la Kigiriki lililotokana na neno la Kiebrania lililoundwa kwa herufi tatu, ambalo limetafsiriwa kuwa “kweli” katika Agano la Kale. Kundi lile linalopokea upotevu wenye nguvu, kwa sababu waliamini uongo, lilikataa kurejea kwenye mapito ya kale, misingi ya Uadventista kama ilivyowakilishwa juu ya chati mbili takatifu. Basi, katika kifungu ambacho tumekuwa tukikizingatia kwa muda fulani sasa, inasema:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Yohana’yigishije uwo mumarayika ukomeye ntiyari undi muntu usanzwe, ahubwo yari Yesu Kristo ubwe. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka bwumye, bigaragaza uruhare ari gukora mu bihe bya nyuma by’intambara ikomeye iri hagati ye na Satani. Uwo mwanya werekana ubushobozi bwe bw’ikirenga n’ubutware bwe ku isi yose. Iyo ntambara yagiye irushaho gukomera no gufata indi ntera uko ibihe byagiye bisimburana, kandi izakomeza ityo kugeza ku bihe byayo bya nyuma, igihe ibikorwa by’ubuhanga by’imbaraga z’umwijima bizagera ku gasongero kabyo. Satani, yifatanyije n’abantu babi, azayobya isi yose n’amatorero atemera gukunda ukuri. Ariko uwo mumarayika ukomeye asaba ko bamwumvira. Arangurura ijwi rirenga. Agomba kwereka abifatanyije na Satani ngo barwanye ukuri imbaraga n’ubutware bw’ijwi rye.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Omutindo guno ogw’enyuma, “amakanisa agaatafuna okwagala okw’amazima” ge bagole ababi era abasirusiru aba Danyeri ne Matayo, abo Amoosi 8:12 b’alaga nti balitandika okunoonya obubaka bwa Katonda obw’okulabula obusembayo nga kiwedde nnyo. Kiwedde nnyo, kubanga baakkiriza obulimba obukwata ku misingi gy’Obwadiventi. Obwadiventi bwatandika okusooka okunywa ku bulimba obwo mu 1863, era okuva olwo kyali kuserengeta kwokka okutuuka ku nkomerero.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Ndzi pfa ndzi tsala leswi, swi nga endleka swi ri swa miehleketo ya mina ntsena; kambe hi rihi ku vonakala lokuntshwa ka vuprofeta loku nghenisiweke eka Vua-Adventist ku sukela hi 1863? Ellen White u vula hi ta rungula ra Jones na Waggoner ra 1888 leswaku a ri ri rungula leri a a ri chumayela ku ringana malembe yo tala. Rungula ra vona ri nga ha va ri twakale ri ri lerintshwa naswona ri chavisa eka Vua-Adventist hi 1888, kambe ku va lerintshwa ka rona ni ku chavisa koloko a swi vangiwanga hi rungula lerintshwa, kambe hi ku fa mahlo loku a ku ri karhi ku wela vanhu va Xikwembu ku sukela hi 1863.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen White, 1863 이전에 재림교가 라오디게아의 상태에 있다고 밝혔다. 그러므로 라오디게아의 눈먼 상태는 이미 1863 이전부터 재림교 위에 스며들고 있었다. 그러나 1863년에 교회는 레위기 26장의 “일곱 때”에 관한 진리를 공식적으로 제쳐 두었는데, 그것은 곧 밀러가 발견한 맨 처음의 “시간 예언”이었다. 1863년 이후로 재림교 안에서 드러난 예언적 빛은 전혀 없었다! 무엇이 변하였는가?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
ئەو یەکەم بەردەی بناغەی پەرستگاکە کە لەسەر کاتی پێشبینیکراو بنیاد نرابوو و عیسای مەسیحی نیشان دەدا، لەلایەن ئەدڤێنتیزمەوە لە ساڵی 1863دا لاوەکەوت. ئەو یەکەم بەردەیەی میلەر لە بناغەی پەرستگاکەدا داینا، کە لەسەر کات وەستاندرا بوو و لە دانیالدا لەلایەن مەسیحەوە پێشکەش کرابوو، ئەوەی خۆی وەک پالمۆنی، «ژمێریاری سەرسوڕهێنەر»، نیشان دابوو، ڕەت کرایەوە و لاوەکەوت. ئەو هەر یەکەم بەردەیەی میلەر دۆزییەوە…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“ڕەتکراوی پێشبینیی بەردەکە دەهێنایەوە، مەسیح ئاماژەی بە ڕووداوێکی ڕاستەقینە لە مێژووی ئیسرائیل کرد. ئەو ڕووداوە پەیوەندیدار بوو بە دروستکردنی یەکەم پەرستگایەکە. هەرچەندە لە کاتی هاتنی یەکەمی مەسیحدا بە شێوەیەکی تایبەت جێبەجێبوونی هەبوو، و دەبوو بە هێزێکی تایبەت بانگەواز بۆ جولەکەکان بێت، هەروەها وانەیەکیش بۆ ئێمە هەیە. کاتێک پەرستگای سلێمان دروستکرا، بەردە گەورەکان بۆ دیوارەکان و بنچینەکە بە تەواوی لە کانگە بە ئامادەکراوی هێنرابوون؛ دوای ئەوەی گەیەنرانە شوێنی بنیاتنان، نەبوو هیچ ئامێرێک لەسەریان بەکاربهێنرێت؛ کرێکاران تەنها ئەوەیان پێویست بوو کە لە شوێنی خۆیاندا دایانبنێن. بۆ بەکارهێنان لە بنچینەدا، بەردێک بە قەبارەیەکی نائاسایی و بە شێوەیەکی تایبەت هێنرابوو؛ بەڵام کرێکاران هیچ شوێنێکیان بۆی نەدۆزییەوە، و ئامادە نەبوون بیپەسەندن. ئەو بەردە، وەک لەسەر ڕێگایان بە بێ بەکارهێنان کەوتبوو، بۆیان مایەی بێزاریکردن بوو. ماوەیەکی درێژ بەردێکی ڕەتکراو مایەوە. بەڵام کاتێک بنیاتنەران گەیشتنە دانانی گۆشەبەرد، ماوەیەکی زۆر گەڕان بۆ ئەوەی بەردێک بدۆزنەوە کە قەبارە و هێزی پێویست و شێوەی گونجاوی بۆ گرتنی ئەو شوێنەی تایبەت هەبێت، و بتوانێت ئەو بارە گەورەیە هەڵبگرێت کە لەسەری دادەنیشێت. ئەگەر لە هەڵبژاردنیان بۆ ئەم شوێنە گرنگەدا هەڵەیەکی ناعاقڵانەیان کردایە، ئاسایشی تەواوی بیناکە دەکەوتە مەترسییەوە. دەبوو بەردێک بدۆزنەوە کە بتوانێت کاریگەریی خۆر، بەستن، و زریان بەرگە بگرێت. لە کاتە جیاوازەکاندا چەندین بەرد هەڵبژێردرابوون، بەڵام لە ژێر فشاری بارە زۆر گەورەکاندا پەرتەپەرت بوونەوە. هەندێکی دیکەش تاقیکردنەوەی گۆڕانکاریی ناوەختی هەوا بەرگەیان نەگرت. بەڵام لە کۆتاییدا سەرنج ڕاکێشرا بۆ ئەو بەردەی کە ماوەیەکی زۆر ڕەتکرابوو. ئەو بەردە خراپەی هەوا، خۆر و زریان بینیبوو، بێ ئەوەی بچووکترین کەلێنێکی تێدا دیاربکەوێت. بنیاتنەران ئەو بەردەیان پشکنین کرد. هەموو تاقیکردنەوەیەکی بەرگە گرتبوو جگە لە یەکێک. بڕیاریان دا، ئەگەر بتوانێت تاقیکردنەوەی فشاری توند بەرگە بگرێت، بۆ گۆشەبەرد وەریبگرن. تاقیکردنەوەکە ئەنجامدرا. بەردەکە پەسەندکرا، بۆ شوێنی دیاریکراوی خۆی هێنرا، و دەرکەوت کە بە تەواوی لەوێ دەگونجێت. لە بینینی پێغەمبەرانەدا، ئیشایا پێشان درا کە ئەم بەردە هێمای مەسیحە. دەڵێت:”
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“‘Mumtakatifue Bwana wa majeshi Yeye mwenyewe; naye awe hofu yenu, naye awe kitisho chenu. Naye atakuwa mahali patakatifu; lakini atakuwa jiwe la kujikwaza na mwamba wa kuangusha kwa nyumba zote mbili za Israeli, mtego na tanzi kwa wenyeji wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa.’ Akipelekwa chini katika njozi ya kinabii hadi ujio wa kwanza, nabii anaonyeshwa kwamba Kristo atachukua majaribu na vipimo ambavyo matendo yaliyofanywa kwa jiwe kuu la pembeni katika hekalu la Sulemani yalikuwa ishara yake. ‘Kwa hiyo, Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni kwa msingi jiwe, jiwe lililojaribiwa, jiwe kuu la pembeni la thamani, msingi ulio imara; yeye aaminiye hatafanya haraka.’ Isaya 8:13–15; 28:16.”
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
“Mangalamko gya retililiwa, Nzambi wasoola dibwe dia lusekeleko, ne wa ditya Yandi mwinaye. Wa dibiikila ne, ‘lusekeleko lua bushuwa.’ Bantu bônsò ba pa buloba badi ne bua kutentekela pa dîdi mitalu yabu ne makenga abu; dîdi ne bua kuikala dikole bua kuyikokela yônsò. Ne dikenga dionso dipuangane, badi ne bua kutunga pambidi padi. Kilisto mmu ‘dibwe didi dimanyishiibwe.’ Bônsò badi batèèkela ditalala diabu mu Yandi, Yandi kàtukù ubafikisha ku dipanga dia ditekemena. Yandi mmukole kuikala pansi pa miyi yônsò. Yandi mmukokèle mpressio wa dipanga dia Adama, ne dipanga dia bana bende, ne mmupatuke bu mutshimunyi udi ushinda menemene bukole bua bubi. Yandi mmukokèle mitalu yônsò idi milwe pa Yandi ku luse lua mukaji ne mulume yônsò udi ululangana ne malu mabi ende. Mu Kilisto, mwoyi udi ne dipanga mmumone dipungila. Yandi ngudi lusekeleko lua bushuwa. Bônsò badi bamuvwija ntentelelu wabu, badi bapuule mu dikengi dia menemene.”
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
“Mu buprofeti bwa Yesaya, Kristo avugwa ko ari urufatiro rwizewe kandi akaba ibuye ritsitaza. Intumwa Petero, yandikiye ahumekewe na Mwuka Wera, agaragaza mu buryo busobanutse uwo Kristo abera ibuye ry’urufatiro, n’uwo abera igitare gitsitaza:
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
“‘So be it you have tasted that the Lord is gracious. To Him coming, as to a living stone, truly rejected of men, but chosen by God and precious, you also, as living stones, are being built up into a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. Therefore also it is contained in the Scripture, Behold, I lay in Zion a chief cornerstone, elect, precious; and he who believes on Him shall not be put to shame. To you therefore who believe, He is precious; but to those who are disobedient, the stone which the builders rejected, the same has become the head of the corner, and a stone of stumbling and a rock of offense, even to those who stumble at the word, being disobedient.’ 1 Peter 2:3–8.”
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
“Waamini hao, Kristo ndiye msingi wa hakika. Hawa ndio wale wanaoanguka juu ya Mwamba na kuvunjwa. Hapa kujiweka chini ya Kristo na imani katika Yeye ndivyo vinavyowakilishwa. Kuanguka juu ya Mwamba na kuvunjwa ni kuuacha haki yetu wenyewe na kwenda kwa Kristo kwa unyenyekevu wa mtoto, tukitubu makosa yetu, na kuamini katika upendo Wake wa kusamehe. Vivyo hivyo, ni kwa imani na utii ndipo tunapojenga juu ya Kristo kama msingi wetu.”
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Eheno jiwe hili lililo hai, Wayahudi na watu wa Mataifa pia waweza kujenga. Huu ndio msingi wa pekee ambao juu yake twaweza kujenga kwa usalama. Ni mpana kiasi cha kuwatosha wote, na una nguvu za kutosha kuhimili uzito na mzigo wa ulimwengu wote. Na kwa kuunganishwa na Kristo, lile jiwe lililo hai, wote wajengao juu ya msingi huu huwa mawe yaliyo hai. Watu wengi huchongwa, husuguliwa, na kupambwa kwa juhudi zao wenyewe; lakini hawawezi kuwa ‘mawe yaliyo hai,’ kwa sababu hawaunganishwi na Kristo. Pasipo muungano huu, hakuna mtu awezaye kuokolewa. Pasipo uzima wa Kristo ndani yetu, hatuwezi kustahimili dhoruba za majaribu. Usalama wetu wa milele hutegemea kujenga kwetu juu ya msingi ulio imara. Makutano wengi leo wanajenga juu ya misingi ambayo haijajaribiwa. Mvua inaponyesha, na tufani inapovuma kwa ghadhabu, na mafuriko yanapokuja, nyumba yao itaanguka, kwa sababu haikuwekwa juu ya Mwamba wa milele, jiwe kuu la pembeni, Kristo Yesu.”
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Kwa bo abo bakugwa ku iZwi, kuba tabakutiiya,’ Kristo ni ibwe lyakukhumya. Lelo ‘ilibwe abo bakubaka bo bakalirema, ilyo line ni lyo lyabaye umutwe wa pa ngodya.’ Nga libwe ilyakalemwa, Kristo mu mulimo wakwe wa pa nsi alipitile mu kusulibwa no kupontwa. Ali ‘uwasulibwa no kulemwa ku bantu; umuntu wa bulanda, uwishibila ubulanda: … alasulibwe, naifwe tatwamubalilepo.’ Esaya 53:3. Lelo inshita yali ipepifye iya kuti akwezgiwe mu bukata. Ku kubuka ku bafwe akalangilwa ati ‘Mwana wa Lesa mu maka.’ Abaroma 1:4. Pa kwisa kwakwe kwa cibili akamoneka nga Mukama wa mu igulu no mu nsi. Abo abali nomba mu kushimwipika pa musalaba bakeshiba ubukulu bwakwe. Imweo yonse ya mu cilengwa yonse nga ilemona, ilibwe ilyakalemwa likaba umutwe wa pa ngodya.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Na juu ya yeyote litakayemwangukia, litamsaga na kumfanya unga.” Watu waliomkataa Kristo walikuwa karibu kuuona mji wao na taifa lao vikiharibiwa. Utukufu wao ungevunjwa, na kutawanywa kama mavumbi mbele ya upepo. Nayo ni nini iliyowaangamiza Wayahudi? Ilikuwa ni lile mwamba ambalo, kama wangelijenga juu yake, lingekuwa usalama wao. Ilikuwa ni wema wa Mungu uliodharauliwa, haki iliyokataliwa kwa dharau, rehema iliyopuuzwa. Wanadamu walijiweka wenyewe katika upinzani dhidi ya Mungu, na yote yaliyopaswa kuwa wokovu wao yakageuzwa kuwa maangamizi yao. Yote ambayo Mungu alikusudia kwa uzima walikiona kuwa ni kwa mauti. Katika kusulubishwa kwa Kristo na Wayahudi kulihusishwa maangamizi ya Yerusalemu. Damu iliyomwagika juu ya Kalvari ndiyo ilikuwa uzito uliowazamisha katika uharibifu kwa ulimwengu huu na kwa ulimwengu ujao. Ndivyo itakavyokuwa katika ile siku kuu ya mwisho, hukumu itakapowaangukia wale wanaoikataa neema ya Mungu. Kristo, mwamba wao wa kujikwaza, ndipo atakapoonekana kwao kama mlima wa kisasi. Utukufu wa uso Wake, ambao kwa wenye haki ni uzima, kwa waovu utakuwa moto ulao. Kwa sababu ya upendo uliokataliwa, neema iliyodharauliwa, mwenye dhambi ataangamizwa.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Bi gelek nimûne û hişyarîyên dubare, Îsa nîşan da ku encama redkirina Kurê Xwedê ji aliyê Cihûyan ve dê çi be. Di van gotinan de, Wî hemû kesên di her serdemê de ku Wî wekî Rizgarkera xwe qebûl nakin, qast dikir. Her hişyarî ji bo wan e. Perestgeha bêhurmetkirî, kurê neguhdar, cotkarên derewîn, avakerên bi heqaret, hemberê xwe di ezmûna her gunehkarî de hene. Heke ew tobe neke, ew ceza ku wan pêşnîşan dida, ya wî dê be.” Desire of Ages, 597–600.
We will continue this in the next article.
Tukendeleza jambo hili katika makala inayofuata.