“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

“Ang sa pagsusi sa umá ug sa pagkalot aron sa mahalong mga mutya sa kamatuoran, ang mga tinagong bahandi maila. Sa dili damha atong makaplagan ang bililhong mineral nga angay tipunon ug ampingan ingon nga bahandi. Ug ang pagpangita kinahanglan ipadayon. Hangtod karon, daghan kaayo sa bahandi nga nakaplagan nahimutang duol sa nawong, ug sayon ra makuha. Kon ang pagpangita himoon sa husto, ang tanang paningkamot pagabuhaton aron mapadayon ang putli nga pagsabot ug kasingkasing. Kon ang hunahuna magpabiling bukás ug sa kanunay nagasusi sa kapatagan sa pagpadayag, atong makaplagan ang adunahang mga tipiganan sa kamatuoran.”

“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

“Ukeli wa kale utafunuliwa katika nyanja mpya, na ukweli utaonekana ambao umepuuzwa katika utafutaji. Kweli zenye nguvu zimezikwa chini ya hila za kosa, lakini zitapatikana na mtafutaji mwenye bidii. Anapopata na kufungua hazina ya vito vya thamani vya ukweli, huo si wizi; kwa maana wote wanaovithamini vito hivyo wanaweza kuvimiliki, na ndipo wao pia wanakuwa na hazina ya kuwafungulia wengine. Yeye atoaye hawanyang’anywi hazina; kwa maana aiangalia kwa makini ili aweze kuiwasilisha kwa namna itakayowavuta wengine, naye hupata hazina mpya....”

“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

“Abahagarara imbere y’abantu nk’abigisha b’ukuri bakwiriye guhangana n’insanganyamatsiko zikomeye. Ntibakwiriye guta igihe cy’igiciro bavuga iby’ingingo z’idakwiriye. Nimwige Ijambo, kandi mubwirize Ijambo. Ijambo ribe mu maboko yabo nk’inkota ityaye, ifite ubugi bubiri. Nirihamye ukuri kwahise kandi ryerekane ibizaba mu gihe kizaza.

“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

“Bumunyinya obwongeye bulyamuminkila ku mazima gona agakwene ag’obunabbi, era galirabibwa mu bujja n’okumasamasa, kubanga emisana egyaka ey’Enjuba ey’Obutuukirivu giryamulikira byona.” Manuscript Releases, voliyumu 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Ndzi pfumela leswaku sweswi ndzi se ndzi veke swifaniso swo ringana swa vuprofeta hi swihloko leswi hundzeke leswaku hi va ni ndhawu leyinene yo kongomisa eka yona loko hi sungula ku ya emahlweni hi buku ya Nhlavutelo. Loko mi hlaya swihloko leswi eka inthanete, ndzi nga tshembha leswaku ma swi twisisa leswaku swihloko swi landzelana hi masiku. Ndzi twisisa leswaku ku ni lava landzelaka swihloko lava toloveleke ngopfu eka swo tala leswi ndzi swi avelaka, naswona ndzi va kombela ku rivalela hikwalaho ka ku vuyelela hinkwako. Ndzi ringetile ku nyika nseketelo wo ringanela wa Matsalwa eka ntiyiso lowu hi khomaka wona, leswaku loyi a nga lontshwa eka milawu ya nawu leyi Future for America yi yi tirhisaka a ta twisisa naswona a ya emahlweni a tshama a khomekile, hambileswi a nga ha vaka a pfumala ku tolovelelana kun'wana ni kun'wana na mianakanyo leyi leyi vo tala eka hina hi yi tivaka khale.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Mu vintu bimpe bikolela ngolo menemene, bivulu byôna nambeene kutala ne kubimanya ku ntwala ya ntangu eyele, bya zibulwila mu mukanda wa Kusololwa. Nanga ngaali mukwate buyuki bwa kubika solo ayi ku meso a bantu bonso buvulu bwa bantu bônsu, kaayi ntete kutunga mutwe wa lusadisu lwa buprofete kumpala ya kubisakidila, kanshi solo ayi mapiya ngolo ne mapiya menemene, ne makata menemene, nansha ndiina kubisakidila kakutala kusansha mushinge umo ku udi wa kubiteeka, udi ngindila ne usononeka bonso kuzibulula kwa Kusololwa oku kwenzeka penepene ne kuikala kwa probation.

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.

Akambwira ati, “Usindikize mawu a uneneri a bukuli ayi, pakuti nthawi yayandikira. Wosalungama, apitirize kukhala wosalungama; ndi wodetsedwa, apitirize kukhala wodetsedwa; ndi wolungama, apitirize kukhala wolungama; ndi woyera mtima, apitirize kukhala woyera mtima.” Chivumbulutso 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

عیسی دربارەی آموزشِ حقیقت اصلی‌ای را بیان کرد که من بر این باورم در اینجا نیز کاربرد دارد. این اصل در چارچوبِ شناساییِ کارِ روح‌القدس قرار داده شده است.

And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

Na hataakapokuja, atauuhukumu ulimwengu kwa habari ya dhambi, na ya haki, na ya hukumu: kwa habari ya dhambi, kwa sababu hawanisadiki mimi; kwa habari ya haki, kwa sababu mimi naenda kwa Baba yangu, wala ninyi hamtaniona tena; kwa habari ya hukumu, kwa sababu mkuu wa ulimwengu huu amehukumiwa. Bado ninayo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa. Lakini yeye atakapokuja, huyo Roho wa kweli, atawaongoza awatie kwenye kweli yote; kwa maana hatasema kwa shauri lake mwenyewe; lakini yote atakayoyasikia, ndiyo atakayoyasema; naye atawaonyesha mambo yajayo. Yeye atanitukuza mimi; kwa kuwa atatwaa katika yaliyo yangu, na kuwahubiria ninyi. Yohana 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Kristo aliposema, “Bado ninayo mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa,” hilo linathibitisha msimamo wangu kwamba sasa yapo mengi ya kushirikiwa, lakini kwanza yapaswa kuwepo msingi wa kimantiki wa kujengea kweli hizo. Hivyo basi, aya zilizotangulia zinatambulisha jumbe za malaika watatu kuwa zinawakilishwa na Roho Mtakatifu anayeuonya “ulimwengu kwa habari ya dhambi, na ya haki, na ya hukumu.” Jumbe hizo tatu ndizo ujumbe wa mwisho wa onyo, kwa hiyo kifungu hiki kinachoitambulisha kazi ya Roho Mtakatifu ni ushuhuda wa maana, kwa kuwa kinasisitiza kwamba ujumbe huo hueleweka kwa maendeleo ya hatua kwa hatua, nayo hueleweka tu na wale walio na mafuta ya Roho Mtakatifu. Yohana, katika kitabu cha Ufunuo, anaiwakilisha kweli hiyo hiyo anapotambulisha kwamba yeye ni Mwadventista wa Sabato wa Siku ya Saba mwishoni mwa ulimwengu.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa rito lerikulu endzhaku ka mina, onge i ra nanga. Nhlavutelo 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Dhaaʼí tʼáá ajiłiiʼígíí Seventh-day Adventists nihikéyah dóó nahasdzáán tʼáá ałtsonígi łaʼ atʼéego Revelation biyiʼ diitsʼaʼígíí, tʼáá íiyisí “Spirit biyiʼ” nidaalnishígíí biniiyé dooleeł. Naaltsoos baa haneʼígíí nihá nihikéyah Adventist dineʼé binaa “an experience” ályaaígíí bee haneʼ biyiʼ, John atʼééłígíí tʼáá hózhǫ́ǫgo nitsáhákeesígi virgin atʼé, háálá oil, Spirit bikáaʼgi, yitʼéego. Áádóó nihikéyah dóó nahasdzáán tʼáá ałtsonígi łaʼ atʼéego nitsáhákeesígi virgins baa haneʼgo yił nayiilaał, éí “behind” deesdzáánígíí tʼáá ajiłiiʼígíí nilí. “Voice from behind” bééhózinígíí Alpha and Omega atʼé, kʼad dibełchíʼígíí verse bikáaʼgi tʼáá íiyisí baa haneʼgo, áádóó éí voice biniiyé old paths-go náhojilʼį́į́ʼgo, áádóó ákótʼéego naashá dooleeł, yił hwiindzin.

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. Jeremiah 6:16.

ئەمە دەفەرمووێت یەزدان: لە ڕێگاکاندا بوەستن، و ببینن، و لەسەر ڕێگا کۆنەکان بپرسن، ئەو شوێنەی ڕێگای چاکەی تێدایە، و تێیدا بڕۆن؛ ئەوسا حەسانەوە بۆ گیانەکانتان دەدۆزنەوە. بەڵام ئەوان وتیان: ئێمە تێیدا ناڕۆین. یەرەمیای 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

ئەو «پشوویە» کە یەرەمیا باسی لێوە دەکات، بەڕژانەوەی ڕۆحی پیرۆزە لە ماوەی بارانی دواهەمدا. لە ئایەتی دواتردا، یەرەمیا وێنەیەکی دووەم پێشکەش دەکات بۆ پاکیزەکانی نەزان کە ڕەت دەدەن لەوەی بگەڕێنەوە بۆ بنەماکانی ئادڤێنتیزم (ڕێگا کۆنەکان) و تێیدا بڕۆن.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Û min jî li ser we çavdêr danîn û gotin: Li dengê keranê guhdarî bikin. Lê ew gotin: Emê guhdarî nekin. Yeremya 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Yohana anaposikia sauti nyuma yake ikimwelekeza kwenye mapito ya kale au misingi ya Uadventista, sauti anayoisikia ni kama tarumbeta. Sauti hiyo hupitishwa kupitia kwa “walinzi” ambao Mungu aliwaweka juu ya Uadventista. Baba Miller alikuwa mlinzi aliyepiga tarumbeta ya onyo mwanzoni mwa Uadventista wakati wa kutangazwa kwa malaika wa kwanza akitangaza kufunguliwa kwa hukumu. Lakini Yohana kwa namna ya pekee anawakilisha wale wanaotangaza ujumbe wa malaika wa tatu wakitangaza kufungwa kwa hukumu. Yeye anawakilisha wale wanaorudi kwenye misingi ambayo Mungu aliisimamisha kupitia kazi ya Miller.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

Twamonyeshereje myaka n’emyaka, (kandi bishobora kuboneka mu Mameza ya Habakkuki), ko ubutumwa bw’umarayika wa mbere, “mutinye Imana,” bugamije guhamya umuntu icyaha, kandi ko ubutumwa bw’umarayika wa kabiri ari ho gukiranuka kugaragarizwa, naho ubwa gatatu bukamenyekanisha urubanza. Izi ni intambwe eshatu z’abamarayika batatu, kandi ni na zo ntambwe eshatu z’umurimo wa Mwuka Wera. Izo ntambwe eshatu kandi zigereranywa n’inyuguti eshatu z’Igiheburayo zigize ijambo ry’Igiheburayo risobanurwa ngo “ukuri.” Mu gice cyo muri Yohana cumi na gatandatu, Yesu aravuga umurimo wa Mwuka Wera mu kuyobora ubwoko bw’Imana kubageza mu “kuri kose,” ari na ko abereka “ibizaza.” Nyamara Yesu avuga ko afite “ibintu byinshi byo kubabwira, ariko none ntimubasha kubyihanganira.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Ndzi tshemba leswaku mi twisisile xin'wana xa nkoka wa rito ra Xiheveru leri hundzuluxeriweke tanihi “ ntiyiso.” Hikuva sweswi hi ha ku sungula ku tirhisa xikombiso xexo eka dyondzo ya hina. Eka tindzimana tinharhu to sungula ta Nhlavutelo ndzima ya 1, maendlelo ya ku hundziselana mahungu exikarhi ka Xikwembu na munhu ma kombisiwile. Ma kombisiwile hambi ku nga si va leswaku Nhlavutelo yi kombisa muxaka wa vumunhu byinharhu bya Vukwembu. Swi kuma vumbhoni bya vumbirhi eka tindzimana ta makumu ta Nhlavutelo, naswona hi ku endla tano, hi ku ya hi ku tirhisa “nhlamuselo ehenhla ka nhlamuselo,” swi humesa ku vonakala loku engetelekeke.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Hanyuma, twongeyeho Itangiriro 1:1–2:3, dusangamo umuhamya wa gatatu n’undi murongo w’ubuhanuzi wo gushyira ku mirongo ibiri yabanje ku ntangiriro no ku iherezo by’Ibyahishuwe.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Apoi adăugăm cea din urmă făgăduință din Vechiul Testament, care îl identifică pe Ilie ce avea să vină, și avem patru linii profetice.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Bwe twakongera ekitabo ekisooka eky’Endagaano Empya, ne tufuna emitendera etaano egy’okugattibwa okusobola okutegeera obubaka obusembayo obulabika mu Bayibuli nga tukozesa omusingi gwa Alufa ne Omega ku mitendera gyonna. Singa tumaliriza emitendera etaano gye twamala dda okuzuula, nga tukozesa omusingi ogwo mu ngeri y’emu ku mitendera egyo etaano gyonna, kale twandisuubidde okulaba enkomerero ya Matayo n’enkomerero ya Yokaana nga bawa obujulirwa ku mawulire ge gamu ago emitendera gyonna etaano egy’obunnabbi egi “esooka n’esembayo” gye tuli okulowoozaako.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Puka ku buku ya Esetela, wa paamo ko iyo ye cipimo ca ku landishapo imikolo imbi, mu ku sungwa ne caambwa na Nkashi White ukutweba ukuti, “amabuuku yonse aya muli Baibolo yakumanina no kupwila mu Esetela.” Ubutumwa bwa mivili itatu iya kutendekela ya mu buku ya Esetela bwalondolola inshila iyo Lesa alandishishamo icebo Cakwe ukuya kuli Yohane, ukuti acilembe no kucituma ku ma chalichi. Ibuuku lya kutendekela ilya Cipangano Cipya, nga fintu na cishibikwa kale, lyabikapo ulupwa lwa kwa Yesu Kristu, kabili litendekela pa cintu cimo icafwilisha nganshi mu kumfwa.

The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

Igitabo c’inkomoko za Yesu Kristo, mwene Dawidi, mwene Aburahamu. Matayo 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Yezu akamaliza ushirika wake wa moja kwa moja na Wayahudi wenye kubishana kwa kuwanyamazisha kwa habari ya “mwana wa Daudi,” habari ambayo Wayahudi wangeweza kuielewa tu kama wangekuwa wameelewa kanuni ya kibiblia ya mwanzo na mwisho. Hawakuielewa, wala Waadventista wengi hawaielewi. Yeyote atakaye kutaka kubishana dhidi ya kanuni ya historia kujirudia huonyesha kwamba haelewi kuwa Israeli ya kale ni mfano wa Israeli ya kisasa, na kutokuwa tayari kwao kuamini kanuni hiyo ndiko kusikotaka kuielewa kanuni iyo hiyo mwishoni mwa Israeli ya kale. Yezu aliwakilisha kanuni hiyo katika fumbo lake la mwisho kwa Wayahudi kwa kuwaelekeza kwenye fumbo la jinsi Bwana wa Daudi angeweza pia kuwa mwana wa Daudi?

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Yoane sura ya 1, inatambua kwamba hapo mwanzo kulikuwako Neno, naye Neno alikuwa pamoja na Mungu, na Neno ni Mungu, tena Neno aliumba vitu vyote. Hili, bila shaka, linapatana na mistari mingine tunayoirejelea. Na ikiwa basi tutazingatia maneno ya mwisho katika Injili ya Yoane, tunaona Petro, baada ya kumsikia Yesu akieleza jinsi atakavyokufa, akimwuliza Yesu ni nini kitakachompata mtume Yoane.

Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

Petro, alipomwona huyo, akamwambia Yesu, Bwana, na huyu atakuwaje? Yesu akamwambia, Nikitaka akae hata nitakapokuja, imekupasaje wewe? Unifuate. Basi neno hilo likaenea miongoni mwa ndugu, ya kwamba mwanafunzi huyo hatakufa; lakini Yesu hakumwambia ya kwamba hatakufa; bali, Nikitaka akae hata nitakapokuja, imekupasaje wewe? Huyu ndiye mwanafunzi anayeshuhudia mambo haya, naye ndiye aliyeandika mambo haya; nasi twajua ya kuwa ushuhuda wake ni kweli. Tena kuna mambo mengine mengi aliyoyafanya Yesu; ambayo, kama yangeandikwa moja baada ya jingine, nadhani hata ulimwengu wenyewe usingeweza kuziweka zile vitabu vitakavyoandikwa. Amina. Yohana 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Petro alitaka kujua Yohana angekufaje, au hata kama Yohana angekufa. Jibu linarudiwa mara mbili katika kifungu hicho, Yesu alipolisema na kisha Yohana kulisema tena: “Kama nikitaka yeye [Yohana] akae hata nitakapokuja, yakupasa nini wewe?” Yohana aliishi hadi Kuja kwa Pili kwa Yesu.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

ئه‌و «ڕاستییە» تەنها دەتوانیت ببینیت یان بیبیستیت ئەگەر باوەڕت بە دووبارەبوونەوەی مێژوو هەبێت، و هەروەها بەوەش کە ئەو مێژوویەی دەبێت دووبارە ببێتەوە، لە کۆتایی جیهاندا دووبارە دەبێتەوە. کۆتایی جیهان ئەو شوێنەیە کە یۆحەنا لێی بوو کاتێک کتێبی ئاشکراکردنەوەی نووسی. دوا کتێب لە ئینجیلی یۆحەنا لەگەڵ ئەو هێڵانەی ترِ دەستپێک و کۆتایی هاوتەریب دەبێت، چونکە یۆحەنا لە مێژووی ئەو ڕووداوانەدا دادەنێت کە بەرەو هاتنی دووەمی مەسیح دەچن، لەوێدا ئەو، وەک نوێنەری ئەوانەی ئاگادارییەکەی کۆتایی ڕادەگەیەنن، ئەو پەیامە بۆ کڵێساکان دەنێرێت.

“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

“VaKristu va lemi vaimwene, Kilisitu afikile ulwa kaŵili. Ukuŵika kwakwe kwa kwanza kwali pa Betelehemu, apo afikile ngo mwana mutete. Ukuŵika kwakwe kwa kaŵili kwali pa Kizinga kya Patimo, apo aikiswile mwine mu lwilu kwa Yohane Umusokololi, uyo ‘awile pa makasa yakwe nga mufu’ lintu amwene. Lelo Kilisitu amukomeshezyie ukuti aŵe uwakukokolola ukubona uko, elyo amupile ubulondolosyo ubwakulemba ku mabandla ga ku Asia, ayo amazina gao gasosolola imibele ya kila bandla.”

“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

“Ronahiya ku Mesîh ji bo xizmetkarê xwe pêxember eşkere kir, ji bo me ye. Di wehya wî de peyamên sê milyaketî têne dayîn, û danasîna wê milyaketê ku diviyabû ji ezmên bi hêzeke mezin dakeve, erdê bi rûmeta xwe ronî bike. Di wê de hişyariyên li dijî xerabiya ku di rojên dawî de dê hebe, û li dijî nîşana heywan hene. Ne tenê divê em vê peyamê bixwînin û fam bikin, lê divê em wê bi dengekî bê guman ji cîhanê re ragihînin. Bi pêşkêşkirina van tiştan yên ji Yûhenna re hatine eşkere kirin, em ê bikaribin gel bihejînin.” Manuscript Releases, volume 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Yohana İncili’nin sonu, Yuhanna’yı peygamberlik bakımından İkinci Geliş’in tarihine yerleştirerek, Vahiy’in ilk üç ayetindeki iletişim sürecini tanımlar. Böylece, İsa’nın ilk “ikinci gelişini” (Patmos) O’nun son “ikinci gelişini” göstermek için kullanır. Bu, ele almakta olduğumuz diğer çizgilerle tam bir uyum içindedir; zira Yuhanna’yı dünyanın sonunda, İsa Mesih’in Vahyini aldığı Patmos’ta tasvir eder. Peki ya Matta kitabının sonu?

Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

Hanyuma eyo, abatume ikumi na bamwe bagenda e Galilaya, ku musozi Yesu yari yabategetsemo guhurira. Bamubonye, baramuramya; ariko bamwe bashidikanya. Nuko Yesu araza avugana na bo ati: Nahawe ubutware bwose mu ijuru no mu isi. Nuko nimugende muhindure amahanga yose abigishwa, mubabatiza mu izina rya Data wa twese, n’iry’Umwana, n’iry’Umwuka Wera; mubigisha gukurikiza ibyo nabategetse byose. Kandi dore, ndi kumwe namwe iminsi yose, kugeza ku mperuka y’isi. Amen. Matayo 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Akarongo aka, ububasha bwose buhabwa Yesu, kandi ibyo nta gushidikanya byaba ari ububasha Bwe bwo kurema. Hanyuma atanga itegeko ryo kubatiza mu izina rya Data wa twese, n’Umwana, ndetse n’Umwuka Wera wagendaga hejuru y’amazi mu Itangiriro igice cya mbere, hamwe n’imyuka irindwi iri imbere y’intebe y’Imana. Aka karongo kagaragaza yuko Abakristo bagomba kwemera abantu batatu b’itsinda ryo mu ijuru nk’ibiremwa bitatu bitandukanye. Iherezo rya Matayo ryongera kuri iyo mirongo nk’uko andi atandatu abigira.

“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

“Kristo akatunga ubapatizo kuba kimenyetso ky’okwinjira mu bwami Bwe obw’omwoyo. Yabugira ekiragiro ekiteekwa okutuukirizibwa abantu bonna abagala okukkirizibwa ng’abali wansi w’obuyinza bwa Kitaffe, n’Omwana, n’Omwoyo Omutukuvu. Omuntu nga tannafuna maka mu kkanisa, nga tannasomoka mulyango gw’obwami bwa Katonda obw’omwoyo, ateekwa okuweebwa akabonero k’erinnya ery’obwakatonda, ‘Mukama butuukirivu bwaffe.’ Yeremiya 23:6.

“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

“Ubatizo ni kukana ulimwengu kwa uzito mkuu sana. Wale wanaobatizwa katika jina la utatu la Baba, na la Mwana, na la Roho Mtakatifu, tangu kwenye mlango wenyewe wa maisha yao ya Kikristo hutangaza hadharani ya kuwa wameiacha huduma ya Shetani, nao wamekuwa washiriki wa jamaa ya kifalme, watoto wa Mfalme wa mbinguni. Wameitii amri hii, ‘Tokeni katikati yao, mkatengwe, … wala msikiguse kilicho kichafu.’ Nayo kwao hutimizwa ahadi hii, ‘Nami nitawapokea, nami nitakuwa Baba kwenu, nanyi mtakuwa kwangu wanangu na binti zangu, asema Bwana Mwenyezi.’ 2 Wakorintho 6:17, 18.”

“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

“Abakristo nibegera umuhango ukomeye w’umubatizo, yandika indahiro bagira yo kuba ab’ukuri kuri we. Iyo ndahiro ni yo ndahiro yabo y’ubudahemuka. Babatizwa mu izina rya Data n’Umwana n’Umwuka Wera. Bityo bahuzwa n’imbaraga eshatu zikomeye zo mu ijuru. Basezerana kwihakana isi no gukurikiza amategeko y’ubwami bw’Imana. Uhereye ubwo bagomba kugendera mu bugingo bushya. Ntibagomba ukundi gukurikiza imigenzo y’abantu. Ntibagomba ukundi gukurikiza uburyo bw’uburiganya. Bagomba kumvira amategeko y’ubwami bwo mu ijuru. Bagomba gushaka icyubahiro cy’Imana. Nibaramuka babaye ab’ukuri ku ndahiro yabo, bazahabwa ubuntu n’imbaraga bizabashoboza gusohoza gukiranuka kose. ‘Ariko abamwemeye bose, yabahaye ubushobozi bwo kuba abana b’Imana, ari bo bizeye izina rye.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Yesu na nzila ya Liloba na Ye ke monisa nsuka na mbandukulu, samu ti Yandi kele Liloba, mpe Yandi kele Alfa mpe Omega.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Kutwala hamwe iyi mishororo indwi byubaka ishusho irambuye cyane y’uburyo bwo kuvugana hagati y’Imana n’umuntu, hamwe n’ukuri kwinshi kundi gukomeye kandi kw’ingenzi kugaragazwa no gukomezwa n’abahamya b’iyindi “mishororo.” “Imishororo” irindwi y’ubuhanuzi ihagarariye Alufa na Omega. Ariko se bite ku gitabo cya Malaki?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Kitaabu kya Malaki ni kukemea kwa ukali sana juu ya makuhani wasio waaminifu katika Uadventista. Kinafungua kwa kutambulisha makundi mawili ya waabudu katika Uadventista wakati wa mwisho wa dunia.

The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

Obureme bw’ekigambo kya Mukama eri Isiraeri, mu mukono gwa Malaki. Mbadde nga mbaagala, bw’ayogera Mukama. Naye mmwe mwogera nti, Watwagalira mu ki? Esawu teyali muganda wa Yakobo? bw’ayogera Mukama: naye ne njagala Yakobo. Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Malaki atujulisha zaidi kwamba yale makundi mawili ya waabudu katika mwisho wa ulimwengu ni makundi mawili ya makuhani.

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

Na sasa, enyi makuhani, amri hii ni kwa ajili yenu. Ikiwa hamtasikia, na ikiwa hamtaiweka moyoni, ili kulitukuza jina langu, asema Bwana wa majeshi, basi nitawaletea laana, nami nitazilaani baraka zenu; naam, nimezilaani tayari, kwa sababu hamliweki jambo hili moyoni. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Kuanzukisa kya Malaki kukwatako mu kifwanikiso ubutumwa bwa Laodikea na Filadelifia, hamwe n’amashalahamwe y’abapadiri babiri. Abapadiri bategetswe “kumva.” Yoane ahagararira abapadiri bumva koko, kandi umupadiri ahagararira abantu batoranijwe ba Mulungu b’isezerano. Basanzwe baravumwe, kandi bazongera kuvumwa nimba batumvise “kandi ntibabishyira” canke “ntibashaka kubishyira” “ku mutima.”

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 corner stone, 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 offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew 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 2:5–10.

Nanye moko, lokola mabanga ya bomoi, bozali kotongama ndako ya molimo, bonganga-nzambe ya bule, mpo na kobonza mbeka ya molimo, oyo endimami epai ya Nzambe na nzela ya Yesu Klisto. Yango wana mpe ekomami na Makomi ete: Tala, natie na Siona libanga ya motó ya songe, oyo eponami, ya motuya mingi; mpe moto oyo andimeli ye akotikala koyokisama nsoni te. Boye, mpo na bino oyo bondimi, azali ya motuya mingi; kasi mpo na baoyo bazali kotosa te, libanga oyo batongi baboyaki, yango moko ekómi libanga ya motó ya songe, mpe libanga ya kobɛtisama libaku, mpe libanga-bikwe ya kozokisa; mpo na baoyo bazali kobɛtama libaku na liloba, wana bazali kotosa te; mpe mpo na yango mpe batyamaki. Kasi bino bozali libota oyo eponami, bonganga-nzambe ya bokonzi, ekólo ya bule, bato ya Nzambe penza; mpo bósakola masanzoli ya ye oyo abengaki bino bóbima na molili bókɔta na pole na ye ya kokamwa: bino oyo kala bozalaki bato te, kasi sikawa bozali bato ya Nzambe; bino oyo bozalaki naino kozwa mawa te, kasi sikawa bozwi mawa. 1 Petelo 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Abapristi ya kele bantu ba Nzambi ya poná, yina bameka na “dibwe ya nkutu” na mafunda ya tempelo. Dibwe ya nkutu kele yina matadi nyonso ya nkaka ya mafunda bamekangamaka mpe balongamaka na yo; mpi diaka, yo kele dibwe yina memaka kilo ya tempelo nyonso. Dibwe ya nkutu ya Miller vandaka “bantangu sambwadi” ya Levi 26. Dibwe ya nkutu, to dibwe yina batongi buyaka, kele disolo ya kieleka ya kutunga tempelo, yina bansonamaka na mutindu ya sikisiki mingi na masonuku ya Spirit of Prophecy. Kima mosi na maye metadila dibwe ya ntete yina buyamaka kele ete, na nima ya kubuyama na yo, yo tulamaka pembeni; mpe banda ntangu yina, batongi ya tempelo vandaka mbala na mbala kubeta makulu na dibwe ya nkutu yina batulaka pembeni na kati ya kisika na bo ya kisalu. Yo vandaka dibwe ya kubwisa.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Malaki mu, Shyáamé aatshíi daakú k’ehgo t’áá ajiłiiłígíí, éíshją́ą́h Laodicea bik’ehgo t’áá hane’ígíí doo bee aká’ádáhígíí baa yáhoot’ééłgo, íiyisí “cursed” da naashá doo, dóó nihałgo t’áá ajiłiiłígíí “cursed” da yee hólǫ́ǫ́łgo baa na’nízingo. Dóó éí bee “hear” da doo yił hólǫ́ǫ́go, dóó Elijah bizaad “lay” da biyi’di doo nánít’į́į́łgo baa nayiisxǫs. Elijah bizaad éí azhé’é bik’ehgo bił ashkii/at’ééd bich’į’ yiká hodooltł’ish, dóó ashkii/at’ééd bik’ehgo azhé’é bich’į’ yiká hodooltł’ish. Biyí’ yiká hodooltł’ishígíí éí azhé’é dóó ashkii/at’ééd bizaad, éí first dóó last bik’eego, “hear” nídíníł’į́į́łígíí yinízin. First dóó last bizaad “hear” t’ááłá’ígo doo bee haz’ą́ą́ da; éí biyi’di “lay” da hólǫ́ǫ́ł nízaad. Elijah bizaad yííníł’į́į́łígíí éí biyi’di nánít’į́į́łgo at’é. T’ááłá’ígo hataałii nitsáhákeesígíí dóó éí k’ehgo doo “hear” da, éí “cursed” da hólǫ́ǫ́ł.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Bene babaimletea alaani ena 1863 eikii, Miller aloodong aanyunyikina ang’ikeyioi eng’eno eipirta entoning’o e nkulieki nayieu, neiteru enkoitoi e nking’asiare nena ng’ejuk, nikintoki ake aatodol aajo nking’asiare nena tiatua ilarin ake o metabaiki taata. Kake ata tenaa olbaiki le nkitaniaat oloirirua 1863, (tenkaraki esipa aajo kebaaibokitaki), enkitaniaat nena eitu ebaya, naa ninye eitodolu tenaa kebaaiputaki aitung’uaa enkomom o Laitoriani tenkata e sheria ya Jumapili. Eiteru e kitabu e Malaki naitodolu eseshata, amu eseshata eneyieu enkiting’oto e nkiting’oto e mwisho nemeitodioki ilapolosak oolng’anayioi naa oolmodooki. Ilng’anayioi oolmodooki tiatua Malaki kitodua anaa Esau o Yakobo. Olalashe lenye eimaki olning’o lo sotua te nkitoo e butia nemeeta iltung’ana le meeta ilale ening’ito e nkera e nkare, eitapong’orioki oloirirua omon ole mooki. Olalashe lenye naa osesen, naa omon naa osar.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Malakaiya ndani, Esau nandi Jacob vavali Vaadventista va Laodikia; ila wa mwisho hatimaye alisikia “sauti” ya Bwana, akatubu, na jina lake likabadilishwa kuwa Israeli. Yule mkubwa, wa kwanza, hakusikia. Jacob alisikia sauti ya Bwana usiku ule alipoota ndoto na kuwaona malaika wakipanda na kushuka juu ya ngazi, inayomwakilisha Kristo. Jacob anawawakilisha Waadventista wa Laodikia katika mwisho wa ulimwengu wanaoongoka kutoka Laodikia na kuwa Wafiladelfia wanapopitia aya tatu za kwanza za Ufunuo sura ya kwanza, kama ilivyoonyeshwa na Yohana na ndoto ya Jacob ya ngazi yenye malaika wanaopanda na kushuka. Uzoefu huo huashiria mwanzo wa kuongoka kwa Jacob kuwa Israeli, Mfiladelfia. Mwisho wa kisa cha kuongoka kwa Jacob ni pale anaposhindana mieleka na Kristo huko Penueli. Hivyo basi, kisa cha haki ya mzaliwa wa kwanza cha Jacob huanza katika aya tatu za kwanza za Ufunuo sura ya kwanza wakati kufunuliwa kwa ujumbe wa mwisho wa onyo kunakotokea, na huisha katika wakati wa mapigo saba ya mwisho, wakati wa taabu.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Tüm dört başlangıç ve son kümesi, “satır üzerine satır”, İsa Mesih’in Vahyi’nin mesajına tanıklık eder. Soru, akılsız kâhinlerin işitip işitmeyecekleri yahut işitmeyecekleri meselesidir.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Barikiwa ni yeye aisomaye, na wao wayasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Abaherezi b’abanyabwenge bumva ibyo Mwuka abwira amatorero, bumva ubutumwa bwa Eliya. Miller yari Eliya, kandi bamwe barabwumvise, ariko abandi barabyanze.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Batángo banene balongisamwá kuingila mu kweli okúsakidwá kudi William Miller, kabidi basadidi ba Nzambi bôbwa bángulwá mu mushipiditu ne bukole bwa Eliya bwà kumanyisha mulumbe awu. Bu mudi Yoane, mutangidi wa Yesu, bônsò bàkasakidilà mulumbe ewu wa bwôwà bàkamvwa dipàngadika dyà kutèèka mbadi ku mushíngà wa mutshi, ne kwitaba bantu bàleete bipeta bikwàté ne kulapulula. Bujaadiki bwàbò bwàkalinga bwa kupùngisha ne kulengisa bikole mabuundà a ntèndeleelu ne kumwenesha mpèkaatù yàwù yà bushuwa. Ne pashììshe, pààkudila dijingulula dyà bwôwà dyà kukimina bukolè bwà lwonji lùdì lulwa, bààbûngi bàvwà bàmanyìne ne mabuundà a ntèndeleelu bààkwakidila mulumbe wa dyondopa; bààkamòna kupuluka kwàbò, ne ku mishìji mikali yà dilapulula ne ku tunyinganyinga tunene twà mushipiditu, bààditùmbisha kumpàla kwà Nzambi. Ne pashììshe, pààkatùùlà Mushipiditu wa Nzambi pambidi pààbò, bààkakwàta mudimu wa kudila ne kwamba ne nguvu dîyi edi: ‘Nùcìne Nzambi, ne nùmupè bulemerà; bwalu dîba dyà cilumbulwidi cyèndè dyǎfikì.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

Miller emilwile mu bifaananyi byombi bya Eliya ne Yohana Omubatiza, kubanga Yohana Omubatiza yateekateeka ekkubo olw’okujja kwa Kristo okwasooka, ne Miller n’ateekateeka ekkubo Kristo okujja mu Kifo Ekisingayo Obutukuvu eky’Awatukuvu mu ggulu nga October 22, 1844. Malaki ayogera butereevu ku mulimu gwa Yohana ne Miller.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

Laba, Ngimi nikatuma muthariri wakwa, na niakuthondeka njira mbere yakwa; na Mwene, ula muendaga, niaguka na mbiro ku hekaru yake, niwe muthariri wa kĩrĩkanĩro, ula muneenaga nake: laba, niaguka, uguo ekuuga Jehova wa maingĩ marĩa. No nũũ ungĩhota kwĩhanganĩra mũthenya wa kwĩja gwake? na nũũ ungĩhota kwĩrĩra rĩrĩa agũcooka? nĩgũkorwo we aahana na mwaki wa mũthũngũri, o hamwe na thabu ya mũthũngũri wa nguo: Nake agacoka agikara ta mũthũngũri na mũtheretia wa fedha: na agatheria ariũ a Lawi, na agathũngũra ta thahabu na ta fedha, nĩguo mamũhe Jehova irathimo na ũthingu. Hĩndĩ ĩyo irathimo ya Juda na ya Jerusalemu nĩĩgakenia Jehova, ta matukũ ma tene, na ta mĩaka ya mbere. Nake ngĩka hakuhi na inyu nĩ ũhoro wa ciira; na ngĩtuĩka mũira mwega na wa narua kũrĩ arogi, na kũrĩ ahũrani, na kũrĩ aria mehĩtaga na maheeni, na kũrĩ aria manyitĩrĩria mũthĩnjĩri mũhora wake, hamwe na mũtumia wa gũcookio na mwana wa gĩtune, na aria magĩthũkumia mũgeni na kumũgĩa kĩhooto gĩake, na matĩĩka niĩ, ekuuga Jehova wa maingĩ marĩa. Nĩgũkorwo niĩ nĩ Jehova, ndĩhindũkaga; nĩ ũndũ ũcio inyu ariũ a Jakubu mũtirĩhinĩrĩrio. Malaki 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Omu nta ‘watchman’ wakwe wa historia yakwe, utumishi wa Miller waliwakilisha kuinua misingi ya hekalu. Kazi yakwe mwanzoni lazima ionyeshe kazi inayowakilisha kukamilishwa kwa hekalu. Kazi iyo ya mwisho yahitaji watchman mwingine kutoa tarumbeta sauti ya hakika. Miller na ujumbe wa malaika wa kwanza walitangaza kufunguliwa kwa hukumu, na watchman ambaye Miller humfananisha mwishoni mwa Adventism atatangaza kufungwa kwa hukumu.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Katika Malaki Bwana anaahidi kuleta hukumu “juu ya wachawi, na juu ya wazinzi, na juu ya waapao kwa uongo, na juu ya hao wamwoneao mwenye mshahara katika ujira wake, mjane, na yatima, na wanaomgeuza mgeni asiipate haki yake, wala hawaniogopi mimi.” Hao wanaotambulishwa hapa ni wale ambao “hawamchi” “Bwana wa majeshi.” William Miller ndiye mjumbe wa malaika wa kwanza ambaye huwaita wanadamu “kumcha Mungu.” Kuzikataa misingi ni kuikataa hofu ya Mungu.

For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

Kwani, tazama, siku yaja, itakayowaka kama tanuru; na wote wenye kiburi, naam, na wote watendao maovu, watakuwa makapi; na siku ile ijayo itawateketeza, asema Bwana wa majeshi, hata haitawaachia shina wala tawi. Lakini kwenu ninyi mnaolicha jina langu, Jua la haki litawazukia, nalo litakuwa na uponyaji katika mabawa yake; nanyi mtatoka nje, na kukua kama ndama wa zizini. Nanyi mtawakanyaga waovu; kwa maana watakuwa majivu chini ya nyayo za miguu yenu katika siku ile nitakapofanya jambo hili, asema Bwana wa majeshi. Ikumbukeni sheria ya Musa mtumishi wangu, niliyomwamuru huko Horebu kwa ajili ya Israeli wote, pamoja na amri na hukumu. Tazama, nitawapelekea Eliya nabii kabla haijaja siku ile kuu na ya kuogofya ya Bwana; naye ataigeuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaja nikaipiga nchi kwa laana. Malaki 4:1–6.

  • The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

    Muqaddas Kitobning boshlanishi (Ibtido) va Muqaddas Kitobning oxiri (Vahiy).

  • The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

    Kuhwandika kw’Itanguriro kw’Isezerano rya Kera (Itanguriro) n’iherezo ry’Isezerano rya Kera (Malaki).

  • The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

    Ukwanza kwa Agano Jipya (Mathayo) na mwisho wa Agano Jipya (tena Ufunuo).

  • The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

    Kutanga kwaushuhuda bwa Yohane (Injili ya Yohane) no mperero waushuhuda bwa Yohane (nakabili Ufunuo).

  • The beginning of Malachi and the end of Malachi.

    Ukuqala kwaMalaki kanye lesiphetho sikaMalaki.

  • The beginning of Matthew’s gospel and the end of Matthew’s gospel.

    Mathayo’njili’nin başlangıcı ve Mathayo’njili’nin sonu.

  • The beginning of John’s gospel and the end of John’s gospel.

    Yoane ivanjiri kutangira n’iherezo rya Yoane ivanjiri.

  • The beginning of the four gospels and the end of the four gospels.

    Kuanza kwa Injili nne na mwisho wa Injili nne.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Nili twamusia mbingunzu ya kipolofeto to longwa ku mahandikilo gangwe la mwandilo ne ku mapwelele go gofwenekesigwe mehr than once, kikakwana milongo ya kipolofeto munane, ye yalazimika kukonganyigwa hamwe ne kubikigwa pa mavesi gatatu ga mwandilo ga Ufunuo. Buli, ko ku mapwelele ga Mwanzo?

Genesis chapter fifty ends with the death of Joseph.

Kitabu cha Mwanzo sura ya hamsini kinaishia kwa kifo cha Yosefu.

So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

Nomba Yusufu afwaire, aine emyaka kikumi na ikumi: kandi bamuhunuza, kandi bashyira omu sando omu Misiri. Okubanza 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Ndziyimo wa makumi mane na munani utongola lifwa lya Yakobo. Leswi lifwa lya Yakobo ri sungulaka ku boxiwa eka ndzima wa makumi mane na munani, ri ri karhi ri kongomisa eka lifwa lya Yosefa eka tindzimana to hetelela ta ndzima wa makume ntlhanu, swi veka xisaini xa Alfa na Omega ehenhla ka tindzima tinharhu to hetelela ta Genesa tanihi mahetelelo ya buku ya Genesa.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

Rufu urwo zibiri zikoreshejwe nk’ibimenyetso by’itangiriro n’iherezo ry’ubunyage bwa Isirayeli muri Egiputa. Mu itangiriro, umurambo wa Yakobo usubizwa inyuma kugira ngo ushyingurwe hamwe na ba sekuruza be; kandi ubwo Mose avuye muri Egiputa, azana umurambo wa Yozefu kugira ngo ushyingurwe ahashyinguwe ba sekuruza be.

And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

Mozesi akayenda n’amagufa ga Yozefu; kuko yari yararahije cyane abana ba Isirayeli, ati: Imana izabagenderera rwose; kandi muzajyane amagufa yanjye muyavane hano. Kuva 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

کِتابِ پیدایش کا اختتام آخری تین ابواب پر مشتمل ہے۔ باب اڑتالیس میں یعقوب (اسرائیل) اپنے بارہ بیٹوں پر برکتیں نازل کرتا ہے جو براہِ راست اُن پیشگوئیوں کے طور پر متعین کی گئی ہیں جو تفتیشی عدالت کے “آخری ایّام” میں اُن بارہ قبائل کے ساتھ واقع ہوتی ہیں۔

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

Jakobo akayitira abana be, aravuga ati: Nimuterane, kugira ngo mbabwire ibizobashikira mu misi y’iherezo. Nimuterane, mwumve, mwa bana ba Jakobo mwe; kandi mutege ugutwi Isirayeli so. Itanguriro 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Di rojên dawî yên dadweriya lêkolînê de, Xudan soz dide ku diwanzdeh kurên xwe kom bike, yên ku di pirtûka Vahiyê de wek sed û çil û çar hezar têne nîşandan. Ev in yên ku Yûhenna di pirtûka Vahiyê de wan nîşan dide. Ew bi bangek ji Yaqûb ve têne komkirin, bangek ji dîroka destpêkê ya wan ku ji wan re tê gotin ku “bibihîzin,” û “guh bidin” wê. Di rojên dawî de, ew yên ku bi kurên Yaqûb hatine nimûnekirin “dibihîzin” peyamekê û “guh didin” an jî, wek Yûhenna dibêje, wan tiştên ku di wê de hatine nivîsandin “diparêzin.” Ev bangeke ji bav bo zarokan e; ew peyama Îlyas e. Ew yên ku hatine gazîkirin, “kur[ê] Yaqûb” tên gotin, û her wiha divê “guh bidin Îsraêl” bavê xwe.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esau na Yakobo katika Malaki wanawakilisha mabikira wenye hekima na wapumbavu. Wito unatoka kwa baba yao Yakobo na baba yao Israeli, ukitambulisha kwamba wakati wito wa mwisho unapofanywa kila mmoja ni Mwadventista wa Laodikia, na uchaguzi unawekwa mikononi mwao wenyewe iwapo watakuwa mwana wa Yakobo, mdanganyifu, au wa Israeli, mshindi. Kinachowawezesha kufanya uchaguzi ni uweza wa uumbaji ulio ndani ya ujumbe. Ikiwa ujumbe unasomwa, unasikiwa, na kushikwa, basi kwa uweza uo huo wa uumbaji uliovifanya vitu vyote kuwepo watabadilishwa wawe mwana wa Israeli. Kukataa kusikia ni kuhifadhi uzoefu wa Yakobo, mdanganyifu.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Ukurarika kwo gukoranya kwa Yakobo, ari na ko kurarika kwo gukoranya kw’ubutumwa bwahishuwe mu Byahishuwe, ni ikimenyetso gikomeye gikwiye gusobanukirwa. “Ibihe birindwi” byo mu Balewi makumyabiri na gatandatu byigisha yuko nta gukoranywa kubaho, keretse habanje kubaho gutatanywa. Abo ibihumbi ijana na mirongo ine na bine ni abari baratatanyijwe mbere y’ukurarikwa. Uku kuri kugaragazwa kenshi na kenshi muri Bibiliya.

Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

Xwɛma Jihova li kũ, miɛlɛ, ni mĩa li kɔ̂n kə̀ bənâŋ bə̂t, ní wân: Ǎn kə̀ pɛ̀rɛ̀sɛ Izrayɛl, á bə̀ kɔ̀ŋ ǎn, ní ǎn tàŋ ǎn, mɛ̀n mɔ́ kə̀ tàŋ tə̀n kə̀ ǎn. Jeremiah 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Agano luvuselelwako kanye labasezinkulungwane ezilikhulu lamatshumi amane lane lufaka isithembiso sokuthi uNkulunkulu uzabhala umthetho wakhe ezinhliziyweni zethu. Kodwa labo iNkosi eyenzela isenzo lesi sokudala babehlakazekile kuqala.

Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

Kandi neno la Bwana likanijia tena, kusema, Mwana wa Adamu, ndugu zako, naam, ndugu zako, watu wa jamaa yako, na nyumba yote ya Israeli kabisa, ndio wale ambao wenyeji wa Yerusalemu wamewaambia, Jitengeeni mbali na Bwana; nchi hii tumepewa sisi iwe milki. Basi sema, Bwana MUNGU asema hivi; Ingawa nimewatupa mbali kati ya mataifa, na ingawa nimewatawanya katika nchi mbalimbali, hata hivyo nitakuwa kwao kama patakatifu padogo katika nchi watakazozifikia. Kwa hiyo sema, Bwana MUNGU asema hivi; Hakika nitawakusanyeni kutoka kwa mataifa, na kuwaweka pamoja kutoka katika nchi ambamo mmetawanywa, nami nitawapa nchi ya Israeli. Nao watafika huko, nao wataondoa humo vitu vyake vyote vichukizavyo na machukizo yake yote. Nami nitawapa moyo mmoja, nami nitatia roho mpya ndani yenu; nami nitaondoa moyo wa jiwe katika miili yao, nami nitawapa moyo wa nyama. Ezekieli 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Kuna mengi zaidi ya kusemwa kuhusu kukusanywa kwa wale mia moja arobaini na nne elfu kuhusiana na “kutawanywa,” lakini kwanza tunahitaji kukusanya pamoja uchunguzi wa saini ya Alfa na Omega katika marejeo haya tisa tunayoyatafakari.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

Mu bitabo bitatu bya nyuma bya Itangiriro hagaragaramo amatsinda abiri. Hari itsinda ry’abagome n’itsinda ry’abanyabwenge. Ayo matsinda yombi yumva ijwi rivuga riti: “Iyi ni yo nzira; nimuyigenderemo,” ariko itsinda rimwe ryanga kumvira impanda no kugendera mu nzira za kera. Itsinda ry’abagome riri mu Itangiriro 48 kugeza kuri 50 rihagarariwe n’umuryango wa cumi na gatatu.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Ku mwaso wa Israyeli wa kala kwavako makabila kumi na tatu, na ku mwaso wa Israyeli wa kisasa kwavako wanafunzi kumi na tatu. Yula mwanafunzi yumo umajulikana kutofautiana na wale wanafunzi wengine kumi na wawili, (kama vile Efraimu alivyojulikana kutofautiana na makabila yale mengine) wote wawili ni alama za uasi. Dada White amwita Yuda moja kwa moja bikira mpumbavu.

“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

“Ngakhalapo, futsi kuyawuhlala kukhona lukhula emkhatsini wekolo, tintfombi letiyiziwula kanye naletihlakaniphile, nalabo labangenawo emafutsa etitjeni tabo kanye netibane tabo. Kwakukhona Judasi lotsandza imali ebandleni Khristu lalimisa emhlabeni, futsi kutawuba khona boJudasi ebandleni kuto tonkhe tigaba temlandvo walo.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Yuda Iskariote alikuwa bikira mpumbavu; alikuwa magugu, na ikiwa alikuwa bikira mpumbavu, basi pia alikuwa Mlaodikia.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Kanisa ririilwa na wanawari mapumbavu, hali yayo ni yojiina piya nkama hali ya Laodikia.” Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Muana maŵili a Yosefe yose ŵakapokera thumbiko kufuma kwa Yakobe mu Genesis chipatulo 48, ndipo kwamba pa nyengo iyo ŵakumanyikwa kuti ni “mafuko gha hafu.” Kwali gha hafu panji yayi, kweni ghakaŵaso mafuko. Yudasi Isikariyoti wakasankhika m'malo na Matiya kuti wazuzge malo gha nambara thweluvu agho pakwamba ghakaŵa gha Yudasi Isikariyoti. Yudasi wakaŵa musambiri, ndipo mu fundo iyi—pakaŵa ŵasambiri khumi na ŵatatu paumaliro wa Israyeli wakale, nga umo pakaŵiranga mafuko khumi na ghatatu pa chiyambi.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Yosefi mwana Efraimu (kabila ya kumi na tatu) akawa ishara ya uasi wakati makabila kumi ya kaskazini yalipokusanyika kumuunga mkono Yeroboamu na kuigawa ufalme kuwa makabila kumi ya kaskazini na makabila mawili ya kusini. Kwa nini nimtambue Efraimu, mwana wa Yosefu, kuwa ishara ya uasi badala ya ndugu yake Manase? Uasi unaohusishwa na Efraimu huanza katika sura ya arobaini na nane, kabla Yakobo hajawabariki wanawe kumi na wawili. Katika sura ya arobaini na nane Yakobo kwanza huwabariki wana wawili wa Yosefu. Kwa kuwa Manase alikuwa mzaliwa wa kwanza, Yosefu anatazamia kwamba baraka ya kwanza ya wanawe impate Manase, naye Yosefu humwasi Yakobo kwa kumchagua Efraimu.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Ephraim, as a representative of God’s elect, bears at its beginning a testimony of rebellion, and the end of Ephraim is the scattering of “seven times” of Leviticus twenty-six, extending from 723 BC to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim (also known as Israel), received a deadly wound as a kingdom of Bible prophecy. That deadly wound marked the beginning of a time prophecy that concluded in 1798, when the papal power and its kingdom received a deadly wound. The deadly wound of the papal power in 1798 typifies the final fall of Babylon, when the king of the north shall “come to his end, and none shall help him” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days were typified by the rebellion and fall of the papal power in 1798, which in turn were typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which itself was typified by Joseph’s rebellion against his father’s prophetic inspiration, as identified at the end of Genesis.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Okuhakanisa okw’Erayimu arikubaho nk’akamanyiso, kwatandikire n’okuhakanisa kwa ishe (Yosefu) ahakanisa ishe (Yakobo). Amaherezo kuhika aha kuhakanisa kw’ebika ikumi eby’omumambuka, ekirikureeta “okusasaara okurikimikirwa” nka “emirundi musanju” omu Abaleevi makumi abiri na mukaaga. Obwire bw’ebihe eby’obukama obw’omumambuka busaasaniirwemu bugabanyizibwamu ebice bibiri. Ekice kimwe kikahendera omu mwaka gwa 538, ekindi kihika omu 1798, kandi byona birikwerekeza aha butumwa obushuurwirwe bukahingurwa katono ahabw’okugara kw’igihe ky’embabazi omu kitabo ky’Okushuuruurwa. Obwo butumwa nibumanyisa okugwa kwa nyuma okwa Babulooni. Aha buri kimanyiso ky’omu nzira y’eby’obunabbi bya Erayimu, okuhakanisa nikumanyikwaho. Nk’oku kiri n’oku hakanisa kw’omwegi wa ikumi na bashatu, Yuda Isikarioti. Ebi ni bibiri aha bajurizi abaranga omubare ikumi na bashatu nk’akamanyiso k’okuhakanisa. Kwonka tihari n’omu ahari ebi mazima bitukuvu asobora kubimanya, shana omuntu aba ayemereire aha misingi y’Obwadiventi eyombekirwe aha mazima ga mbere Miller yaazwire, kandi n’amazima ga mbere agaayogireirwe kure n’Obwadiventi.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Kusunguka kwa Kitabu cha Mwanzo kunapatana na mistari mingine yote ambayo tumekuwa tukizingatia. Kwa muhtasari:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Mwanzoni, utatu wa mbinguni wa Baba, Mwana, na Roho Mtakatifu walishuhudia uumbaji wa mbingu na nchi uliotekelezwa na Mwana, ambaye pia ndiye Neno. Neno likawa njia ya mawasiliano kutoka kwa Baba kwenda kwa wanadamu, na Neno ndilo njia pekee ambayo wanadamu wanaweza kuwasiliana na Baba. Ujumbe wa Baba ulitolewa na Mwana kwa malaika Gabrieli, ambaye alimchukua nafasi ya Lusifa (mbeba-nuru) baada ya uasi wa Lusifa mbinguni. Gabrieli hupokea nuru, au ujumbe, na kuuwasilisha kwa nabii, ambaye ndiye kiumbe kitakatifu kilichoumbwa kilichowekwa kwa ajili ya kupitisha ujumbe kutoka kwa Baba kwenda kwa jamaa wa viumbe walioanguka. Ujumbe unaotolewa kwa nabii huandikwa, kisha huwasilishwa kwa wanadamu. Katika kila hatua ya mchakato wa mawasiliano, ujumbe ni mtakatifu, na kwa sababu hii manabii, ambao ni wanadamu walioanguka, wanapaswa kuwa watakatifu. Katika hatua ambayo ujumbe mtakatifu unakabidhiwa mikononi mwa ubinadamu ulioanguka, ubinadamu una uwezekano wa kushughulikia ujumbe mtakatifu kwa mikono isiyotakaswa. Hivyo, nuru ya ujumbe mtakatifu huzalisha nuru na giza pia. Ujumbe unapopokelewa na wale walio katika jamaa ya mwanadamu aliyeanguka, hubeba ndani yake uwezo uleule wa uumbaji ulioumba vitu vyote, ambao ndio uwezo unaomhesabia haki kiumbe huyo. Mwanzo wa mchakato wa mawasiliano unaonyesha mwisho wa mchakato wa mawasiliano. Kwa hiyo, ikiwa ujumbe unasikiwa, unasomwa, na kushikwa, ujumbe huo humuumba upya mwanadamu aliyeanguka katika mfano wa Mwana.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Abaanafukibwa oyo asoma, n’abo abawulira ebigambo eby’obunnabbi buno, ne bakwata ebyawandiikibwa mu bwo: kubanga ekiseera kiri kumpi. Okubikkulirwa 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Yohana anaonyesha wanadamu walioanguka katika “siku za mwisho” za hukumu ya uchunguzi, ambao huisikia sauti nyuma yao na kugeuka ili kuipokea ujumbe unaowaongoza kurudi katika yaliyopita. Wale wanaoupokea na kuufanya ujumbe huo usiwe sehemu tu ya maisha yao, bali uwe maisha yao pekee, hapo hapo wanahesabiwa haki. Kuhesabiwa haki ni kufanywa watakatifu. Wale wanaousoma na kuusikia ujumbe uliotumwa kutoka kwa Baba, wanapoukubali ujumbe huo na kufanywa watakatifu, ni kwa njia ya uweza wa uumbaji ulio ndani ya ujumbe huo. Uweza huo wa uumbaji hutimiza kazi ya kuwahesabia wanadamu haki, wanadamu wanapoamini kama Abrahamu alivyoamini. Ujumbe huo huwaagiza wageuke na kuisikiliza sauti iliyo nyuma, ambayo huwaongoza kwenye mapito ya kale, ambayo ndiyo kweli za msingi. Ujumbe huo huwaongoza kuingia katika kweli yote, na wanapotembea katika mapito ya kale, wanatembea katika njia ya waliohesabiwa haki.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

Nansĩra ya andu arĩa athingu nĩ ta weri wa kĩeha, ũrĩa ũkũrũgama mũno na mũno nginya mũthenya mũkinyanĩru. Nansĩra ya arĩa aathĩ nĩ ta nduma: matũĩ kĩrĩa magũkũndĩkĩra. Mwana wakwa, tega maitho macio magũkũhega meciria ciakwa; inamĩrĩria gũtũ kwaku ũigue ciugo ciakwa. Ndĩkamũceke ciume maithoini maku; cĩhikanie gatagatĩ ka ngoro yaku. Nĩgũkorwo nĩ muoyo kũrĩ arĩa macionaga, na nĩ ũgima kũrĩ mĩĩrĩ yao yothe. Rĩnda ngoro yaku na wĩcirĩrio wothe; nĩgũkorwo mĩhĩrĩga ya muoyo nĩyo itũmĩte kuuma kuo. Rĩtia kũrĩ we kanua ga ũgũrũki, na mĩromo ya ũheni mĩkĩre kũrĩ nawe. Maitho maku marore mbere ta ciũmbe, na mĩtĩrĩri yaku iteerere mbere ta ciũmbe. Menya wega nansĩra ya magũrũ maku, na njira ciaku ciothe cĩkĩrĩrwo. Ndũkengage ũrĩa wa ũkũrũgama kana wa ũkũrũkũ; harĩria kũgũrũ kwaku kuume ũũru-inĩ. Thimo 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Batho ba ba siamiseditsweng ka molaetsa o o neetsweng ba tsamaya mo tseleng e e emelang lesedi le le ntseng le oketsega ka metlha; mme lone lesedi leo lo dira gore tsela ya baikepi e nne lefifi le le oketsegileng ka mo go tshwanang. Lesedi le ikgaoganya le lefifi. Thata ya tlholego e e laetseng gore go nne le lesedi kwa tshimologong e tsweletsa phelelo e e tshwanang mo bathong kwa bokhutlong jaaka lesedi le ne la dira kwa tshimologong. Setlhopha se se ganang go utlwa lentswe le le kwa morago, mme ka jalo se tlhophe go tsamaya mo tseleng e e fifaditsweng, “se kgopiwa” ke Lefoko la gagwe, gonne se kgopiwa ke leje la motheo, leje la bogologolo le le lekilweng. Lentswe ke Alefa le Omega, mme fa ba ba siamiseditsweng ba utlwa mafoko ao ba ba ba sekamisetsa dipelo tsa bona mo mafokong ao, ba boloka mafoko ao mo gare ga dipelo tsa bona; gonne Alefa le Omega di sokololela dipelo tsa bona kwa go borraabone, (se se fetileng) mme dipelo tsa borraabone di supa kwa bokhutlong.

The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

ኣብ እዋን ናይ ጻድቃን መንገዲ ቅኑዕነት እዩ፤ ኣታ ኣዝዩ ቅኑዕ፡ መንገዲ ጻድቃን ትመዝን ኢኻ። እወ፡ ኣብ መንገዲ ፍርድታትካ፡ ኣታ እግዚኣብሔር፡ ተጸቢናካ ኢና፤ ምኞት ነፍስና ናብ ስምካን ናብ ዝኽርኻን እዩ። ብነፍሰይ ብለይቲ ተመንየካ፤ እወ፡ ብመንፈሰይ ኣብ ውሽጠይ ኣንጊሄ ክደልየካ እየ፤ ከመይሲ ፍርድታትካ ኣብ ምድሪ ምስ ዝህሉ፡ ነበርቲ ዓለም ጽድቂ ክምሃሩ እዮም። ኢሳይያስ 26፡7–9።

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Nzambe atalaka na kilo, to asambisaka, baoyo batambolaka na nzela ya bayengebene; mpe asalaka bongo na “mikolo ya nsuka” ntango bikateli na Ye ezali na mokili. Bayengebene bazali baoyo bazelaki Nkolo, na kokokisa ntango ya kozela oyo elobelami na lisese ya bangonda zomi. Mposa ya baoyo bazali kotambola na nzela ya boyebi oyo ezali kobakisama, ezali ya kozwa bososoli monene koleka mpe koleka ya nkombo ya Nzambe, ezaleli na Ye. Baoyo bazelaki Nkolo na bango, bazali baoyo basakolaka nsango ya suka ya bokebisi; pamba te bazali baoyo basakolaka Kolela ya Kati ya Butu, oyo ya solo ezali nsango ya liboso ya kati na Emoniseli zomi na mwambe, oyo elandami na nsango ya mibale, ya libanda.

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. Revelation 18:1–4.

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 pepo, na ngome ya kila roho chafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati naye, nao wafanya biashara wa dunia wametajirika kwa wingi wa anasa zake. Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Ufunuo 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Pindi malaika wa Ufunuo kumi na nane aliposhuka mnamo Septemba 11, 2001, kanisa la Waadventista Wasabato lilikataa mwito wake wa mwisho wa kurudi kwenye mapito ya kale. Ndipo likakoma kuwa pembe ya Uprotestanti wa kweli katika Marekani. Wakati huo mchakato wa kujaribiwa ukaanza kwa wale waliochagua kuuchukua ujumbe wa sauti hiyo yenye nguvu na kuula, kama alivyooneshwa kwa mfano na Yohana wakati malaika wa Ufunuo kumi aliposhuka mwanzoni mwa Uadventista mnamo Agosti 11, 1840. Taifa la kiroho ambalo lilikuwa limechukua vazi la Uprotestanti wa kweli wakati ujumbe wa malaika wa kwanza ulipokataliwa, ndipo likafuata nyayo za Uprotestanti ulioasi mwanzoni mwa Uadventista.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Пайғамбарлық аян кітабының оныншы тарауындағы періштенің қолындағы кішкене кітаптағы хабарды қабылдағандарға сол кезде шынайы протестанттық мүйіз берілді. 1840 жылдан 1844 жылға дейінгі Адвентизмнің басындағы сыналу үдерісі 2001 жылғы 11 қыркүйектен бастап Америка Құрама Штаттарындағы жексенбілік заңға дейінгі Адвентизмнің соңындағы сыналу үдерісін бейнелейді. 1840 жылдан 1844 жылға дейінгі алғашқы тарихтың аясында да, 2001 жылғы 11 қыркүйекте басталған сыналу үдерісі де протестантизмнің жамылғысын ұстап тұрған бұрынғы сенушілер қауымынан шынайы протестантизмнің жамылғысын қабылдайтын жаңа сенушілер қауымына өту түріндегі бір диспенсациялық ауысуды белгілейді.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

E kikye kyenene mu kulowooza kwaitu ku luguudo lw’abo abaweeriirwe obutuukirivu, ni nti munda mu byafaayo ebyo mulimu okuggwaamu amaanyi okutegeeza entandikwa y’ekiseera eky’okulindiriramu. Abeesigwa balindirira Mukama waabwe mu kiseera ekyo, ekikoma ku kusumululwa kw’obubonero bw’obubaka obw’Okukaaba okw’Ekiro wakati. Enkola eyo ey’okugezesa ku ntandikwa y’Obwadiventi yakoma obubaka bw’Okukaaba okw’Ekiro wakati bwe bwatuuka ku nkomerero nga October 22, 1844. Enkola ey’okugezesa ku nkomerero ekoma eri abo abakiikirirwa Yokaana ku tteeka lya Ssande mu United States. Obubaka bw’Okukaaba okw’Ekiro wakati ku nkomerero bulituuka ku nkomerero nga bwe kyali ku ntandikwa, era ku ntandikwa y’Obwadiventi obubaka bw’Okukaaba okw’Ekiro wakati bwasumululwa obubonero nga bukyali mu maaso g’okuggwaako kw’enkola ey’okugezesa. Obubaka bw’Okukaaba okw’Ekiro wakati ku ntandikwa kaakano busumululwa obubonero ku nkomerero.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Abatahamijwe b’abanyabwenge b’inkumi binjira mu isezerano n’Imana igihe abakiranirwa b’abapfu b’inkumi binjira mu isezerano ry’urupfu.

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

Aye yavuze ati: “Iki ni cyo kiruhuko mushobozamo abananiwe kuruhuka; kandi uku ni ko kugarurirwa ubuyanja.” Nyamara bo ntibashatse kumva. Nuko ijambo ry’Uwiteka ribabera itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hato gato, na hato gato; kugira ngo bagende, bagwe basubira inyuma, bavunagurwe, bagwe mu mutego, kandi bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abakobanyi mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: “Twasezeranye n’urupfu, kandi twagiranye isezerano n’ikuzimu; igihe inkoni irengerana yuzuye amazi izanyuraho, ntizazatugeraho; kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma.” Ni cyo gituma Umwami Uwiteka avuga atya ati: “Dore, nshyize muri Siyoni ibuye ry’urufatiro, ibuye ryageragejwe, ibuye rikomeye ry’imfuruka, urufatiro rukomeye rwizewe; uwizeye ntazihuta.” Yesaya 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Abāgondhoonwa nibo baghonde ebiikiro bia Kuleega kw’omu Bwire Bwakati eri ekanisa, kandi oluvanyuma ni booleka obutumwa bw’eriiraka erya kabiri nga bahamagara abantu kuruga i Babulooni.

“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, 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.’” Review and Herald, December 6, 1892.

“Kwa hiyo katika kazi ya mwisho ya kuuonya ulimwengu, miito miwili tofauti inatolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake.’ Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

বাবিলন হইতে যাহারা বাহির হয় এবং ধার্মিকদের পথে চলমানদের সহিত যুক্ত হয়, তাহারা স্বর্গীয় ত্রয়ের নামে নির্দেশিত বাপ্তিস্মের জলের দ্বারা পালকের অন্তর্ভুক্তরূপে গৃহীত হয়। ধার্মিক গণ্যকৃতেরা—সে বর্তমান সময়ে পাতমসে যোহনের নিকট প্রদত্ত বার্তা যাহারা শুনিতেছে, কিংবা পরবর্তীতে বাবিলন হইতে যাহারা আহূত হয়—সকলেই পবিত্র আত্মা গ্রহণের দ্বারা ধার্মিক গণ্য হয়। পবিত্র আত্মার দেবত্ব ও মানুষের মানবত্বের সেই সংযোগ সম্পন্ন হইয়াছিল, যেরূপ খ্রীষ্ট নিজের উপরে মানব-স্বভাব গ্রহণ করিবার সময় এক দৃষ্টান্তরূপে স্থাপন করিয়াছিলেন। এক লক্ষ চুয়াল্লিশ হাজারকে দুই সাক্ষীর মধ্যে প্রতিরূপিত করা হইয়াছিল, যথা যাকোবের বারো পুত্র এবং বারো শিষ্য। দুষ্টেরা ত্রয়োদশ গোত্র ও ত্রয়োদশ শিষ্যের দ্বারা প্রতিরূপিত। উভয় দৃষ্টান্তেই এই দুই “তেরো”-কে ঈশ্বরের উদ্দেশে যাজকরূপে আহ্বান করা হইয়াছিল, এবং যাহারা সেই আহ্বান প্রত্যাখ্যান করে, তাহারা এষৌ দ্বারা প্রতিরূপিত; পক্ষান্তরে তাহার কনিষ্ঠ ভ্রাতা যাকোব সেই সকলকে প্রতিরূপিত করে, যাহারা আহ্বান গ্রহণ করে। এষৌ ও যাকোব উভয়েই জগতের অন্তকালে লাওদিকেয়ার সেভেন্থ-ডে অ্যাডভেন্টিস্টদের প্রতিরূপ। এক শ্রেণি ভাববাদীর রচনাবলীর মাধ্যমে পরিবাহিত পবিত্র বার্তা গ্রহণ করে এবং ইস্রায়েলে পরিবর্তিত হয়, আর এষৌ আপন নাম বজায় রাখে।

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Bilemba manyi kyenenene mu minyoloko eyi yivwa ya Alefa ne Omega, pakuti ici cali fye ukupitulula kwa mufupi ukwa kutendeka ne mpela mu Cebo cakwa Lesa.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

මිහිදන් කිරීමෙන් පටන් මැවුම් කාලයෙහි සිට දෙවන පැමිණීම දක්වා දිවෙන දේවවාණි ඉතිහාස නියෝජනය කරන ඉතිහාස රේඛා නවයකි. ආරම්භයන් හා අවසානයන් පිළිබඳ මෙම දේවවාණි රේඛා නවයම එළිදරව් පොතේ පළමු පරිච්ඡේදයේ පළමු වාක්‍ය තුනට සෘජුව සම්බන්ධ වේ. එම වාක්‍ය තුනින්, පරීක්ෂණ කාලය අවසන් වීමට අල්ප කාලයකට පෙර මුද්‍රාවෙන් විවෘත කරනු ලබන යේසුස් ක්‍රිස්තුස්ගේ එළිදරව්ව, දෙවියන් වහන්සේගේ මැවීමේ බලයේ ප්‍රකාශනයක් බව හඳුනා දෙයි. මෝසෙස්ගේ කාලයෙන් එළිදරව්කරු වූ යොහන්ගේ කාලය දක්වා, විවිධ සාක්ෂිකරුවන් විසින් තම සාක්ෂිය ප්‍රදානය කළ ඒ සියලු සාක්ෂි එකිනෙක ගැටී බැඳුණු මෙතරම් සංකීර්ණ සාක්ෂිදායක වියනක් ගොඩනැගිය හැක්කේ තවත් කුමන බලයකින් ද?

Take off your shoes, for this is holy ground.

Reka inkweto zawe, kuko aha hantu hera.