We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Tuli vava twakutunga pa ubikilo bwa kufuma bwa Esaya, ubwa kutandikila mu kitabo kya makumi ana, apo pakumanyika ikyalo kya kutandavala icatendeke na ukutondoka kwa Julayi 18, 2020. Tuli twalundanisha imfwa ya ba kambone babili aba mu Kusokolola na balya abafwile mu mupokapoka wa Ezekieli wa mafupa yafwile, ayomile, mu kitabo kya makumi yatatu na cinelubali. Tuli kufwaya, ukupitila mu kubwekeshapo, ukushininkisha umulondolole uwine wine wa fintu ifyakonkana ne kubuka kwa balya abapondelwe mu msebo ku ciswango ceyaile ukufuma mu mukolongo ushina mpela.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Hii tunapopatanisha vifungu hivi vya kinabii, tunafungua mihuri ya sehemu za Ufunuo ambazo hadi sasa hazijawahi kutambuliwa, kwa maana ujumbe huu ni kufunguliwa kwa Ufunuo wa Yesu Kristo kunakotukia mara tu kabla ya kufungwa kwa muda wa rehema kwa wanadamu. Tunaitenda kazi hii, kwa maana “wakati umekaribia.” Tunapofungua mihuri ya kweli katika Ufunuo ambazo sasa zimo katika mchakato wa kutimizwa, tunatimiza kazi ile ile hasa iliyofafanuliwa kuwa ni kazi ya Yohana katika Ufunuo. Aliagizwa kuandika mambo aliyokuwa ameyaona, ambayo yalikuwa ni mambo yaliyokuwapo wakati huo, na kwa kuyaandika mambo hayo Yohana angekuwa wakati uo huo akiandika mambo yatakayokuwapo.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Andika mambo yale uliyoyaona, na yale yaliyopo, na yale yatakayokuwa baadaye. Ufunuo 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Ku ba Waadventista wa Siku ya Saba, kizingiti cha kimantiki chaweza kuwa hasa ufahamu wao wa jadi juu ya kitabu cha Ufunuo. Mtu anapokubali kweli iliyokwisha kuthibitishwa, lakini akashindwa kuona ya kuwa kweli hiyo iliyokwisha kuthibitishwa iliwekwa ili iendelee kukuzwa kadiri ya wakati, basi ufahamu wake wa kwanza ulio sahihi wa kweli waweza kugeuka kuwa mapokeo au desturi. Kweli ambayo imebadilika kuwa mapokeo yaweza kabisa kuzaa upofu unaowakilishwa katika ujumbe kwa Laodikia. Kweli ya asili bado ni kweli, lakini kutoweza kuona ya kuwa kweli hiyo hukuzwa kadiri ya wakati huleta upofu. Kweli siyo sababu ya upofu wao; upofu huo ni dalili tu ya sababu. Sababu yenyewe ni masikio yasiyotaka kusikia, macho yasiyotaka kuona, na moyo usiotaka kuongoka katika wale wanaojitosheleza kwa faraja ya mapokeo na desturi.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
“Kristo, katika mafundisho Yake, aliwasilisha kweli za zamani ambazo Yeye Mwenyewe alikuwa Mwanzilishi wake, kweli alizokuwa amenena kwa njia ya wazee wa imani na manabii; lakini sasa alizimiminia nuru mpya. Maana yake ilionekana kuwa tofauti sana! Gharika ya nuru na hali ya kiroho ililetwa kwa maelezo Yake. Naye akaahidi kwamba Roho Mtakatifu angewatia nuru wanafunzi, ili neno la Mungu liendelee daima kufunuliwa kwao. Wangeweza kuziwasilisha kweli zake katika uzuri mpya.
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Tangu ahadi ya kwanza ya ukombozi ilipotamkwa katika Edeni, maisha, tabia, na kazi ya upatanishi ya Kristo vimekuwa somo la fikira za wanadamu. Hata hivyo, kila akili ambayo ndani yake Roho Mtakatifu ametenda imewasilisha mada hizi katika nuru iliyo mpya na safi. Kweli za ukombozi zina uwezo wa kukua na kupanuka daima. Ingawa ni za kale, daima ni mpya, zikimfunulia mtafutaji wa kweli utukufu mkuu zaidi na uweza wenye nguvu zaidi.
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Buri gihe habaho ukwihishura gushya kw’ukuri, ubutumwa bw’Imana bugenewe abantu b’icyo gihe. Ukuri kwa kera kwose ni ngombwa rwose; ukuri gushya ntikwigenga ku kwa kera, ahubwo ni ugukwigaragariza kurushaho. Ni uko gusa ukuri kwa kera gusobanukiwe ni ko dushobora gusobanukirwa n’ugushya. Igihe Kristo yifuzaga guhishurira abigishwa be ukuri kw’izuka rye, yatangiriye ‘kuri Mose no ku bahanuzi bose,’ maze ‘abasobanurira mu Byanditswe byose ibimwerekeyeho.’ Luka 24:27. Ariko ni umucyo urabagirana mu guhishurwa gushya kw’ukuri ni wo uhesha ikuzo ukuri kwa kera. Uwanga cyangwa wirengagiza ukuri gushya, mu by’ukuri ntaba afite ukuri kwa kera. Kuri we gutakaza imbaraga zako zibeshaho, maze kukaba gusa ishusho itagira ubugingo.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Juwo bangi bakulundika kuti balingííla ne kwíísha bukwashi bwa Dipangano Dya Kale, ne pa lwabo balekana Dipangano Dipyadipya. Kadi mu kuleka kwakidila malongi a Kilisto, baleja ne kwamba kabena balingííla byakamba bakulukulukulu ne baprofeta to. ‘Inǎ mwasangá kulingííla Mose,’ mudi mwakamba Kilisto, ‘nũngi mwasangá kungííla Ami; pantu yandi wandembela Ami.’ Yoano 5:46. Ki bwalu abu kabena ne bukol bwa cya bushuwa nansha mu dyondopa dyabo dya Dipangano Dya Kale.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Bantu benshi bavuga ko bizera kandi ko bigisha ubutumwa bwiza bari mu kwibeshya nk’uko. Bashyira ku ruhande Ibyanditswe by’Isezerano rya Kera, ibyo Kristo yavuzeho ati: ‘Ni byo bimpamya.’ Yohana 5:39. Mu kwanga Isezerano rya Kera, mu by’ukuri baba banze n’Isezerano Rishya; kuko byombi ari ibice by’icyuzuzo kimwe kidatandukanwa. Nta muntu ushobora kwigisha amategeko y’Imana uko bikwiriye adafatanije n’ubutumwa bwiza, cyangwa ubutumwa bwiza adafatanije n’amategeko. Amategeko ni ubutumwa bwiza bwambaye umubiri, kandi ubutumwa bwiza ni amategeko asobanuwe. Amategeko ni umuzi, ubutumwa bwiza bukaba ururabo ruhumura neza n’imbuto uwo muzi wera.” Christ’s Object Lessons, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Avale claim chi-kulupila vya kale, kanshi batampa vya mpsha, cilecilumbwa na maka ayengi sana kuli ba Seventh-day Adventists abati baikulupila Baibele yonse, lelo batampa amalembo ya Mupashi wa Ubuprofita. Mu Cilembo ca Kusokolola, Yohane cishibilo ca bantu ba kwa Lesa mu nshiku sha kulekelesha abalepakaswa pa mulandu wa kwakabila fyonse fibili, Baibele na Mupashi wa Ubuprofita.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Ndzi Yohane, la nga makwenu, ni nakulorhi eku xanisiweni, ni le ku fumeni ni le ku lehiseleni mbilu ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Anga munthu akuzomera umboni wa Yesu, umene uli Mzimu wa Uneneri, umene uli zolembedwa za Ellen White, pamenepo ndime yapitayo yochokera m’zolembedwa zake ikuzindikiritsa nkhani imene ndikuyikamba. Iye analemba kuti “zoonadi za chiwombolo zili ndi kuthekera kwa kukula ndi kufutukuka kosalekeza. Ngakhale zili zakale, zimakhala zatsopano nthawi zonse, nthawi zonse zikuululira kwa wofunafuna choonadi ulemerero wokulirapo ndi mphamvu yamphamvu koposa,” ndiponso kuti mu “m’badwo uliwonse muli chitukuko chatsopano cha choonadi, uthenga wa Mulungu kwa anthu a m’badwo umenewo.”
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
گرچە تێگەیشتنی باوی پەرتوکی ئاشکرادان کە ئەوەیە کە ئادڤێنتیستی حەوتەم ڕۆژێکی ئاسایی لەوانەیە هەڵیبگرێت، ڕاستییە، بەڵام تەواوی پەرتوکی ئاشکرادان شایەتییەکی سەردەمی دواڕۆژانە. ئێمە لە ئێستادا ڕاستییەک بەکار دەهێنین کە ئێستا دەکرێتەوە، و ئەو ڕاستییە لەلایەن ئەوانەوە ناسراو نابێت کە ئامادە نین بۆ وەرگرتنی ئەوەی کە هەموو دەقەکانی پەرتوکی ئاشکرادان بەشێکن لە ئاشکرادانی عیسای مەسیح کە لە دواڕۆژاندا دەکرێتەوە.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Kumanya nti Abadiventi kye babadde balina ku Kubikkulirwa essuula ey’ekkumi n’emu, ng’okutuukirira kw’Okwekyusa kwa Bufalansa, kituufu, era Mwannyinaffe White awagira endowooza eyo entuufu. Naye amazima ago gaali byafaayo byokka, ebyawandiikibwa okulaga ennaku ez’oluvannyuma. Ekitabo kyonna ekya Kubikkulirwa kifugibwa ekintu kino eky’obunnabbi.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
Tukwombeka pa lukyomo lw’ebyafaayo ebikwekeddwa eby’okubwatuka musanvu ng’omukulembeze ow’okuleeta Ezeekyeri asatu mu musanvu, Isaaya amakumi ana, n’Okubikkulirwa kkumi n’emu awamu n’olugero lwa Matayo amakumi abiri mu ttaano olw’abawala ekkumi. Olunyiriri olulala olw’obunnabbi olunyweza enkozesa y’omuddiring’anwa gw’ebigambo eby’obunnabbi gwe tukolako lubeerera mu lunyiriri lwa Kristo, era nalwo lulimu n’omujulirwa ow’okubiri. Yesu yali wa myaka amakumi asatu bwe yabatizibwa n’afuuka Yesu Kristo, kubanga “Kristo” mu Luyonaani olw’Endagaano Empya, oba “Masiya” mu Lwebbulaniya olw’Endagaano Enkadde, kitegeeza oyo eyafukibwako amafuta.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Ekyo kigambo, bwe njogera, mukimanyi, ekyalangirirwa mu Buyudaaya bwonna, ne kitandikira mu Ggaliraaya, oluvannyuma lw’okubatizibwa Yokaana kwe yabuulira; Katonda bwe yafuka amafuta ku Yesu Omunazaaleesi n’Omwoyo Omutukuvu era n’amaanyi: eyatambulanga ng’akola obulungi, era ng’awonya bonna abaajoogebwanga Sitaani; kubanga Katonda yali naye. Ebikolwa 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Ku myaka mirongo itatu, Yesu yiteguye gusigwa; kandi amaze gusigwa mu mubatizo We, We nka Kristo yatanze ubutumwa Bwe mu gihe cy’iminsi itatu n’igice y’ubuhanuzi. Hanyuma aricwa, ashyirwa mu mva, arazuka, maze azamurwa ajyanwa mu ijuru. Intangiriro y’umurimo We w’imyaka itatu n’igice yari umubatizo We, ugereranya urupfu Rwe n’umuzuko We; kandi ku iherezo ry’iminsi igihumbi na magana abiri na mirongo itandatu y’umurimo We yabambwe ku musaraba, hanyuma arazuka—kuko ari Itangiriro n’Iherezo. Igikorwa cy’urupfu Rwe n’umuzuko We cyabyaye ingabo ikomeye, ari yo yakomeje indi myaka itatu n’igice kugeza ubutumwa bwiza ku Bayuda, hanyuma nyuma yaho ikabugeza ku isi.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Kanisa Katoliki, yaani yule mpinga-kristo wa unabii wa Biblia, nayo pia ilitayarishwa kwa muda wa miaka thelathini kabla ya kutiwa mafuta kwa uweza. Mwaka 508, “sadaka ya daima” iliondolewa. Dada White anatufahamisha waziwazi kwamba Wamillerite walikuwa na uelewa sahihi wa “sadaka ya daima” katika kitabu cha Danieli, licha ya ukweli kwamba kanisa la Waasventista Wasabato wa Laodikia lilirudia mtazamo wa kishetani wa Uprotestanti ulioasi kuhusu “sadaka ya daima” katika miaka ya 1930.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Хійсә мән ‘күндилик’кә мунасивәтликни көрдүм (Daniel 8:12): «қурбанлиқ» дегән сөзни инсан даналиғи қошқан болуп, у мәтингә тәәллуқ әмәс екән, вә Рәб бу һәқтики тоғра чүшәнчини һөкүм саитиниң җакарини бәргәнләргә аян қилди.” Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
“Buri munsi” bugereranya ubupagani, kandi Roma y’abapagani ni yo yari imbaraga zabuzaga kandi zikabuza ubupapa kuzamuka ku ntebe y’ubwami bw’isi. Nk’uko byahanuwe mu gitabo cya Daniyeli, kandi nyuma bigahamwa n’amateka, kandi nyuma bikahishurwa n’abamarayika kuri William Miller, kandi nyuma bigahamwa na Ellen White; mu mwaka wa 508, iyo nzitizi y’ubupagani yabuzaga kuzamuka kw’ubupapa yakuweho. Nk’uko byagenze kuri Kristo, mu gihe cy’imyaka mirongo itatu umwanzi wa Kristo yiteguye guhabwa ububasha mu wa 538. Kristo, n’umwanzi wa Kristo, bamaze imyaka mirongo itatu bitegura guhabwa ububasha. Ubwo ubupapa bwari bumaze guhabwa ububasha mu wa 538, bwatanze ubutumwa bwabwo bw’urupfu mu gihe cy’imyaka y’ubuhanuzi itatu n’igice, nk’uko Kristo na We yari yaratanze ubutumwa Bwe bw’ubugingo mu gihe cy’imyaka itatu n’igice. Abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe, bo mu mateka y’Impinduramatwara y’Abafaransa bahagarariye Isezerano rya Kera n’Isezerano Rishya, na bo bahawe ububasha bwo guhanura mu gihe cy’iminsi y’ubuhanuzi itatu n’igice.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Na nitawawezesha mashahidi wangu wawili, nao watatoa unabii kwa muda wa siku elfu moja mia mbili na sitini, wakiwa wamevaa nguo za magunia. Ufunuo 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
Mu mwaka gwa 1798, nyuma ya siku za kiunabii elfu moja mia mbili na sitini, mpinga-Kristo alipokea jeraha lake la mauti, kama vile Kristo alikufa msalabani baada ya siku elfu moja mia mbili na sitini, na kama vile mashahidi wawili, wanaowakilisha Neno la Mungu, walivyouawa barabarani baada ya siku elfu moja mia mbili na sitini.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
Mu lusiku lwa butatu Kristo wasangukile, kabili cimo pa fyebo ifikulu ifya antichristi mu buku lya Kusokolola kwe kupola kwa cilonda cayo ca mfwa, nangu ukubuka kwayo. Ukusanguka kwa Kristo kwacitike pa lusiku lwa butatu, kabili ukusanguka kwa baume babili impapashi kwacitike panuma ya mazuwa yatatu ne cifulo. Antichristi asangulwa mu cishibilo pa lusiku lwa butatu, pantu mu bumboni bwa bupolofita ubwingi, ulusiku lwa butatu ni cishibilo ca mpango wa Sande. Pa mpango wa Sande, ciswango ca mu bemba ica mu Kusokolola ikumi na fitatu cisangulwa, kabili cimanyilo ca ciswango ca mu bemba ciba icakupimishishapo. Elyo ama United Nations, imfumu ikumi isha mu Kusokolola ikumi na cine lubali, pa kulangiziwa kwa United States, iyo ni mfumu iyakubalilapo pa mfumu ikumi, bakalunda antichristi nga mutwe wa bunonshi bwa mitundu itatu, apo upapa bukwela ku cipuna ca bufumu ca pano nse.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Li ser ku em nêzikî qeyrana dawî dibin, girîngiyeke jiyanî heye ku di nav amûrên Xudan de ahengî û yekîtî hebe. Cîhan bi bahoz û şer û nakokî tije ye. Lê di bin serokatiya yekê de—hêza papatî—gel dê yek bibin da ku li dijî Xwedê di kesayetiya şahidên Wî de rawestin. Ev yekîtî bi wî murtedê mezin tê muhkemkirin. Dema ku ew hewl dide ku karmendên xwe di şerê li dijî rastiyê de yek bike, ew ê di heman demê de bixebite da ku parêzvanên wê veqetîne û belav bike. Hêrs, gumana xirab, axaftina xerab, ji aliyê wî ve tên teşwîqkirin da ku nakokî û cudahî biafirînin.” Testimonies, volume 7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Ku mupinguxa antikristu, akatasikila ku kiti kya bula, ni kulombola lukutakanu lwa bitatu mu lwendo lwalu ku Armagedoni, nge Yezabele wa lombwelanga Ahaba ku mutwe wa Karmeli. Muvwimi wa Misambu Asafu, usononeka makanda dikumi, avangula Mulungano wa Makanda a Buloba, nge lukutakanu luvuma lwa balwani ba Nzambi, bene ba nyimuna “mutwe” wabo, udi “bukole bwa bupaapa.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Asafa ana Wimbo au Zaburi. Ee Mungu, usinyamaze; usijizuie kusema, wala usitue, Ee Mungu. Kwa maana, tazama, adui zako wanafanya ghasia; nao wakuchukiao wameviinua vichwa vyao. Wamefanya shauri la hila juu ya watu wako, nao wamefanya mashauriano juu ya waliofichwa wako. Wamesema, Njoni, tuwakatishe wasiwe taifa; ili jina la Israeli lisikumbukwe tena kamwe. Kwa maana wamefanya shauri pamoja kwa nia moja; wamefanya agano juu yako: Hema za Edomu, na Waishmaeli; wa Moabu, na Wahagari; Gebali, na Amoni, na Amaleki; Wafilisti pamoja na wenyeji wa Tiro; Ashuru naye amejiunga nao; wamewasaidia wana wa Loti. Sela. Zaburi 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
ئایای سێ فریشتەکان ئەوجا لە ناوەڕاستی ئاسماندا دەفڕێت.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ûngî xwêzekî din min dît ku li nav ezman difirî, û Mizgîniya ebedî bi xwe re hebû da ku wê ji wan re ku li ser erdê dimînin, û ji her netewe û qebîle û ziman û gel re bide ragihandin, bi dengekî bilind dibêje: Ji Xwedê bitirsin û rûmet bidin wî; çimkî saeta dadweriya wî hatîye: û perestîya Wî bikin, Yê ku ezman û erd û derya û kaniyên avê afirand. Û xwêzekê din li pey wî hat, dibêje: Babil ket, ket, wê bajarê mezin, çimkî wê hemû netewe ji şeraba hêrsê zinaya xwe vexwarand. Û xwêzeka sêyem li pey wan hat, bi dengekî bilind dibêje: Heke kesek heywan û wêneyê wî bipereste, û nîşana wî li eniya xwe an li destê xwe bistîne, ew jî dê ji şeraba hêrsê Xwedê vexwe, ya ku bê tevlihevî di kasa qezeba Wî de hatiye rijandin; û ew ê di huzûra xwêzeyên pîroz û di huzûra Berx de bi agir û gofrêtê were êşandin. Û dûmana êşandina wan heta hetayê û hetayê bilind dibe; û wan, yên ku heywan û wêneyê wî diperestin, û her kesê ku nîşana navê wî distîne, ne roj û ne şev rihetî tune. Li vir sebra pîrozan e: li vir ew in ku fermanên Xwedê û baweriya Îsa diparêzin. Peyxama Yûhenna 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Nîşana sê milyaketan wê hingê li nav asîmanê difire, lê di demeke nêzîk de dijminê Mesîhê dê ji aliyê deh padîşahên Neteweyên Yekbûyî ve ber bi asîmanê bilind bibe. Nîşan wê hingê peyama “rastiyê” radigihîne, û dijminê Mesîhê jî wê hingê peyama kevneşopî û adetê radigihîne. Sê milyaket mirovahiyê hişyar dikin ku nîşana papatiyê qebûl nekin, lê Dewletên Yekbûyî, wekî pêxemberê derewîn, wê cîhanê bi zorê bide ku heman nîşanê qebûl bike.
We will end here, and take it up in our next article.
Tukutukila hapa, na tutaendelea nayo katika makala yetu inayofuata.