At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Mu ntandilo ya historia ya Millerite mu 1798, mona ma Ulai mu mukanda wa Daniele wavumbulwa, na kuleta kwiyingila kwa luhanyilo lwakuzeka olo lweseka no kulangisha mikuta ibidi ya bakufukamina. Mona ma Ulai amena mukanda wa munda wa bantu ba Lesa, nga muamenwa mu bipanga sambanu na bibidi bya Kusokolola, bikwabo bibili ne bisatu. Ku mpela ya historia ya buprofete yatandile mu 1798, pa lukutakano lwa nkambi lwa Exeter, kufuma pa 12–17 August, 1844, mukanda wa Kelele ka Pakati ka Butanda wavumbulwa pano Ntambwe wa mu mukoka wa Yuda afumishe ukuboko Kwandi pa bushinka bwafisama, ico caletele kwiyingila kwa luhanyilo lwakuzeka olo lweseka no kulangisha mikuta ibidi ya bakufukamina.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
لە ساڵی 1989دا، کاتێک، وەک لە دانیال 11:40دا باس کراوە، وڵاتەکانی نوێنەرایەتی یەکێتی سۆڤیەتیی پێشوو لەلایەن پاپایەتی و ویلایەتە یەکگرتووەکانی ئەمریکا جارووبڕا کران، بینینی ڕووباری حیددەکەل لە کتێبی دانیال هەڵنەکراوەوە، وە زیادبوونی زانیارییەک بەرهەم هێنا کە دوو چینە پەرستەران تاقی دەکاتەوە و ئاشکرایان دەکات. بینینی حیددەکەل پەیامی دەرەکیی دوژمنانی گەلی خودا نوێنەرایەتی دەکات، وەک لە کتێبی ئاشکراکردنەوەدا لە حەوت مۆرەکاندا نوێنەرایەتی کراوە. لە کۆتایی مێژووی پێشبینییەکەی کە لە 1989 دەستی پێکرد، لە دەستپێکی دوو هەفتەی کۆتایی مانگی تەممووزی 2023ەوە، شێری هۆزی یەهودا دەستی بە پرۆسەی هەڵنەکردنەوەی پەیامی هاوارە نیوەشەو کرد، بە لادانی دەستی خۆی لەسەر ڕاستییەکی شاراوە، کە زیادبوونی زانیارییەک بەرهەم دەهێنێت کە گەلی خودا تاقی دەکاتەوە و لە کۆتاییدا دوو چینە پەرستەران لە نێوانیاندا ئاشکرا دەکات.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Yohana sura ya kumi na nne, aya ya kwanza, Kristo anawatia moyo wanafunzi wasifadhaike mioyoni mwao.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Mûtimwe wenu utegakanye; mwizera Imana, munyizere nanje. Yohana 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Munda mwa maawa macheche Kristo wakapambwa, ndipo pasina nguva refu akabayiwa pamuchinjikwa, akavigwa uye akamutswa kuvakafa. Mushure mokukwira kuna Baba, akadzokera kuvadzidzi vake.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Na walipokuwa wakisema hayo, Yesu mwenyewe akasimama katikati yao, akawaambia, Amani iwe kwenu. Lakini wakaingiwa na hofu na fadhaa, wakadhani kwamba wameona roho. Naye akawaambia, Mbona mnafadhaika? na kwa nini mawazo yanazuka mioyoni mwenu? Luka 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Kuvangama koqala emgqeni wenguquko kwenzeka lapho abantu bakaNkulunkulu bekhohlwa iqiniso elalembuliwe ngaphambili. Abafundi base bekhohliwe lokho uJesu ayebatshele khona kungakapheli ngisho iviki ngaphambi kokuba ukwesaba kwabo nokudumazeka kwabo kubonakaliswe enkingeni yesiphambano. Lokhu kuvangama kokuqala kulandelwa yisikhathi sokulibala, okuthi emfanekisweni wezintombi ezilishumi kumelwe ukungabikho koMyeni. UJesu wayebatshele ngokuqondile abafundi ukuthi uya kuYise, kodwa wayezobuya. Ukwazi kusengaphambili ayebanike kona abafundi akuzange kubavimbele ukuba banqotshwe yinkinga. Ngokwesimongcondvo somfanekiso wezintombi ezilishumi, inkinga iyindawo lapho isimilo sibonakaliswa khona, kodwa asikaze sithuthukiswe khona. UJesu wayebakhethile futhi wabamisa abafundi, futhi wababikela lona lelo qiniso ngaphambi kwenkinga.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Mwaampela kunyena neene, indi neene namasala imwe no kumubika, pakuti imwe muye no kusyala mbuto, kabili pakuti mbuto yenu ikale: pakuti conse ico mukalomba kuli Taata mwi shina lyandi, akamupa imwe. Yohane 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Nangy da pinili ira, awan laeng dayta ti nangsalaknib kadakuada a saan a maparmek iti krisis.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Metu ni khuonwa ni thina. Niundu wa mwoo wa kweyuumia watanganie syindu sya kiu wa katikati wa utuku, ‘Langai, muthoni niweka; umuukie mukamwambie,’ asichana ala maichee maalala ni maumukie ngoo syoo, na kukonekana ni andu aa meeyie kwiyumya niundu wa kiambu kiu. Mavinda onthe meethiw’ie matayi manywa, indi kimwe ni kyaiyite kwiyumya niundu wa thina usu, na kimwe kikoneka kitina kwiyumya. Metu ni khuonwa ni mbai sya maisha. Mavinda ma thina makumya nzaa ya kweli ya metu. Yila ndeto imwe ya ikali na itasiliw’ie, kisuni, kana ndina, kana thina; kana uvyu umwe utasiliw’ie kana usungu, kimwe kyonthe kiingasya ngoo methoni ma kiu, nikyo kikamya wazi undu wa ndani wa metu. Nikwonekana kana kuti na ukweli wa wĩtĩkio mivango-inĩ ya ndeto ya Ngai. Nikwonekana kana ngoo yikũlyĩw’a ni neema, kana kuti na mafuta mu kyombo hamwe na taa.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
"Чан хэцүү сорилтын үе хүн бүрт ирдэг. Бурханы сорилт ба шалгалтын дор бид өөрсдийгөө хэрхэн авч явдаг вэ? Бидний дэнлүүнүүд унтардаг уу? эсвэл бид тэдгээрийг асаастай хэвээр хадгалдаг уу? Нигүүлсэл ба үнэнээр дүүрэн Нэгэнтэй холбоотой байдлаараа бид аливаа онцгой нөхцөл байдалд бэлтгэгдсэн байдаг уу? Таван ухаалаг онгон таван мунхаг онгонд өөрсдийн зан чанарыг дамжуулж чадсангүй. Зан чанар бол бидний хүн нэг бүр өөрсдөө бүрдүүлэх ёстой зүйл мөн." Review and Herald, October 17, 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Ukusokolwa kwa Yesu Kristo okukhonjwa emavesini okuqala encwadi yeSambulo kungumyalezo wokugcina wesixwayiso ebandleni, bese kuthi ngemva kwalokho kube sezweni. Leso sambulo sivulwa ngaphambi nje kokuvalwa kwesikhathi somusa yiNgonyama yesizwe sakwaJuda, ekhonjwe eSambulweni isahluko sesihlanu njengoyedwa kuphela ofaneleyo ukuvula incwadi eyayivaliwe ngophawu.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
㆑嗶一個長老對我講：「莫哭；看哪，猶大支派中的獅子，大衛的根，已經得勝，能展開那書卷，揭開其上七印。」啟示錄 5:5
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Simba wa kabila ya Yuda pia ndiye “shina la Daudi,” naye pia ndiye “mwana wa Daudi,” tena ndiye Bwana wa Daudi. Uhusiano unaowakilishwa na Simba wa kabila ya Yuda unaonyesha kwamba, Simba wa kabila ya Yuda anapofunga muhuri juu ya kweli au kuiondolea muhuri, hufanya hivyo kwa kutumia kanuni ya kutajwa kwa mara ya kwanza, ambayo hutambulisha mwisho wa jambo kwa mwanzo wa jambo, kama inavyowakilishwa na Yesu akiwa “shina la Daudi.” Kweli inapofunuliwa katika ‘wakati’ wa mwisho, mchakato wa utakaso huanzishwa kama unavyowakilishwa katika Danieli kumi na mbili.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Yehuda rûna Vasi hane pirtûka vekerand û vekir û ji Yûhannayê re wehya tiştên ku di van rojên dawî de bibe da. Danyêl di bexşê xwe de rawesta da ku şahidiya xwe bide, ya ku heta dema dawiyê hatibû mohrkirin, dema ku peyama milyaketê yekem diviyabû ji bo cîhana me were ragihandin. Ev mijar di van rojên dawî de xwedî girîngiyeke bêdawî ne; lê, her çend ‘gelek wê bên paqijkirin, sipîkirin, û ceribandin,’ ‘xerabkaran wê xerabî bikin; û ji xerabkaran tu kes wê fam neke.’” Manuscript Releases, volume 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Umurimo wa Yesu nk’Intare yo mu muryango wa Yuda ni uw’agaciro katagira akagero, ariko “nta n’umwe” wo mu “banyabyaha azasobanukirwa” umurimo we cyangwa ubutumwa bwafunguwe.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Awo akati, “Inuka ugende, Daniyeli; kuko ayo magambo afunzwe kandi aboshyweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.” Daniyeli 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Kwigerageza kugaragazwa n’intambwe eshatu; “kwezwa, kwezwa nk’umweru, no kugeragezwa.” Izo ntambwe eshatu zigereranya intambwe eshatu z’“ubutumwa bwiza bw’iteka ryose,” ari bwo mu butumwa bwa marayika wa mbere bugaragazwa ngo: nimutinye Imana (kwezwa), muyihe icyubahiro (kwezwa nk’umweru), kuko igihe cy’urubanza rwayo gisohoye (kugeragezwa). Izo ntambwe eshatu ni zo “ukuri,” nk’uko bigaragazwa n’inyuguti ya mbere, inyuguti ya cumi na gatatu, n’inyuguti ya nyuma y’inyuguti z’Igiheburayo; kandi iyo izo nyuguti zishyizwe hamwe muri uwo murongo, hakaboneka ijambo ry’Igiheburayo risobanura “ukuri.”
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Amabuyeyo atatu ni yo “nzira,” kuko inzira y’Imana, nk’uko Asafu abivuga muri Zaburi 77:13, iri ahera, aho mu rugo rw’urusengero umunyabyaha yezwa binyuze mu kumena amaraso. Hanyuma ayo maraso ajyanwa ahera h’imbere, hahagarariye kwezwa, ari byo nzira yo “guhindurwa umweru.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Bamo ya bakulutu yimo wakandambulwila, kungambila nti, “Aba ni baani abalwete byakuvwata byeru? Kandi bafumine kwei?” Nami namwambila nti, “Mukalamba, niwe uji.” Kandi wangambila nti, “Aba ni bo abafumine mu bulanda bunene, kandi bakolese myenda yabo, ne kuyifya yera mu mashi a Mwana wa Mpanga.” Kusokolola 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
O muni o tambulaisiwe ni o santifikeiwe, niho ashili okulongolwamo a “yesungithwike” moshitokolo shashilipalekwa poNhele ya Yelikosha Kashi Kashi. Jesus oye “ondjila”, “oshili” no “omwenyo”. Ondjila oyokutameka, oshili oya pakatikati, nomwenyo oye omugongo. Ngeenge otwa yelekwa poshitambo shotete, otu li mondjila, oyo ondjila yava tambulaisiwa.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
لې د کرڤان قه رێن، وەک ڕووناکییەکی درەوشاوەیە کە هەروەها زیاتر و زیاتر دەدرەوشێتەوە هەتا ڕۆژی تەواو. ئەمثال 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Eli hatua ya pili ni udhihirisho wa haki unaotimizwa kwa kweli Yake, kwa maana Neno Lake ni kweli.
Sanctify them through thy truth: thy word is truth. John 17:17.
Bi rastiya xwe wan pîroz bike: peyva te rastî ye. Yûhenna 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Abaatsirwe mu by'amateka bahagarariwe n’intambwe ya mbere, abezwa bahagarariwe n’intambwe ya kabiri. Izo ntambwe ebyiri za mbere zitegura abaatsirwe mu by’amateka n’abezwa kwinjira mu rubanza no guhabwa ubugingo bw’iteka ryose. Yesu ni we nzira, ukuri n’ubugingo.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Ulungami obungaphakathi bufakazelwa ngulungami obungaphandle. Lowo olungile ngaphakathi akalukhuni inhliziyo futhi akabi ngongenalusizi, kodwa usuku nosuku uyakhula angene emfanekisweni kaKristu, eqhubekela phambili esuka emandleni eya emandleni. Lowo ongcweliswa yiqiniso uyakuba nokuzithiba, futhi uyakulandela ezinyathelweni zikaKristu kuze kube yilapho umusa ulahlekelwa ngokuqashelwa enkazimulweni. Ubulungami esilungisiswa ngabo buphathiselwa kithi; ubulungami esingcweliswa ngabo budluliselwa kithi. Obokuqala buyisihloko sethu sezulu, obesibili buyikufaneleka kwethu izulu.” Review and Herald, June 4, 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
لە ئەنجیلی یۆحەنا، لە بەشی چواردەهەوە تا بەشی حەڤدە، بە دووبارەکاری باس لەو کێشەیانە دەکرێت کە پەیوەستن بە وەڵامدانەوەی قوتابییەکان کاتێک مەسیح جێیان دەهێڵێت بۆ ئەوەی بڕوات بۆ لای باوکی خۆی. ئەو بەڵێن دەدات دەگەڕێتەوە، و ئەو تێگەیشتبوو، (هەرچەندە قوتابییەکان تێنەگەیشتبوون)، کە ئەو قەیرانە نزیکەهاتووە تووشی بێهیواکردنێکی قووڵ دەکات. لە ناو ئەو چوار بەشەدا ناساندن و پێناسەکردنی ڕۆحی پیرۆز وەک «دڵنەوازی» تێکچڕژاوە. لە ئەنجیلی یۆحەنا، ڕۆحی پیرۆز چوار جار وەک «دڵنەوازی» ناسێنراوە، و جارێکیش لە یۆحنای یەکەم، بەڵام لەوێ وشەکە وەک «پارێزەر» وەرگێڕدراوە. لە هیچ شوێنێکی دیکەی عەهدی نوێدا هەڵنەکەوتووە.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
MuTestamende ya Kale muli izwi lya Chihebere lye lyatafwilwe ukuti “mukankamya” mu Musengele wa Solomoni 4:1 ne mu Kulosha 1:9 na 1:16. Fyonse fitatu ifyo fyaba muli ayo malembo filelangilila ukuti abanyantilila banyantile abantu ba kwa Lesa, kabili tabakwete umukankamya wakubasambilila mu bushiku bwa bulanda no kulefulwa umutima abo basangwamo.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Kumutambulisha Roho Mtakatifu kuwa ndiye “Mfariji” kumewekwa katika kifungu ambamo Yesu anatafuta kuwaandaa wanafunzi kwa huzuni kuu inayowakabili baada ya saa chache tu. Katika muktadha huo anasisitiza kwamba hata katika kutokuwapo kwake, Roho Mtakatifu atakuwapo ili kuwapa faraja. Kwa kumtambua Roho Mtakatifu katika muktadha wa Mfariji, Yesu anabainisha sifa za kazi ambayo Mfariji ataitimiza.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Kyesu akwàtàsyaànsa kakàti ko kîya kwaake na kûûka kwake, kusàkîsya ndeto yôyo mene pa ntwe wa lûkaanda lwa mìsàngi kwa ũndû wa mùtwe munène wa kitupa kyôkyo.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Yohana 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 ni aya zishughulikiazo moja kwa moja wakati wa kukawia katika mfano wa wanawali kumi. Pamoja na aya zilizotangulia imo dondoo ifuatayo ambayo, kwa kurudiwa kwake, hukazia wakati wa kukawia; kwa maana “Bwana harudii mambo yasiyo na umuhimu mkuu.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Bereya piçûk, hûn ê ez nebînin; û dîsa, bereya piçûk, hûn ê min bibînin, ji ber ku ez diçim cem Bav. Paşê hin ji şagirtên wî di nav xwe de gotin: Ev çi ye ku ew ji me re dibêje, Bereya piçûk, hûn ê ez nebînin; û dîsa, bereya piçûk, hûn ê min bibînin; û, Ji ber ku ez diçim cem Bav? Lewma wan got: Ev çi ye ku ew dibêje, Bereya piçûk? Em nizanin ew çi dibêje. Niha Îsa zanî ku ew dixwazin ji wî bipirsin, û ji wan re got: Ma hûn di nav xwe de li ser wê yekê dipirsin ku min got, Bereya piçûk, hûn ê ez nebînin; û dîsa, bereya piçûk, hûn ê min bibînin? Bi rastî, bi rastî, ez ji we re dibêjim, ku hûn ê bigirîn û şîn bikin, lê cîhan ê şa bibe: û hûn ê xemgîn bibin, lê xemgîniya we dê veguherê be kêfxweşiyê. Jin gava ku di êşên zayînê de be, xemgîn dibe, ji ber ku saeta wê hatiye: lê gava ku zarok tê dayîn, êdî êş û tengasiya xwe bi bîr nayîne, ji ber kêfxweşiyê ku mirovokek hatiye dinyayê. Û niha jî hûn xemgîn in: lê ez ê dîsa we bibînim, û dilê we dê şa bibe, û kêfxweşiya we tu kes jê naçe. Yûhenna 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Emboli ya makumi ebiri mu emu mu ssuula ya kkumi na nnya okutuuka ku ssuula ya kkumi na musanvu biraga ekiseera abayigirizwa mwe baali beetaaga okulindiramu Kristo okudda. Ekiseera ekyo kyanditandise ku kufa kwa Kristo ne kyeyongera okutuusa ku kudda Kwe okuva eri Kitaawe. Ekiseera kye baali balindiramu okudda Kwe kifaananyiriza ekiseera eky’okulwawo mu lugero lw’abawala kkumi. Nga bwe kiri mu kuwandiika kwa Lukka okw’abayigirizwa ab’e Emmausi, okukutama okw’omusaalaba kulagibwa mu nnabbi ng’ekifaananyi eky’entandikwa y’ekiseera eky’okulwawo ekigoberera okusoomoozebwa okw’olubereberye.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Mu kice ca mbere c’igitabu ca mbere ca Bibiliya dusangamwo inkuru y’irema, kandi tukamenya abantu batatu bagize umugwi w’ijuru. Mu kice ca mbere c’igitabu ca nyuma ca Bibiliya dusangamwo abantu batatu bagize umugwi w’ijuru. Mu bice bine turiko turasuzuma dusangamwo abantu batatu bagize umugwi w’ijuru. Kumenya uku kuri bidushoboza gushira ibi bice bine vya Yohana ku murongo w’ubuhanuzi wa Itanguriro ikigabane ca mbere umurongo wa mbere gushika ku kigabane ca kabiri umurongo wa gatatu, no ku Vyahishuwe ikigabane ca mbere imirongo ya mbere gushika ku wa cumi na rimwe.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Mulong wa ciyulo, Yesu asambiriila Tomasi nti, we muntu amubona Yesu, abona na Taata. Ciyulo eci cino cilangisha pe kuti Kristo ni we waangumuna abasundi ku kuba po kwakwe, lelo pakuti afuma, akatuma “umbi” “Mwangumuni.” Mupasi wa Mushilo ni we Mwangumuni, lelo Kristo na yena ali Mwangumuni.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Kama mngalinijua mimi, mngalimjua na Baba yangu pia; na tangu sasa mnamjua, tena mmemwona. Filipo akamwambia, Bwana, utuonyeshe Baba, nasi yatutosha. Yesu akamwambia, Je! nimekuwa pamoja nanyi muda mrefu namna hii, nawe hujanijua, Filipo? Yeye aliyeniona mimi amemwona Baba; nawe wasemaje basi, Utuonyeshe Baba? Yohana 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Toma anawakilisha wale katika Uadventista wanaokataa kuona ushuhuda wa uhusiano wa utatu wa mbinguni, licha ya ukweli kwamba yaelekea wamezisoma tena na tena shuhuda zinazounga mkono ukweli huo.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Ndzi ta khongela eka Tata, kutani u ta mi nyika un’wana Muhlayisi, leswaku a tshama na n’wina hilaha ku nga heriki; yena Moya wa ntiyiso; loyi misava yi nga ka yi nga n’wi amukeli, hikuva a yi n’wi voni, naswona a yi n’wi tivi: kambe n’wina ma n’wi tiva; hikuva u tshama na n’wina, naswona u ta va endzeni ka n’wina. A ndzi nge mi siyi mi ri swisiwana leswi nga riki na muhlayisi: ndzi ta ta eka n’wina. Ka ha ri nkarhinyana, kutani misava a yi nge he ndzi voni; kambe n’wina ma ndzi vona: hikuva ndzi hanya, na n’wina mi ta hanya. Yohane 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Niba twamubwene Yesu, twamubwene Se. Yesu ni “Umufasha,” kandi Umwuka Wera ni “undi Mufasha.” Niba twamubwene Yesu, twamubwene Se kandi twamubwene Umufasha. Mu nshuro eshanu ijambo umufasha rikoreshejwe muri Bibiliya, zose zakoreshejwe n’intumwa Yohana. Mu murongo wa gatanu, iryo jambo rihinduwe ngo “umuvugizi.”
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Vanavane va vangu, nangumutjikunena ovikando viṋa, opo mɛṋe kondjanga. Kandi etavane umwe ondjanga, otuna omupopeli kuTate, Jesus Kristus, Ouwa waYeluka. 1 John 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Nanga umuntu alalema, tulina Muweleli, Yesu Kilisito wa bulungami. Muweleli muntu uyo ukombelelela pa buyo bwa mulaleladi. Paulo ujiisha mulimo wa Yesu nga Muweleli wetu.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
នរណាជាអ្នកកាត់ទោស? គឺព្រះគ្រីស្ទដែលបានសុគត មិនតែប៉ុណ្ណោះទេ គឺបានរស់ឡើងវិញផង ដែលកំពុងគង់នៅខាងស្ដាំព្រះហស្តនៃព្រះ ហើយទ្រង់ក៏ទូលអង្វរសម្រាប់យើងរាល់គ្នាផងដែរ។ រ៉ូម 8:34។
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Yesu ni Mtetezi wa mwenye dhambi, jambo linalojumuisha kwamba Yeye ni Mfariji. Katika sura iyo hiyo, Paulo alikuwa amekwisha kutambulisha kwamba Roho Mtakatifu naye pia hutuombea.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Kinyume chake Roho naye hutusaidia katika udhaifu wetu; kwa maana hatujui tuombe nini kama itupasavyo; lakini Roho mwenyewe hutuombea kwa kuugua kusikoweza kutamkwa. Naye yeye azichunguzaye mioyo anajua nia ya Roho ni nini, kwa kuwa yeye huwaombea watakatifu kama apendavyo Mungu. Warumi 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Yesu na Roho Mtakatifu wote wawili wanatambulishwa kuwa Mfariji, na kwa hiyo wote wawili ni waombezi wanaotufanyia maombezi. Watu watatu wa utatu wa mbinguni wote wamewakilishwa katika kifungu cha Yohana tunachokizingatia, na wanapoletwa pamoja na ushuhuda wa kwanza wa kitabu cha kwanza cha Biblia na ushuhuda wa kwanza wa kitabu cha mwisho cha Biblia, nuru kuhusu uhusiano na kazi ya watu watatu wa Uungu hukuzwa.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Ishe ntashobora gusobanurwa n’ibintu byo mu isi. Ishe ni ubwuzure bwose bw’Ubumana mu buryo bw’umubiri, kandi ntaboneka amaso y’abapfa. Umwana ni ubwuzure bwose bw’Ubumana bwahishuwe. Ijambo ry’Imana rimutangaza ko ari ‘ishusho nyakuri y’ubutumwa bwe.’ ‘Kuko Imana yakunze abari mu isi cyane, byatumye itanga Umwana wayo w’ikinege, kugira ngo umuntu wese umwizera atarimbuka, ahubwo ahabwe ubugingo buhoraho.’ Aha herekanwa ubumuntu bw’Ishe.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
Umufasha Kristo yasezeranye kuzohereza amaze kuduga mw’ijuru, ni Mpwemu mu bwuzure bwose bw’Ubumana, ahishura ubushobozi bw’ubuntu bw’Imana ku bose bemera kandi bakizera Kristo nk’Umukiza wabo bwite. Hariho abantu batatu bazima bagize ubutatu bwo mw’ijuru. Mw’izina ry’izo ngabirano zitatu,—Data wa twese, Umwana, na Mpwemu Yera,—abakira Kristo kubwo ukwizera kuzima ni bo babatizwa, kandi izo ngabirano zizokorana n’abumvira bo mw’ijuru mu mihati yabo yo kubaho ubugingo bushasha muri Kristo.
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Mkosefu afanye nini?—Mwamini Kristo. Yeye ni mali ya Kristo, alinunuliwa kwa damu ya Mwana wa Mungu. Kwa njia ya majaribu na mateso Mwokozi aliwakomboa wanadamu kutoka katika utumwa wa dhambi. Basi, ni nini tunachopaswa kufanya ili tuokolewe kutoka katika dhambi?—Mwamini Bwana Yesu Kristo kuwa ndiye Mwokozi asameheye dhambi. Yeye anayeiungama dhambi yake na kuunyenyekeza moyo wake atapokea msamaha. Yesu ndiye Mwokozi asameheye dhambi, na pia ndiye Mwana pekee aliyezaliwa wa Mungu asiye na kikomo. Mwenye dhambi aliyesamehewa anapatanishwa na Mungu kwa njia ya Yesu Kristo, Mkombozi wetu kutoka katika dhambi. Akiendelea kukaa katika njia ya utakatifu, yeye huwa chini ya neema ya Mungu. Kwake huletwa wokovu kamili, furaha, na amani, pamoja na hekima ya kweli itokayo kwa Mungu.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Kristo Yesu chetelo cha kulipia dhambi chachitwete kwa mujimba wakwe, ni chishimikizo cha kulekelelwa. Kristo akwamba kocha dhambi josope. Kusama mwakunyenyekela pa ngovu ayo, siku kwa siku, kuchapa muntu luntha lwakupwila bwino ichachamukinga moyo mu mazuba aa akumamanino ku butumwa bwa dhambi. Ku lwitiko no ku lombelela, kupitila mu kumanya Kristo, alingile kukolesha ulupusuko lwakwe mwine.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“روحی پیرۆز هەموو ڕاستییەک دەناسێت و ئێمەی بۆ ناو هەموو ڕاستییەک ڕێبەرایەتی دەکات. خودا کوڕی یەگانەی لەدایکبووی خۆی داوە، تاکو هەرکەسێک باوەڕی پێ بهێنێت، لەناو نەچێت، بەڵکو ژیانی هەتاهەتایی هەبێت. مەسیح ڕزگارکەری گوناهبارە. مردنی مەسیح گوناهباری کڕیوەتەوە. ئەمە تەنها هیواکەی ئێمەیە. ئەگەر خۆمان بە تەواوی ڕادەست بکەین، و چاکەییەکانی مەسیح بەکاربهێنین، خەڵاتی ژیانی هەتاهەتایی بەدەست دەهێنین.”
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Mundu udi witabala mu Mwaana, udi ne Taata peende.’ Ewu udi ne diitabala dia kashidi mu Taata ne mu Mwaana, udi ne Nyuma Mwimpe peende. Nyuma Mwimpe ngudi Mukoleshi wende, ne kayi ubushiya bulelela nansha.” Bible Training School, March 1, 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Li kuuma ulee wa ongezeko la nuru kuhusu kazi na uhusiano wa wale watatu wa mbinguni, utambulisho wa wale watatu wa mbinguni katika kifungu hiki hutoa ushuhuda kwamba sura hizi nne zapasa kupatanishwa na ujumbe unaofunuliwa sasa kwa kufunguliwa muhuri na Simba wa kabila la Yuda.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Ushahidi katika kisa cha wanafunzi wa Emau unawakilisha shuhuda tatu zinazoonyesha kwamba nyakati za kuvunjika moyo na za kukawia zilizofuata msalaba zinawakilisha kuvunjika moyo na wakati wa kukawia unaofuata baada ya kuvunjika moyo kwa kwanza. Kuna ushahidi mwingine unaothibitisha kwamba historia inayowakilishwa katika sura nne za Yohana inawakilisha mazingira ya kuvunjika moyo kwa kwanza.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
ስለ ፍጥረት ታሪክ የመጨረሻው ቁጥር—በእግዚአብሔር ቃል ውስጥ መጀመሪያ የተጠቀሰውን እውነት የያዘው—በሶስት ቃላት ይደመድማል፤ ከእነዚያም ከእያንዳንዱ ቃል መጀመሪያ ፊደል እውነት የሚለውን ቃል የሚፈጥሩት ከሶስቱ ፊደላት አንዱ ነው፥ ይህም በትክክለኛው ቅደም ተከተል ነው። በዘፍጥረት ያለው የፍጥረት ታሪክ “በመጀመሪያ” በሚሉት ቃላት ይጀምራል፤ “እግዚአብሔር ፈጠረና አደረገ” በሚሉትም ሶስት ቃላት ይያበቃል።
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Aamii ya kwanza ya maneno hayo matatu, yanapounganishwa, huunda neno “ukweli.” Simulizi la uumbaji huanza na “mwanzo” na kumalizika kwa neno linalowakilishwa kwa ishara na herufi zinazomwakilisha Alfa na Omega. Vivyo hivyo, katika kifungu cha ufunguzi cha kitabu cha mwisho cha Biblia, Yesu anatambulishwa mara mbili kuwa Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Herufi hizo tatu zinazomwakilisha Alfa na Omega hutoa ushuhuda mwingine tena kwamba kifungu kilicho katika Yohana ni lazima kiletwe pamoja na mstari wa unabii ulio mwanzoni mwa Mwanzo na mstari wa unabii ulio mwanzoni mwa Ufunuo. Ushuhuda huo unatambuliwa ndani ya maelezo ya kazi ya Mfariji. Kazi ya Mfariji ni kazi ya hatua tatu inayowakilishwa na hizo herufi tatu za Kiebrania. Sahihi ya Alfa na Omega hutuwezesha kuweka sura hizi nne katika muktadha wa ujumbe wa Ufunuo wa Yesu Kristo unaofunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Nga guħdeng heşt nîşanên rêyanê taybet (xalên demê) û sê demjûrên taybet in ku bi nîşaneya rêyê ya daxistina fereştekî dest pê dikin, ew fereşte ku divê erdê bi rûmeta Xwe ronî bike. Ew nîşaneya rêyê xalekî demê bû. Nîşaneya rêyê ya duyemîn (xalê demê) bêhêvîbûna yekem e, ku demjûra mayînê dest pê dike. Demjûra mayînê ber bi nîşaneya rêyê ya sêyemîn (xalê demê) dibe, li wir rastiyek tê vekirin û ew hereketek çêdike. Ew hereket li nîşaneya rêyê ya çaremîn (xalê demê) bi dawî dibe, ku wekî dadgerî hatiye nîşandan. Ew çar nîşanên rêyanê û ew sê demjûrên demê her yek nîşana dengekî gur in, bi giştî bûn heşt dengên gur. Her wiha ew pêkhateyek çar-sê jî temsîl dikin.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Mu bitabo byabanje twerekanye ko uko abapainiya basobanukiwe amatorero arindwi, ibimenyetso birindwi n’amakondera arindwi kwemera “uguhurirana kwa kane na gatatu.” Amatorero ane ya mbere, ibimenyetso bine bya mbere n’amakondera ane ya mbere bitandukanye n’amatorero atatu ya nyuma, ibimenyetso bitatu bya nyuma n’amakondera atatu ya nyuma. Inkuba ndwi zigereranya ibimenyetso bine by’inzira, ariko muri ibyo bimenyetso bine by’inzira harimo ibihe bitatu by’igihe. Uguhurirana kw’ijuru kwa “kane na gatatu,” mu gitabo cy’Ibyahishuwe, gushingiye ku batangabuhamya batatu (amatorero, ibimenyetso n’amakondera), kandi abo batangabuhamya bahamya ukuri kw’uguhurirana kwa “kane na gatatu” kw’inkuba ndwi zo mu gitabo cy’Ibyahishuwe.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Nanga, mukati me mutsetse wenhoroondo unomiririrwa nemabhanan’ana manomwe mune mumwewo mutsetse wakavanzika uye wakasiyana wechiporofita une zviratidzo zvitatu zvenguva zvakasiyana nechiratidzo chinomiririrwa semabhanan’ana manomwe. Naizvozvo, patinofunga ukama hwechiporofita hwemabhanan’ana manomwe nenhoroondo yakavanzika yava kuzarurwa zvino, tinoona kuti mabhanan’ana manomwe anoratidza zviratidzo zvina zvenguva (mapoinzi enguva), uye nhoroondo yakavanzika inoratidza zviratidzo zvitatu zvenguva (mapoinzi enguva). Sezvakaita makereke, zvisimbiso, hwamanda, nemabhanan’ana, nhoroondo yakavanzika inomiririra zviratidzo zvitatu zvenguva zvakabatanidzwa nezviratidzo zvina zvenguva zvemabhanan’ana manomwe. Nhoroondo yakavanzika ine zvakare mubatanidzwa wezvitatu nezvina.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Mukati mehisitiriya yakavanzika iyo yakaiswa mukati memabhanan’ana manomwe, mune zviratidzo zvitatu zvakasiyana, chimwe nechimwe chiri “nguva yakatarwa,” uye chekutanga nechokupedzisira chezviratidzo zvitatu izvozvo zvinomirira kuodzwa mwoyo. Pane “nguva yakati” yakasiyana pakati pechiratidzo chokutanga nechokupiri, uye pane “nguva yakati” yakasiyana pakati pechiratidzo chokupiri nechokutatu chenguva dzakatarwa. Shoko rokuti “kuodzwa mwoyo” rakabva papfungwa yokupotsa nguva yakatarwa, uye mukududzirwa kwaro rinotakura kusimbisa kwenguva yakatarwa. Pakati pousikuwo inguva yakatarwa chaiyo. Hisitiriya yakavanzika inoratidzwa nenguva nhatu dzakatarwa dzakaparadzaniswa nenguva mbiri dzakati; nguva yokunonoka uye sangano romwedzi wechinomwe.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Na kuɨhɨ ya mbere ya istorii ya siri ihamya ihuzĩ na ugayĩri, kandi na kuɨhɨ ya mũthenya nayo ihamya ihuzĩ na ugayĩri. Nĩ ũndũ ũcio, kuuma ku ugayĩri wa mbere nginya ku ugayĩri wa mũthenya, harĩ mũhari wa ũhoro wa kĩrĩra ũrĩ wa siri, ũrĩ na hatua itatũ ta mĩhari yothe ya mũguithanio irĩ nayo. O na yo irĩ na mũhianĩro wa Alfa na Omega, nĩgũkorwo marũa matatũ marĩa mehaka “ũhoro wa ma” nĩmarĩgana na ciama ciothe ithatũ cia kuɨhɨ iria cĩambĩrĩria na gũtũũra na ugayĩri. Iyo istorii ya siri thĩinĩ wa ngurumo mũgwanja nĩyo ma ya mbere marĩa Mũrũme wa kabila ya Yuda arĩ gũcooka gũthũkũra rĩu.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
문제가 되고 있는 요한복음의 이 구절은 앞선 장에서 최후의 만찬으로 도입되며, 이 네 장의 기별이 먹어야 할 것임을 강조한다. 이 네 장은 겟세마네로 가는 길에서 끝난다. 그 서사는 먹는 일로부터 십자가의 위기가 시작되기까지의 움직임 속에서 전개된다. 예언적으로 이 네 장의 배경은 심판 전에 먹어야 할 마지막 기별을 규정한다. 심판의 마침으로 이끄는 그 기별은, 심판이 마치기 직전에 요한계시록에서 인봉이 풀리는 그 기별이다.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Abafundi noYesu bakulo mzuzu emlandweni wesiprofetho lapho baziswa khona ngesikhathi sokulibala. Emlandweni wamaMillerite iNkosi yasusa isandla saYo ukuze kuvele ukuqonda komlayezo woKukhala Kwaphakathi Kwamabili, kodwa ukuqonda okwazala umlayezo kaSamuel Snow kwazisa namaMillerite ukuthi ayesekusikhathi sokulibala sezintombi eziyishumi. Abafundi babesanda kudla iSidlo Sokugcina, futhi njengoba babesacubungula umlayezo, uKristu wachaza isikhathi sokulibala ezahlukweni ezine zikaJohane.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Samuel Snow’un anlayışı, Gece Yarısı Çığlığı mesajı olarak temsil edilen nihai anlayışı geliştiren bir dizi makale aracılığıyla belgelendirilebilir. Mesajı gelişmekte iken, aynı zamanda bu mesajı bir dizi çadır toplantısında da sundu. Çadır toplantılarına götüren makaleler dizisi, sonunda onu altı gün süren Exeter çadır toplantısına ulaştırdı. Peygamberlik bakımından, Gece Yarısı Çığlığı’nın mesajı belirli bir zaman dilimi boyunca aşamalı olarak geliştirilir. Yuhanna’daki dört bölüm, mesajın geliştirilmekte olduğu peygamberlik tarihinin içinde yer alır.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Mu bitabo bine bya Yohana, tubonamwo igikorwa ca Mpwemu Yera gisobanuwe nk’intambwe zitatu: gutsindisha icaha, ukugororoka, n’urubanza. Izi ntambwe zitatu ni na zo nyene bimenyetso bitatu vy’inzira y’amateka yihishije yashizwe mu nkuba ndwi.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. 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 16:7–14.
Neema mimi nawambia kweli; yafaa kwenu mimi niende zangu; kwa maana nisipoenda zangu, Mfariji hatakuja kwenu; lakini nikienda, nitamtuma yeye kwenu. Naye akiisha kuja, ataidhihirisha dunia kwa habari ya dhambi, na ya haki, na ya hukumu: kwa habari ya dhambi, kwa sababu hawaniamini mimi; kwa habari ya haki, kwa sababu mimi naenda kwa Baba, wala hamnioni tena; kwa habari ya hukumu, kwa sababu mkuu wa ulimwengu huu amekwisha kuhukumiwa. Bado ninayo mambo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa. Lakini yeye atakapokuja, huyo Roho wa kweli, atawaongoza awatie kwenye kweli yote; kwa maana hatanena kwa shauri lake mwenyewe, lakini yote atakayoyasikia atayanena; na mambo yajayo atawapasha habari yake. Yeye atanisitiri mimi; kwa kuwa atatwaa katika yaliyo yangu, na kuwahubiri ninyi. Yohana 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Mu lukula lwa ba-Millerite, Yesu taŵelilepo ukugaruka ukukumya insita ya kulindilila pa Kukuuta kwa Pakatikati ka Bushiku. Aafumishepo ukuboko Kwakwe, kabili aasuminishe ukufululwa, nangu ukutumwa, kwa Mupashi wa Mushilo. Mupashi wa Mushilo, uwalembolelwa nga Kafwili, aishile ukufumyapo ukutontonkanya kwa kusanguluka pa mulandu wa kulefulwa. Aishile ukuleta ubufwilisho ku abo abasalwa, lelo abaaletontonkanyikwa no kulefulwa kwa kulangulula ukwafulilwe.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Twamaze kubanza kwerekana ko intumwa Yohana, Ezekiyeli na Yeremiya bose bashushanyijwe barya agatabo gatoya karyoha nk’ubuki mu kanwa. Hariho itandukaniro rifite umugambi hagati y’abo bahanuzi batatu, kandi kenshi ntiryitabwaho.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
Ezekieli atumiwa kuwaonyesha wale waliokula kile kitabu kidogo, nao wanapewa ujumbe wa kuupeleka kwa kanisa la Mungu lililoasi. Ezekieli anawakilisha kwamba kitabu kinacholiwa kinatambulisha kazi ambayo ndipo inapaswa kutimizwa. Yeye anawakilisha ujumbe uliotolewa kwa watu wa Mungu waliokuwa wamechaguliwa hapo awali. Ujumbe wake ndio unaowafunga wale watu wa Mungu waliokuwa wamechaguliwa hapo awali kuwa mafungu yaliyoandaliwa kwa moto. Katika sura nne za Yohana, Yesu anatambulisha kusudi la kazi ya Ezekieli.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
ئەو وشەیەی کە پێم گوتن یادتان بێت: خزمەتکار لە گەورەکەی خۆی گەورەتر نییە. ئەگەر منیان چەوساندووە، ئێوەش دەچەوسێنن؛ ئەگەر قسەی منیان پاراستووە، هی ئێوەش دەپارێزن. بەڵام هەموو ئەمانە بۆ ناوی من لەگەڵ ئێوە دەکەن، چونکە ئەوەی منی ناردووە ناناسن. ئەگەر نەهاتبام و قسەم بۆ نەکردبان، گوناهیان نەبوو؛ بەڵام ئێستا هیچ پەردەیەک بۆ گوناهیان نییە. ئەوەی ڕقی لێم دەبێتەوە، لە باوکەشم ڕق دەبێتەوە. ئەگەر لەنێویاندا ئەو کارانەم نەکردبان کە کەسی دیکە نەیکردوون، گوناهیان نەبوو؛ بەڵام ئێستا هەردووکیان بینیووە و هەردووکی من و باوکم قینان لێ بوونەتەوە. بەڵام ئەمە ڕوودەدات تاکو ئەو وشەیە تەواو بێت کە لە تەوراتەکەیاندا نووسراوە: «بێ هۆ ڕقیان لێم بووەوە.» بەڵام کاتێک دڵنەوەر دێت، ئەوەی کە لەلایەن باوکەوە بۆ لای ئێوەی دەنێرم، واتە ڕۆحی ڕاستی، کە لە باوکەوە دەردەچێت، ئەو لەسەر من شایەتی دەدات. یۆحەنا 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
كارەکەی حەزقیال، کە دەستی پێکرد کاتێک تومارەکەی خوارد، نوێنەرایەتیی پێشکەشکردنی پەیامێک دەکات کە ڕەت دەکرێتەوە؛ بەڵام ئەو ڕەتکردنەوەیە بەڵگەی ئەوەیە کە ئەوان خودا قین لێدەکەن و پەیمانەی کاتی تاقیکردنەوەیان بە تەواوی پڕ کردووە.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Akasoka andi, Mwana wa muntu, nkukutuma ku bana ba Israyeli, ku mtundu wopanduka umene wandipandukira Ine; iwo pamodzi ndi makolo awo andilakwira Ine kufikira lero lino. Pakuti iwo ndi ana a nkhope yolimba ndi a mtima wouma. Ndithu, nkukutuma kwa iwo; ndipo udzati kwa iwo, Atero Ambuye Yehova. Ndipo iwo, kaya amve, kapena kaya aleke kumva, (pakuti iwo ndi nyumba yopanduka,) komabe adzadziwa kuti panali mneneri pakati pawo. Ezekieli 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Karê Êzqiyêl wekî şahidiyek li dijî gelê peymana berê bû, çawa ku Mesîh jî bi Cihûyên mubahiseker re bû; û bi vî awayî peyama Êzqiyêl peyama hişyariya dawî ye ku gelê peymana berê wekî zîzan di desteyan de girêdide, yên ku ji bo agirê hilweşandinê hatine qeder kirin.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Ndzi gama ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi famba na mina yi ku, ‘Wa chaviseka ntirho wa yona. Wa chavisa ntirho wa vuyimeri bya yona. Hi yona ntsumi leyi faneleke ku hlawula koroni exikarhi ka mfava, kutani yi fungha, kumbe yi boha, koroni leswaku yi nghenisiwa evuhlayiselo bya le tilweni. Timhaka leti ti fanele ku tekela miehleketo hinkwayo, ku langutisa hinkwako.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Զքժունկ գիրքը ուտելու խորհրդանիշով ներկայացված գործը սկսվում է այն ժամանակ, երբ հզոր հրեշտակը իջնում է՝ իր ձեռքում մի փոքրիկ գիրք ունենալով։ Առաջին հրեշտակի պատմության մեջ դա տեղի ունեցավ 1840 թվականի օգոստոսի 11-ին, իսկ երրորդ հրեշտակի պատմության մեջ՝ 2001 թվականի սեպտեմբերի 11-ին։ Այդ երկու թվականներն էլ ներկայացնում են մարգարեությունների կատարումներ, որոնք համապատասխանաբար կապված են կա՛մ երկրորդ վայի Իսլամի, կա՛մ երրորդ վայի Իսլամի հետ։ Այդ պատճառով Եսայիան, քսաներկուերորդ գլխում, երբ նկարագրում է տեսիլքի հովտի ճգնաժամը փիլադելփիացիների և լաոդիկեցիների համար, նշում է, որ լաոդիկեցիները, որոնք 1840 թվականին բողոքականության ընտրյալ ժողովուրդն էին, իսկ 2001 թվականին ադվենտիզմը, որ ընտրյալ ժողովուրդն էր, «աղեղնավորների կողմից կապվեցին»։ Աստվածաշնչյան մարգարեության աղեղնավորները Իսլամն են, և երբ Իսլամի տեսիլքը կատարվեց 1840-ին և 2001-ին, նախկին ընտրյալ ժողովուրդը մերժեց Իսլամի մարգարեությունը, ինչպես այն ներկայացվել էր Եզեկիելի կողմից ներկայացվածների միջոցով։ Այդ ժամանակ և այնտեղ նրանք կապվեցին որպես որոմներ։ Եզեկիելի գործն էր հեռացնել «քողը», որ ծածկում էր «նրանց մեղքը», ինչը Հիսուսի կողմից ներկայացված է որպես Աստծո հանդեպ ատելություն։
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Umbutu wa luka lwa kimuenekenu. Bika kiki kikukwata mpindamuke, pakuba ove wenda mu mvimba ku zulu kwa mabonge a nzubu? Ove muzinda uwuzuye lukalukanu, muzinda wa nyisâmu, muzinda wa disanka: bantu bèbe babudiibwe kabena babudiibwe ne ngeleka, nansha kufwa mu mvita. Bakalenge bèbe bonso babutukile pamwe, babukwate ku bashiki ba matanda: bonso badi bamonekamo munda mwebe babukwatangane pamwe, abo babutukile kule. Yesaya 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Na Mungu alikuwa pamoja na yule kijana [Ishmaeli]; naye akakua, akakaa jangwani, akawa mpiga upinde. Mwanzo 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
A fi gha tsandzwiwo, vhathu vha a lovha; fhedzi ane a vhulunga mulayo, o takala. Mirero 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Yeremia anaawakilisha wale walioila kile kitabu wakati malaika mwenye nguvu aliposhuka, ambaye alipaswa kuiangaza dunia kwa utukufu wake, lakini ambao walipata huzuni ya kukatishwa tamaa kwa unabii wa mwaka wa 1843 usiotimia. Yeremia anatafakari kiunabii iwapo Mungu alikuwa amesema uongo. Rejeo hilo linamwunganisha Yeremia na Habakuki mbili.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ndzi ta yima ehenhla ka ku rindza ka mina, ndzi ti veka ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta byela mina swona, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi tlhela xi twala kahle emapulankenI, leswaku la xi hlayaka a ta kota ku tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi nga hembe; hambiloko xi hlwela, xi rindzele; hikuva kunene xi ta ta, a xi nga hlweli. Vonani, moya wa loyi a tikurisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ku pfumela ka yena. Habakuku 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
Yohana alitumiwa kuwa ishara ya wale waliopitia utamu na uchungu wa kukatishwa tamaa, akiwakilisha historia yote tangu Agosti 11, 1840 hadi Oktoba 22, 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Ndzi ya eka ntsumi, ndzi ku eka yena ndzi ku: Ndzi nyike buku leyitsongo. Kutani a ku eka mina: Yi teke, u yi dya yi hela; yi ta endla khwiri ra wena ri vava, kambe enon’wini wa wena yi ta va yo tsokombela kukota vulombe. Kutani ndzi teka buku leyitsongo evokweni ra ntsumi, ndzi yi dya yi hela; naswona enon’wini wa mina a yi ri yo tsokombela kukota vulombe; kambe loko ntsena ndzi yi dyile, khwiri ra mina ri va ra ku vava. Nhlavutelo 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
حزقیێل کاری پێشکەشکردنی ئەو پەیامی پێغەمبەرانەیە نمایندەیی دەکات کە پەیوەندیی گەلی هەڵبژێردراوی پێشوو دەبڕێت، ئەو کارەی لە کاتی دابەزینی فریشتەکە لە 11ی ئاب 1840 و 11ی ئەیلوولی 2001 دەستی پێکرد.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Lakini wewe, mwanadamu, sikia niambialo; usiwe mwenye kuasi kama nyumba ile yenye kuasi; fungua kinywa chako, ule nilichokupa. Nami nilipotazama, tazama, mkono uliletwa kwangu; na tazama, ndani yake mlikuwa na gombo la kitabu; naye akalikunjua mbele yangu; nalo lilikuwa limeandikwa ndani na nje; na ndani yake mlikuwa na maandiko ya maombolezo, na kuugua, na ole. Tena akaniambia, Mwanadamu, kile ukionacho kile; ule gombo hili, kisha uende ukaseme na nyumba ya Israeli. Basi nikafungua kinywa changu, naye akanilisha gombo lile. Akaniambia, Mwanadamu, lishe tumbo lako, ukajaze matumbo yako gombo hili ninalokupa. Ndipo nikalila; nalo likawa kinywani mwangu tamu kama asali. Ezekieli 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Yeremia anawakilisha historia ya tarehe 11 Agosti, 1840 hadi muda mfupi kabla ya Kilio cha Usiku wa Manane.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Mambo yobe gaakulila, nji naagalyá; kandi lilo lyobe lyali gyendi essanyu n’okusanyuka kw’omutima gwange: kubanga mpitibwa erinnya lyo, ai Mukama Katonda w’eggye. Ssaatuula mu kibiina ky’abaduulizi, so ssaasanyuka; natuula nzekka olw’omukono gwo: kubanga onzijuzizza obusungu. Lwaki obulumi bwange bwa lubeerera, n’ekiwundu kyange tekiriyika, ekyegaana okuwonyezebwa? Onooba ddala gyendi ng’omulimba, era ng’amazzi agaggwaawo? Kale Mukama bw’atyo bw’agamba nti, Bw’onookomawo, kale ndikukomyawo nate, era oligolokoka mu maaso gange: era bw’onoolongoolamu eky’omuwendo okuva mu kikyamu, olibanga ng’akamwa kange: bo bakomyewo gy’oli; naye ggwe tokomewanga gye bali. Era ndikufuula eri abantu bano bbugwe ow’ekikomo oguzingiddwa; era balirwana naawe, naye tebalikuwangula: kubanga ndi wamu naawe okukulokola n’okukuwonya, bw’ayogera Mukama. Era ndikuwonya mu mukono gw’ababi, era ndikununula mu mukono gw’ab’entiisa. Yeremiya 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Yeremia awatilisha historia na ujumbe wetu wa sasa. Ujumbe wa sasa ni ujumbe wa Kilio cha Usiku wa Manane, unaoendelea kufunuliwa hatua kwa hatua wakati ambapo watu wa Mungu, wanaowakilishwa na Yeremia, wame“jazwa” na “ghadhabu,” wakidhani kwamba “maumivu” yao yangekuwa ya “daima,” na “jeraha” lao lisiloponyeka, jeraha ambalo halingepata kuponywa kamwe. Wamejitenga na “kusanyiko la wenye kudhihaki.” Hawafurahi tena kama walivyokuwa hapo kwanza walipokula kile kitabu na kikawa “furaha ya” “moyo” wao.
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Lelo lilipo shauri kwa wale walio katika hali hiyo. “Kama ukirudi” na pia “kama ukitoa kilicho cha thamani kutoka katika kilicho kibaya,” basi Mungu atawarudia. Katika Kiebrania, “nitakurudisha tena” katika kifungu hicho maana yake ni kwamba Mungu atawarudia, kama wao wakimrudia Yeye.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
لەبەر ئەوە خۆتان بە دەستى خودا بسپێرن. بەرامبەر بە ئیبلیس بوەستنەوە، ئەویش لە ئێوە هەڵدەفڕێت. نزیکى خودا ببنەوە، ئەویش نزیکى ئێوە دەبێتەوە. دەستەکانتان پاک بکەن، ئەى گوناهباران؛ و دڵەکانتان پاک بکەن، ئەى دوودڵان. بە ئازاردا بچن، و شین بگێڕن، و بگرین: پێکەنینتان بگۆڕدرێت بۆ شین، و دڵخۆشییەکانتان بۆ خەمبارى. لەبەردەم مەسیح خۆتان نزم بکەنەوە، ئەویش ئێوە بەرزدەکاتەوە. یعقوب 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Se bem nzinzá k’uzitu ku Nzambi, Yandi mpe kwiza nzinzá k’u beto. Se bem sala bima yayi, buna bem “telema na ntwala” ya Mfumu, mpi bem vanda “munoko” ya Nzambi. Dyaka Yandi longa Yeremia (beto) nde Yandi tasala bantu na Yandi “lupangu ya kisengo ya motane” sambu na “bantu ya mbi”; mpi na manima, “bantu ya nsisi” takwisa kunwanisa bayina bame monisama na Yeremia. “Bantu ya mbi” kele kifwanukusu ya Daniele ya bandumba ya buzoba ya Matayo. “Bantu ya nsisi” ke monikisa kimvuka ya bitini tatu ya Babilone ya bilumbu yayi na ntangu ya mpasi ya nsiku ya Lumingu.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Abahanuzi batatu bose bahamya amateka amwe n’ayo, ariko buri wese yibanda ku mpande eshatu zitandukanye z’ayo mateka amwe. Yeremiya ahagarariye abamaze guhura n’igihombo cya mbere, ariko bataragera ku kimenyetso cy’inzira cy’Induru ya Saa Sita z’ijoro. Aha ni ho twabaye turi kuva ku wa 18 Nyakanga 2020. Ikibazo ni ukumenya niba tuzasubira. Nitubikora, “tuzavugira” Uwiteka muri cya gihe nyine Leta Zunze Ubumwe z’Amerika “zivuga” nk’ikiyoka.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Jeremia anayodhihirisha ni historia yetu ya sasa, nayo ndiyo historia inayowakilishwa na alama-njia tatu zilizofichwa ndani ya ngurumo saba. Tena ndiyo historia ambayo ndani yake kifungu katika Yohana kimewekwa kiunabii, kwa maana msisitizo wa sura zile nne katika Yohana ni kazi ya Roho Mtakatifu katika kumfariji Jeremia, ambaye anauliza kama ameiamini uongo, na kama ujumbe uliokuwa mtamu sana kwa kuonja kwa kweli ulikuwa maji yaliyoshindwa.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
لەبەر ئەوە، ئیرمیا مێژووی ئەو ماوەیە نیشان دەدات کە لە ١١ی ئەیلوولی ٢٠٠١ دەست پێ دەکات و بەرەو ١٨ی تەممووزی ٢٠٢٠ دەچێت، کاتێک ماوەی دواکەوتن دەستی پێ کرد، وەک لە دوای سێ ڕۆژ و نیوەی نمادین نیشان دراوە. کاتێک دەڵێم «نمادین»، ئاماژە بە پێشبینییەکی کاتی ناکەم. مەبەستم ئەوەیە کە ١٨ی تەممووزی ٢٠٢٠ ئەو کاتە بوو کە دوو شایەتەکە، واتە پەرەپووشی پیرۆز و ڕۆحی پێشبینی، کوژران، و لاشە مردووەکانیان بۆ ماوەی سێ ڕۆژ و نیوە لە شەقامی گشتی بەجێهێڵدران، لە ئاشکراکردن ١١.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
Na nitabapa uwezo mashahidi wangu wawili, nao watatabiri kwa muda wa siku elfu moja mia mbili sitini, wakiwa wamevaa nguo za magunia. Hao ndio ile mizeituni miwili, na vinara viwili vya taa visimamavyo mbele za Mungu wa nchi. Na mtu ye yote akitaka kuwadhuru, moto hutoka katika vinywa vyao na kuwateketeza adui zao; na mtu ye yote akitaka kuwadhuru, hana budi kuuawa kwa namna hiyo. Hawa wana uwezo wa kuifunga mbingu, mvua isinyeshe siku za unabii wao; tena wana uwezo juu ya maji kuyageuza kuwa damu, na kuipiga nchi kwa mapigo yote, kila watakapotaka. Na watakapokuwa wamemaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita nao, naye atawashinda na kuwaua. Na mizoga yao italala katika njia kuu ya mji ule mkuu, ambao kwa maana ya rohoni huitwa Sodoma na Misri, ambamo pia Bwana wetu alisulibiwa. Na watu wa jamaa na kabila na lugha na taifa watatazama mizoga yao muda wa siku tatu na nusu, wala hawatakubali mizoga yao kutiwa kaburini. Nao wakaao juu ya nchi watafurahi kwa sababu yao, na kushangilia, nao watapeana zawadi wao kwa wao; kwa sababu manabii hao wawili waliwatesa wale waliokaa juu ya nchi. Ufunuo 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Ubuhamya butanzwe n’imimerere ya Yeremiya buboneka nyuma yo gucika intege, ariko mbere y’Imborozi yo mu Gicuku. Yeremiya yagombaga kugaruka mbere y’uko ashobora kuba ijwi ry’ubutumwa bw’Imborozi yo mu Gicuku. Iyi ni yo mimerere yacu uyu munsi. Kandi ni na yo miterere y’amateka y’ibice bine byo muri Yohana turimo gusuzuma, kandi ni na yo mateka ahagarariwe n’amateka ahishwe ari mu nkuba ndwi.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Johana ruvugo rw’imitwe ine niturimbura umuco werekeye “Umuhumuriza,” tubona ivyemezo vyinshi bidushoboza kumenya ko iyo nkuru yerekeye ku wa 18 Mukakaro 2020, ugucika intege n’igihe co guteba, ubutumwa bw’Induru yo mu Gicugu bwakuweko ikidodo, n’urubanza ruje rw’itegeko ryo ku wa Mungu. Iyo mitwe yubakiye ku rutonde rw’ubuvugishwa bw’amateka yinyegeje.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Nge khan hmanah Pathian ka hmuh a ni theih nân, tûna kan hnathawh chu “thil hlu chu thil hmingchhiat atangin lak chhuak” tûr a ni; emawti hian James-a pawhin hna thuhmun chu a sawi a, kan ni “in kutte tihen fai rawh u, sual mi ho; in thinlungte thianghlim rawh u, rilru hnih nei ho. Mangang ula, tah ula, ṭap rawh u: in nuihzat chu lungngaihnaah chuan chang rawh se, in lâwmna chu hrehawmnaah chang rawh se. Lalpa hmâah inmahni inhniam rawh u, tichuan Ani chuan a hnâi lo tak lo kal tûr hunah hriamchhinna atan in chawimawi ang.”
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Awo akasimbula ensaaya eri amawanga, era alikuŋŋaanya abaasuulibwa ba Isiraeri, era alikungaanya awamu abasaasaanye aba Yuda ng’abaggya mu nsonda ennya ez’ensi. Isaaya 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Lwacu tukamwisa kulangulukila kwesu kwa aya matabi yane mu cilembelo cikonkapo.