The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Mbiri yauneneri imene yatsegulidwa mkati mwa mabingu asanu ndi awiri imazindikiritsa mbiri imene tiri nayo tsopano. Chinsinsicho chinali chobisika kufikira mbiri imene chinkaimeleza itafika. Ndi nthawi imene Mtonthozi, Mzimu wa “choonadi,” awulula choonadi chimene Yohane anachitcha Chivumbulutso cha Yesu Khristu, pakuti Yesu Khristu ndiye Choonadi. Sikuti kokha kuti mawu akuti “choonadi” amaimira khalidwe la Mulungu. Ndipo sikuti ndi chivumbulutso chabe cha katswiri wodabwitsa wa zinenero, chakuti mawu a Chiheberi akuti “choonadi” amagwiritsidwa ntchito m’njira zozama kwambiri m’Malemba onse. Koma alinso chozizwitsa chodabwitsa chimene, chikamvetsetsedwa, chimakhala fungulo lotsegulira mauneneri a m’buku la Chivumbulutso, ndipo pochita chimenecho chimatsegula Baibulo lonse. Koma ndi kwa iwo okha amene ali ofunitsitsa kuona, kumva, ndi kusunga zinthu zolembedwamo, pakuti nthawi yayandikira.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
“सत्य” लाई मानिसहरूले त्यस्तो प्रकारले चिन्न सकून् कि तिनैद्वारा पवित्र ठहरिन सकून्, त्यसका लागि पवित्र आत्माको उपस्थिति आवश्यक हुन्छ। मानिसहरूले “सत्य” भन्ने शब्दलाई बौद्धिक रूपमा बुझ्न सक्छन्, यहाँसम्म कि त्यसको महत्त्व देखेर अचम्मित पनि हुन सक्छन्, तर “सत्य” खाइनुपर्छ। यसलाई भित्रीकरण गरिनुपर्छ र व्यक्तिको अनुभवको एक अङ्ग बनाइनुपर्छ, किनकि वचनले ख्रीष्टको स्वरूपमा रूपान्तरित हुन खोज्नेहरूलाई परमेश्वरको सृष्टिकारक शक्ति प्रदान गर्दछ। “सत्य” भनेर अनुवाद गरिएको हिब्रू शब्दसम्बन्धी मेरो व्यक्तिगत अनुसन्धानको आरम्भिक आधारस्थलहरूमध्ये एक हिब्रू विद्वानहरू थिए, जसले “सत्य” शब्दको अद्भुत स्वभाव र बाइबलमा त्यसको प्रयोगबारे पनि चर्चा गर्छन्। तर तिनीहरूको “सत्य” शब्दसम्बन्धी बौद्धिक समझले तिनीहरूलाई ख्रीष्टतर्फ डोर्याएको छ भन्ने विश्वास गर्ने कुनै कारण छैन।
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Ukweli wa kinabii kwamba neno lapaswa kuliwa pamoja na uwepo wa Roho Mtakatifu unaakisi ufafanuzi wa Dada White kuhusu “mafuta” katika mfano wa mabikira kumi, na pia maelezo yake kuhusu makundi mawili ya mabikira wanaomngojea Bwana-arusi.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
نیشانەیەک زۆرجار زیاتر لە یەک مانای هەیە، و ماناکەی دەبێت بە پێی ئەو دەوروبەرەی کە نیشانەکەی تێدا هەیە دیاری بکرێت. نابێت بە پێی پێناسەی وشەکە لە لایەن شارەزای زمانزانیدا یان بە پێی چوارچێوەی کاتیی مێژوویی کە وشەکەی تێدا نووسراوە دیاری بکرێت. ئەم دوو ڕێبازە ئەوانەن کە الٰهیناسانی ئەدڤێنتیزم پەنايان بۆ بردووە بۆ ئەوەی «ڕاستی» نکۆڵی بکەن. نیشانەیەک بە پێی ئەو دەوروبەرەی کە تێیدا بەکاردێت پێناسە دەکرێت. لە ناو ڕۆحی پێشبینیدا، وشەی «ڕۆن» لە مەتەڵی دە کچە پاکیزەکەدا بە پێی دەوروبەری ئەو بەشەی کە «ڕۆن»ی تێدا هاتووە، لانیکەم چەند شتێکی جیاواز نمایەندە دەکات. بۆچی یەک پۆلی کچە پاکیزەکان ڕۆنەکەیان هەیە و ئەوی دیکەیان نییە؟
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Kuli ni ሴጋለይ ዓለም ኣሎ፤ ብክፉእነት፣ ብምትላል፣ ብስሕተት ተደፊኡ፣ ኣብ ጽላሎት ሞት እውን ይነብር ኣሎ፤—ደቂሱ፣ ደቂሱ። ንምቕንቃኖም ቅጽበት ነፍሲ ዝስምዖም መን እዮም? እንታይ ድምፂ እዩ ክበጽሖም ዝኽእል? ሓሳበይ ናብቲ መጻኢ ይወስደኒ፣ እቲ ምልክት ምስ ዝውሃብ፣ ‘እንሆ፣ መርዓዊ ይመጽእ ኣሎ፤ ክትቅበልዎ ውጹ።’ ነገር ግና ገለ ሰባት መብራህቶም ንምምላእ ዘድሊ ዘይቲ ንምርካብ ክሳዕ ዝደንጉዩ ይኾኑ፣ እናደንገጹ እውን ብድንገት ዘይኮነስ ደንጉዩ ከም ዝኾነ ክርእዩ እዮም፣ እቲ ብዘይቲ ዝተወከለ ባህርይ ግና ካብ ሓደ ናብ ካልእ ዘይተሓላለፍ ምዃኑ። እቲ ዘይቲ ጽድቂ ክርስቶስ እዩ። ንባህርይ ይወክል፣ ባህርይ ድማ ዘይተሓላለፍ እዩ። ሓደ ሰብ ንኻልእ ክውሕስ ኣይክእልን እዩ። ነፍሲ ወከፍ ሰብ ካብ ኩሉ ነውሪ ሓጢኣት ዝነጸረ ባህርይ ንርእሱ ክረክብ ኣለዎ።” Bible Echo, May 4, 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Abakazi abahungu ntibafise ingeso zikenewe kugira ngo batsinde mu kigeragezo kigiye kuza vuba. Babuze ukugororoka kwa Kristo. Ariko kandi amavuta ni ubutumwa, kandi amavuta yo mu mugani w’abigeme cumi bo mu “misi y’iherezo” ni ubutumwa bwa nyuma bw’imbuzi bugereranywa no Guhishurwa kwa Yesu Kristo, ubutumwa bukwiriye kwumvirwa, gusomwa no kugumizwa.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Onabuliddwa abasiigiddwa amafuta abayimiridde ku mabbali ga Mukama w’ensi yonna, balina ekifo ekyali kyaweebwa Setaani ng’akerubi abikkako. Mu bitonde ebitukuvu ebizingeetoolodde entebe ye ey’obwakabaka, Mukama akuuma empuliziganya etaggwaawo n’abatuuze b’ensi. Amafuta ag’ezaabu gakiikirira ekisa Katonda ky’akuumisaamu ettaala z’abakkiriza nga zirina eby’okwaka, zisobole obutamyansa ne zizikira. Singa si lwakuba ng’amafuta gano amatukuvu gafukibwa okuva mu ggulu mu bubaka bw’Omwoyo wa Katonda, ebikozesebwa eby’obubi byandibadde n’obuyinza obujjuvu ku bantu.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ürüng eñ Tengri, bidürge ilelgen medegdelüüdiig ni hülēn avahgüi bolovol doromjlogdono. Iimēes bid, haranhuid baigaa humuust damjuulagdatai gej Tereer bidnii setgeld asgah bolson altan tosiig esergüütsen tatazgadag. ‘Haragtyn, hürgen irlee; tüüniig ugtaхаar gartsgā!’ geһen duudlaga iréhüid, ariun tosiig hülēn аваагүй, Christiin нигүүслийг zürhendē hadgalj yavaagүй humuus, teneg охид лугаа адil, Ezenētēgēe уулзахад belen биш байснаа ойлгоно. Tэдэнд, öörsdiinhöö dotor, tusiig олж авах chadal үгүй, тийнхүү тэдний амьдрал сүйрнэ. Харин Burkhany Ariun Sünsийг guih аваас, bid Moses шиг, ‘Надад Өөрийн алдарыг үзүүлээч’ хэмээн guilaval, Burkhany hair bidnii zürhend асгарна. Altan hooloinuudaар damjuulan, altan тос бидэнд хүрнэ. ‘Хүчээр ч биш, чадлаар ч биш, харин Миний Сүнсээр, гэж Түмэн Цэргийн ЭЗЭН айлдаж байна.’ Зөвт байдлын Нарны гэрэлт цацрагийг хүлээн авснаар, Burkhany хүүхдүүд дэлхийд гэрэл мэт гэрэлтдэг.” Review and Herald, July 20, 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
“Eññullu” mooy yégle bu mujj bi, te dellu ci nekk bi, mooy Peeñug Yeesu Kirist. Ci xibaar bi, ñi bëgg a am eññullu bi war nañu ñaan Yàlla ak di ko ragal ni Musaa defee ca xottu Ooreb. Waaye seetleen ne su fekkee ne war nanu “ragal, ni Musaa defee,” ngir Yàlla “won” nu Ay “ndam,” kon nanu wara jëkk a ñaan Xel Mu Sell mi, moom mi di Dëfalekat bi. Su nu ko defee nag, kon jaarale ko ci malaaka yi ak ñaari tuyoo yu wurus yi, dunu jot ci njubtegu Kirist. Nuy nax sunu bopp su nu defe ni nuy man a ñaan ak a ragal ngir jikkoju Kirist, ni cosaan yi ak aaday Adfantisug Lawodisee di wax ne war nañu ko defe, fekk ci waxtu woowu sax nuy bañ yégleb Peeñug Yeesu Kirist. Njubteem diñu ko yóbbu ci nun jaarale ko ci “yégle yi Xelum Yàlla,” yi ñaari ñuñalekaay yi taxaw kanamu gàngune Yàlla di yóbbu. Bu nu bañee yégleem, da nuy bañ Njubteem.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
ئینجا وەڵامم دایەوە و پێم وت: ئەم دوو داری زەیتوونە چییە کە لە لای ڕاستی جاچراغەکە و لە لای چەپیدایە؟ ئینجا دیسان وەڵامم دایەوە و پێم وت: ئەم دوو لقەی زەیتوونە چین کە لە ڕێگای ئەو دوو بۆڕی زێڕینەوە، ڕۆنی زێڕین لە خۆیانەوە دەڕژێنن؟ ئەویش وەڵامی دامەوە و پێی وتم: ئایا نازانیت ئەمانە چین؟ منیش وتم: نەخێر، گەورەم. ئینجا وتی: ئەمانە ئەو دوو مەسحدراوەن کە لەلای پەروەردگاری هەموو زەوی دەوەستن. زەکەریا 4:11–14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
“දේවත්වයෙන් අභිෂේක ලැබූ එම දෙදෙනා, මුළු පොළොවේ ස්වාමියා අසල සිටින අය,” යනුවෙන් කියැවෙන ඔවුහු, එළිදරව්ව එකොළොස්වන පරිච්ඡේදයේ සඳහන් සාක්ෂිකරුවන් දෙදෙනා ලෙසද නිරූපණය කරනු ලැබෙති.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Zina mbili mashahidi nabii aendelea kutangaza: ‘Hawa ndio mizeituni miwili, na vinara viwili vya taa visimamavyo mbele za Mungu wa dunia.’ ‘Neno lako,’ asema mtunga-zaburi, ‘ni taa ya miguu yangu, na mwanga wa njia yangu.’ Ufunuo 11:4; Zaburi 119:105. Mashahidi hao wawili wanaziwakilisha Maandiko ya Agano la Kale na la Agano Jipya.” Pambano Kuu, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Atulapokatuzia ushuhuda wa Zekaria au wa Yohana kuhusu mashahidi wawili, muktadha wa ushuhuda wowote kati ya hiyo miwili ni mchakato wa mawasiliano ulio kweli ya kwanza kabisa kutajwa kuhusiana na ujumbe wa Ufunuo wa Yesu Kristo katika Ufunuo sura ya kwanza na mstari wa kwanza. Kutoka kwa Baba, kwenda kwa Mwana, kwa malaika, kwa nabii, kwa kanisa. Mchakato ambao ndani yake Kristo hunena na wanadamu ni ufahamu wa muhimu sana anaoutafuta kuufunua ndani ya ujumbe wa mwisho wa onyo. Hili lapatana na msisitizo katika uwasilishaji wa ujumbe wa malaika wa kwanza na wa tatu.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Angyela ya kwanza nkyayo yaamanyisigwe na William Miller. Miller alina obubonero bwa obunabbi bungi obuteekwa okumanyibwa. Yali “Taata” w’omutindo ogwo, era mu by’Alpha ne Omega kino kyetaagisa nti waalibawo omwana. Yakiikirira omutindo ogwakiikirirwa erinnya “Millerite,” ekigambo ekitegeeza ekika ky’olwazi. Yakozesebwa okutegeka olutindo lw’amateeka ag’omu Bayibuli ag’okuvvuunula obunabbi. Amateeka ago gafuuka kitundu kinene eky’okutuusa obubaka bw’Omwoyo wa Katonda, obwali obuwakanyizibwa oba obwakkirizibwa, nga abo ab’omu mirembe gya Miller baasalawo oba okukuuma embeera yaabwe ey’obusirusiru eya Laodikiya oba okufuuka Abafiraderufiya ab’amagezi. Ng’ali kitaawe w’obubaka bwa malayika ow’olubereberye, alaga ekifaananyi ky’omutindo oguliranga obubaka bwa malayika ow’okusatu, era okutegeera kw’omutindo ogwo ku bubaka kuliragirwa olutindo olw’enjawulo olw’amateeka ag’omu Bayibuli ag’okuvvuunula obunabbi aganyweza obubaka bwa malayika ow’okusatu mu ngeri ennywevu nga Miller bwe yakozesebwa okunyweza obubaka bwa malayika ow’olubereberye. Katonda takyuka emirembe gyonna, Yesu Kristo aba bumu jjo, leero, era emirembe gyonna.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Mosembia, bakhasi bami bakwitu. Uvwa woshe uwinonu no uvwa woshe uwasokoka udi ufuma mwelu, ne kululuka kufuma kuli Tata wa miinda, udi katayi kushintuluka nansha mfwikilo wa kupilibuka. Ku kusua kwende mwine watulela ne dîyi dia bushuwa, bua twikale bu mutundu wa mabele a ntanshi a bintu biende bifuke. Yakobo 1:16–18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Ku ntandiko ya Adiventisimu canke ku mpera yayo, ubutumwa bw’Umwuka w’Imana, bugereranywa n’amavuta, bushikirizwa biciye ku vyabona bibiri. Mu ntango, hamwe n’Abamilerite, ivyo vyabona bibiri vyari Isezerano rya Kera n’Isezerano Rishasha; kandi ku mpera ni Bibiliya n’Umwuka w’Ubuhanuzi. Iyi ni yo mvo yatumye Yohana, uwuserukira mu buryo bwuzuye cane iherezo ry’ubwoko bw’Imana mu misi y’iherezo y’urubanza rw’itohoza, yari ku kirwa c’i Patimo.
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, Johane, loyi na mina ndzi nga makwenu, ni munghana la katsekaka na n’wina eku xanisiweni, ni le ku fumeni ni le ku tiyiseleleni 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.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Mazingira ya kinabii ya Patmo yanaonyesha kwamba Yohana alikuwa akiteswa. Alikuwa akiteswa kwa sababu ya kupokea ujumbe wa Roho wa Mungu unaoutambulisha Ufunuo wa Yesu Kristo kupitia Biblia na Roho ya Unabii.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
Ukuhìnywa kwa anthu a Mungu a “mu mahinda ghaumaliro” kukuyimiriskikaso mu Chivumbuzi 11 apo ŵakaboni ŵaŵiri ŵakukomeka mu misewu, ndipo waliyose wakusekelera nyifwa yawo. Mu chipaturo 11, ŵakaboni ŵaŵiri awo ni Eliya na Mozesi. Ŵapereka ukaboni wawo kwa vyaka vitatu na hafu, ndipo pamanyuma ŵakukomeka, kweni pamanyuma pake ŵakawuskika ku ŵakufwa.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Anbiam nyinaa kasa fa nna a edi akyiri no ho sen sɛnea wɔka wɔn ankasa abakɔsɛm ho; enti sɛ nhoma bi wɔ hɔ a ɛkasa fa nna a edi akyiri no ho a, ɛyɛ Adiyisɛm nhoma no, baabi a Bible nhoma nyinaa hyia na ɛba awiei. Enti, ɛsɛ sɛ “nkransɛm” bi wɔ nna a edi akyiri no mu a wokum no, na ɛno akyi no, wɔsɔre no bio. Adiyisɛm ti dubaako kyerɛkyerɛɛ Franse Atuatia no abakɔsɛm, nanso nea ɛde tee no, ɛda saa ara adi sɛ ɛyɛ tow a wɔtow tia ɔbɔfo a ɔto so abiɛsa no nkransɛm no wɔ nna a edi akyiri no mu. Nkransɛm no ne ahokuw no a wɔnam Miller nkransɛm no ne ne ahokuw no so yɛɛ wɔn nhwɛso no, huu saa tow no na wowui wɔ July 18, 2020. Sɛnea Adiyisɛm ti dubaako kyerɛ no, na saa tow no bɛba wɔ aboa no a ofi bun a enni awiei no mu so foro bae no nsa so.
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. Revelation 11:8, 9.
Na wakati watakapokuwa wamemaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita juu yao, naye atawashinda na kuwaua. Na maiti zao zitalala katika njia ya mji ule mkuu, ambao kwa maana ya rohoni huitwa Sodoma na Misri, ambako pia Bwana wetu alisulubiwa. Ufunuo 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Munyadada White atumenyesha ko “shimo lisilo na mwisho” linawakilisha udhihirisho mpya wa nguvu za kishetani.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘वे अपने साक्ष्य को समाप्त कर चुके होंगे [समाप्त कर रहे होंगे]।’ वह अवधि, जब उन दो गवाहों को टाट ओढ़े हुए भविष्यद्वाणी करनी थी, 1798 में समाप्त हुई। जब वे अपनी गुप्तता की दशा में अपने कार्य की समाप्ति के निकट पहुँच रहे थे, तब उस शक्ति के द्वारा उन पर युद्ध किया जाना था जिसका निरूपण ‘उस पशु’ के रूप में किया गया है ‘जो अथाह कुंड में से ऊपर चढ़ता है।’ यूरोप के बहुत-से राष्ट्रों में कलीसिया और राज्य में शासन करने वाली शक्तियाँ शताब्दियों तक पोपसत्ता के माध्यम से शैतान के नियंत्रण में रही थीं। परन्तु यहाँ शैतानी शक्ति के एक नये प्रकटीकरण को दृष्टिगोचर कराया गया है।” The Great Controversy, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Mu Buku ya Kusakula, muli nguzu zitatu zikusonyezebwa kuti zikufuma mu chisimu chambula kusika. Yakwambilila ni Chisilamu mu Kusakula chipandwa 9 vesi 2; yachiŵili ni kusakhulupilila kwa Mulungu kwa Chisinthiko cha ku France mu chipandwa 11 vesi 8; ndipo yachitatu ni Roma ya masiku yano mu chipandwa 17 vesi 8. “Kuwonekela kupya” kwa mu mazuŵa ghaumaliro uko kungaŵa kuwukira pera yayi gulu ilo likayimirilika na gulu la a Millerite, kweni kuwukiraso charu, ni kuwuka kwachinyengo kwa Kulira kwa Pakatikati pa Usiku kwachinyengo uko kukumanyikwa kuti “Woke-ism.” Woke-ism yikwimira “kuwonekela kupya kwa nguzu ya Satana” uko kukovwirika na antikhristu wa Chijesuiti wa sono, ndipo kukupharazgika kwizira mwa ŵamalonda, ŵalongozgi ŵandale ŵa United Nations, ŵimiliri ŵaulere mu matchalitchi ghakuwa gha Chiprotestanti mu United States, na chipani cha Democratic pamoza na ma Republican gha RINO agho panji ŵakupharazga panji ŵakuzomerezga kupharazgika kwa mitundu yose ya mikhalidwe yakupotoka ya umoyo wa gulu la ŵanthu ŵa kugonana kwa ŵanalume panji ŵanakazi ŵekhaŵekha, nga umo vikwimililirika mu chipandwa 11 kuti ni “Sodomu.” Nguzu zitatu izi ndizo zikulongozga charu ku Armageddon, ndipo zikwimirilirikaso na “Egipita,” chimanyikwiro cha kusakhulupilila kwa Mulungu na ucharu. Mukati mwa chipwirikiti cha Chisinthiko cha ku France, icho nchimoza mwa vinthu vya nguzu zitatu izi ivyo vikupanga icho Mudumbu White wakuchichema kuti “wupu uheni,” zikupharazga mwachindunji panji kuzomerezga Woke-ism. Woke-ism ni chakupangiska chausatana cha kuwuka kwa ŵasungwana ŵankhumi. Tili na vinandi vyakudumbiskana pa mizere iyi, kweni tikwenera dankha kulongosora ivyo vikiza pamanyuma pa kukomeka mu msewu uko kukachitika pa Julayi 18, 2020.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Na tena, msomaji mpendwa, tafadhali elewa kwamba sina uungaji mkono wowote wa kuutoa kwa chama cha Republican. Hakuna msimamo wa kisiasa ninaoutumainia kwa namna yoyote. Ninachoonyesha ni tu mienendo ya kiunabii iliyopo katika Marekani, Umoja wa Mataifa, na Upapa. Mienendo hiyo itashughulikiwa kwa umahususi zaidi tutakapoanza kuyajadili moja kwa moja yale mapembe mawili yanayoenda sambamba kutoka mwaka 1798 hadi sheria ya Jumapili.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Ubu-Woke bwa Satani, buserukira gutaka kwa nijoro kw’ibinyoma, bubanziriza Gutaka kwa Nijoro nyakuri; kandi mbere y’igihe cy’Gutaka kwa Nijoro nyakuri, abiciwe mu mihanda bazaheruka guhinduka baba isugi y’igipfu cyangwa isugi y’ubwenge. Igihe cyo guhambiriza imico yacu, yaba mu mutwaro ugenewe umuriro wo kurimbuka cyangwa mu mutwaro ugenewe ikigega cyo mu ijuru, kigeze ubu.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Mũkũngũri White onanĩrĩria atĩ hĩndĩ ya gũtũũra-inĩ, andũ arĩa ahakũrũ a nyũmba ikũmi a mũgambo wa Mĩllerite nĩmaatiganĩirie na gũcookio-inĩ kwa gũthimũka kwa kũgerio na mĩtugo itiganĩte na atumia arĩa aũgĩ, nĩguo akionania atĩ rĩrĩa hĩndĩ ya gũtũũra yũkĩte, mĩtugo yao yarĩ yambĩrĩirwo kũhũthĩrĩra. No ũira wa Jeremiah nĩũtũarĩria atĩ no tũthĩĩte gucooka kũrĩ Ngai, na we ndagacooka tu kũrĩ ithuĩ, no ningĩ agatutũma tũgĩe rũthingo rwa ũcũrũ rwa gĩcango kũrĩ arĩa aũru na arĩa a gĩtiro, o rĩrĩa tũrĩ gũtũmĩrwo ta kanua gake thĩinĩ wa ndũmĩrĩri ĩrĩa ĩgũcooka. Nĩ kũu thĩinĩ wa kĩero kĩu kya ũrathi Jesũ arĩha kũtũhoya tha. Ũguo nĩguo ũhoro wa mĩcũũri ĩna ya Johana ĩrĩa ĩhikirĩirio thĩinĩ wa ũtukũũri witũ wa rĩu.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Amafuta ni Umwuka Wera; ni imico kandi ni ubutumwa bw’Umwuka w’Imana. Umwuka w’Imana ni “Umufasha.” Nk’uko Imana yakunze abari mu isi cyane ikatanga Umwana wayo w’ikinege, kandi nk’uko Yesu yitanze, akareka ku bushake bwe kamere ye y’ubumana kugira ngo yemere kuba umwe n’ubumuntu yari yararemye, akaba igice cye ubuziraherezo, ni ko n’Umwuka Wera utangwa muri iki gihe uzabana natwe iteka ryose.
If ye love me, keep my commandments. 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. John 14:15–18.
Si mulekangami, lusungilayi amulayo ami. Kabi nku lomba Tate, kabili akamupela umunakashi naumbi wa Mweo, ukuti ekale na imwe imyaka yonse; ni Mupashi wa cine, uwakwitila isonde talingile ukumupokelela, pantu talimumona, nangu ukumwishiba; lelo imwe mulamwishiba, pantu ekala na imwe, kandi akaba muli imwe. Tinkamuleka mwe bene ukwabula umunakashi wa mweo; nkesa kuli imwe. Yohane 14:15–18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Kuyo kujitolea kwa Roho katika kuchagua kukaa pamoja na wanadamu milele, kunalingana na kujitolea kwa wale watu wengine wawili wa utatu wa mbinguni. Huenda lililo na umuhimu sawa na kujitolea kwa Roho katika utayari Wake wa kuishi ndani ya kila mmoja wa waliokombolewa kwa umilele ni kwamba kuja kwa “Mfariji” katika historia hii maalumu kunabainisha wakati ambapo watu wa Mungu wanatiwa muhuri kwa umilele.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
ولحزین مەکەن ڕۆحی پیرۆزی خودا، کە بەوە تا ڕۆژی ڕزگاربوون مُهرکراون. ئەفەسۆس 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Mu mateka isezerano ry’Umuhumuriza risohorezwamo mu buryo butunganye rwose, ari yo mateka y’abihumbi ijana na mirongo ine na bine, Umwuka “azahoraho” muri twe “iteka ryose.” Buri Mukristo wese wujuje ibisabwa n’ubutumwa bwiza yahawe Umwuka Wera, bityo “ashyirirwaho ikimenyetso kugeza ku munsi wo gucungurwa,” ariko uko gushyirwaho ikimenyetso gusa kwerekana mbere y’igihe ubwo abihumbi ijana na mirongo ine na bine bazashyirirwaho ikimenyetso muri aya mateka y’iki gihe. Mu Befeso, abashyiriweho ikimenyetso kugeza ku munsi wo gucungurwa batandukanywa n’abo “bababaza” “Umwuka Wera.” Bababaza Umwuka Wera binyuze mu kwanga kwakira ubutumwa bw’Umwuka w’Imana, bityo bakanga amavuta ya zahabu. Igihe Kristo adusezeranira kuzatwoherereza “Umuhumuriza,” ari we “Mwuka w’ukuri,” muri iki gihe cyo gucika intege, aba adusezeranira kudushyiraho ikimenyetso cye, kandi ikimenyetso cye kigereranya gukomeza amategeko ye, by’umwihariko itegeko ry’Isabato, ari wo munsi Yohana yakiriyemo ibyahishuwe kandi akaba ari na yo ngingo igiye guhangana n’isi.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
Omanyikiro gw’abaisiki abagezi gubaho nga okugezibwa okw’etteeka lya Sande tekunnatuuka; kubanga awo niho empisa zombi, ez’abagezi n’ez’abasirusiru, ziryerolekera, kandi empisa tezibumbirwa mu kiseera ky’akabi; zyerolekera bwereere. Omanyikiro, hagati y’ebindi, gukiikirira okuhindurwa okuva mu bitekerezo bya Laodikea okutuuka mu bitekerezo bya Filadelufiya. Ekizibu kiri mu kuba ngu, kugira ngu okuhinduka okwo kutuukirire, okugezibwa okw’okubanza eri buri omwe ahariitwe ni ukweta omutima mazima ngu okuhitsya hati twabaga tuli BaLaodikea; kubanga nk’AbaLaodikea, emyifatire yaitu ey’omwoyo ey’okubanza ni ey’okulowooza ngu byona biri kurungi, obwo ng’ebintu byona biri bibi kimwe. Emyifatire egyo neeteekwa kubikwaireho kimwe; ni kimwe ku bintu eby’omuzizo ebiteekwa kutaanisibwa n’eky’omuhendo.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Kaakala akege ya Nzambi batwikidi dimpawu mu bitina biabo—kesi dimpawu to kidimbu kionso ve ki lenda monana na meso, kansi kuvanda ngwi-ngwi mu kieleka, na mayele mpi na kimpeve, mpasi ve na kuningisama—kaakala akege ya Nzambi batwikidi dimpawu mpi balungama sambu na kuningana, yo ta kwiza. Kieleka, yo me banda dezia; bikatulu bya sambilu bya Nzambi bieka ntangu yayi na zulu ya ntoto, sambu na kupesa beto kedika, mpasi beto zaba yina yeta kwiza.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
“Omuhumurizi” uYesu asezeranira abigishwa Be, ubahumuriza mu gihe cy’ugucika intege, ni We uyobora abantu Be mu kuri kwose; kandi ni mu “gushinga imizi mu kuri” ni ho dushyirwaho ikimenyetso. “Ukuri” abantu b’Imana bagomba gushinga imizi mo kuri iyi ngingo ni ko “kuri” guhishurwa gato mbere y’uko igihe cy’igeragezwa gifungwa, kuko “igihe kiri bugufi.” Uko kuri ni imiterere y’amateka ahishwe y’inkuba ndwi, kandi ayo mateka ahishwe agaragaza amateka aho Ibyahishuwe bya Yesu Kristo bikingurirwa. Amateka ahishwe y’inkuba ndwi azasohora mu gihe nyir’izina ubwo “ukuri,” kugaragazwa nk’ayo mateka ahishwe, kuzahishurwa. Ihishurwa ry’“ukuri” ni ryo rishyiraho ikimenyetso abemera ubutumwa bwari bwarabanje gushyirwaho ikimenyetso.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Vanhu vaMwari vanonamatiswa chisimbiso pahuma dzavo kusati kwasvika kuzununguswa kwendudzi dzakashatirwa kunoitika pamutemo weSvondo, zvichibva zvavamba kuparara kwenyika. Zvakazarurwa zvaJesu Kristu ndizvo “zvirevo zvouporofita zve” bhuku raZvakazarurwa zvisisafaniri kunamatiswa chisimbiso, nokuti nguva yava pedyo. Icho ndicho chokwadi chinofanira zvino kuverengwa, kunzwikwa, uye chinonyanya kukosha kuchengetwa, kana tichida kukomborerwa.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Yuda, Iskariyot si uyo, akamwambia, Bwana, imekuwaje kwamba utajidhihirisha kwetu, wala si kwa ulimwengu? Yesu akajibu, akamwambia, Mtu akinipenda, atalishika neno langu; naye Baba yangu atampenda, nasi tutakuja kwake na kufanya makao yetu kwake. Yeye asiyenipenda hayashiki maneno yangu; na lile neno mnalolisikia si langu, bali ni la Baba aliyenituma. Hayo nimewaambia nikikaa bado pamoja nanyi. Lakini Mfariji, ambaye ni Roho Mtakatifu, ambaye Baba atamtuma kwa jina langu, yeye atawafundisha yote, na kuwakumbusha yote niliyowaambia. Yohana 14:22–26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Kwa wale wanaolishika ujumbe unaofunuliwa, ahadi ni kwamba Mfariji atatufundisha “mambo yote,” yaani “yo yote” ambayo Yesu amesema “kwenu.” Hii ndiyo ahadi iliyotimizwa kwa wanafunzi wa Emau, na baadaye kwa wale wanafunzi kumi na mmoja. Kristo alipoondoa mkono wake katika “kufumbwa” kwa macho ya wanafunzi wa Emau, na baadaye “akafungua” “fahamu” za wale wanafunzi kumi na mmoja ili wapate kabisa “kuyafahamu Maandiko,” alikuwa akiweka kumbukumbu ya ahadi kwa ajili ya wale waishio katika “siku za mwisho” watakaorudi kutoka katika kukata tamaa kwao, watatubu hali yao ya Laodikia, na kuikubali “kweli.” “Mfariji” katika “siku za mwisho” “atatukumbusha mambo yote” anapotufundisha “mambo yote.” Kama ilivyo muhimu kuzikumbusha akili zetu kweli za zamani anapotufundisha mambo yote, vivyo hivyo pia “atatuonyesha mambo yatakayokuja.”
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.
Néanmoins, je vous dis la vérité : il vous est avantageux que je m’en aille ; car si je ne m’en vais pas, le Consolateur ne viendra pas à vous ; mais si je pars, je vous l’enverrai. Et quand il sera venu, il convaincra le monde en ce qui concerne le péché, la justice et le jugement : en ce qui concerne le péché, parce qu’ils ne croient pas en moi ; en ce qui concerne la justice, parce que je vais à mon Père, et que vous ne me voyez plus ; en ce qui concerne le jugement, parce que le prince de ce monde est jugé. J’ai encore beaucoup de choses à vous dire, mais vous ne pouvez pas les porter maintenant. Quand il sera venu, lui, l’Esprit de vérité, il vous conduira dans toute la vérité ; car il ne parlera pas de lui-même, mais il dira tout ce qu’il aura entendu, et il vous annoncera les choses à venir. Il me glorifiera, parce qu’il prendra de ce qui est à moi et vous l’annoncera. Jean 16:7–14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
Hetao yaäkwa, Mufariji naake atatuongoza katika “ukweli,” “atufundisha mambo yote,” yakiwemo “mambo yajayo,” kwa maana wakati huu Yesu angali ana “mambo mengi ya kuwaambia” sisi. Mambo hayo, yawe ni mambo ya “ukumbusho” wetu, “mambo yajayo,” au yale “mambo” mengi ambayo “angali” anayo ya kutuambia, ndiyo yanayotutia muhuri kwa ajili ya taabu inayokuja. Hufanya hivyo, kwa kuwa ukweli wake huwakilisha uweza wake wa uumbaji. Yeye hututia muhuri kabla ya taabu inayokuja, kwa maana anakusudia kwamba tuonywe mapema kuhusu kipindi kikuu kuliko vyote cha mateso dhidi ya watu wake kilichowahi kutokea katika historia takatifu. Mateso hayo hubainisha kwa namna ya pekee kwamba maneno na matendo tuliyofanya zamani yatakumbukwa na kutumiwa dhidi yetu, kama vile maneno ya Kristo yalivyopotoshwa dhidi yake. Hata hivyo, yatupasa kuwasilisha ujumbe huo kuwa ushuhuda dhidi ya uasi wao kama inavyowakilishwa na Ezekieli na Kristo.
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.
He pekia te lea ne au ki a mutolu, Ko te tavini e se sili atu i tona aliki. Kafai ne fakataga maʼua au ne latou, ka fakataga foki latou ki a mutolu; kafai ne tauhi ne latou taku lea, ka tauhi foki ne latou te otou lea. Kae ka fai ne latou a mea katoa nei ki a mutolu ona ko toku igoa, me e se iloa ne latou a ia telā ne uga mai au. Moi ne seki vau au o faipati ki a latou, penei e seai so latou agasala; kae nei la, e seai se mea e mafai o ‵funa ei ne latou te lotou agasala. A te tino telā e takaliailia mai ki a au e takaliailia foki ki taku Tamana. Moi ne seki fai ne au i a latou a galuega kolā e seai se isi tagata ne fai, penei e seai so latou agasala; kae nei la, ko oti ne lavea ne latou, kae ko takaliailia ki a au mo taku Tamana. Kae ko tupu te mea nei, ko te mea ke fakataunu ei te muna telā ne tusi i te lotou tulafono, Ne takaliailia mai latou ki a au e aunoa mo se pogai. Kae kafai ko oko mai te Fakamafanafana, telā ka uga atu ne au ki a mutolu mai te Tamana, ko te Agaga o te munatonu, telā e vau mai te Tamana, ka molimau a ia e uiga ki a au. Ioane 15:20–26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“روحِ ڕاستی” کە “دڵنەوایەر”ە، لەبارەی مەسیحەوە “شایەتی دەدات”، ئەوەی کە “ڕاستی”یە. و “ڕاستی” ئەلفا و ئۆمێگایە، یەکەم و دوایینە، دەستپێک و کۆتایییە. مێژووی نهێنیی حەوت گڕمەکە کە ئێستا مُهرەکەی دەکرێتەوە، پەیامی مُهرکردنی سەد و چل و چوار هەزارەکەیە. لە دوای 18ی تەممووزی 2020، یەرەمیا نموونەیەک پێشکەش دەکات تاکو هەڵبژێرین بگەڕێینەوە بۆ ئەوەی یەکەمجار خۆشیویستین. لە بەئەنجامگەیاندنی ئەو کارەی گەڕانەوەدا، بەرپرسیاریی ئەوەمان لەسەرە کە گرانبەها لە ناپاک جیابکەینەوە. ئەگەر ڕزگاربوونی خۆمان بە ترس و لەرزەوە تەواو بکەین و ئەو کارە بەئەنجام بگەیەنین، مُهر دەکرێین و بێدواکەوتن دەچینە ناو گەورەترین قەیرانی مێژووی زەوی. هەروەها ئەو مافی تایبەتمان دەبێت کە ئەو مێژووە تاقی بکەینەوە کە پێغەمبەران و پاشاکان و پیاوانی ڕاستودروست ئارەزووی بینینیان کردووە.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
ئەوانەی ئەو کارە هەڵدەگرن و دەگەڕێنەوە «لە ڕووناکییەکەدا دەڕۆن کە لە تەختی خودا دەردەچێت»، و بە «هۆی فریشتەکانەوە پەیوەندییەکی بەردەوام لەنێوان ئاسمان و زەوی دەبێت»، کە ئەوە هەمان پرۆسەی پەیوەندییە کە لە ئایەتی یەکەمی پەرتووکی ئاشکرابوون ناسێنراوە.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Li vê dinyayê ne hemû li dijî Xwedê aliyê dijmin girtine. Ne hemû bûne bêvefadar. Hinek kêm ên amin hene ku ji Xwedê re rastin; çimkî Yûhenna dinivîse: ‘Li vir ew in ku fermanên Xwedê diparêzin, û baweriya Îsayê.’ Revelation 14:12. Di nêzîk de şerê navbera wan ên ku ji Xwedê re xizmet dikin û wan ên ku ji wî re xizmet nakin dê bi tundî were kirin. Di nêzîk de her tiştê ku dikare were hejandin, dê were hejandin, da ku ew tiştên ku nikarin werin hejandin bimînin.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
“Shetani ni mwanafunzi mwenye bidii wa Biblia. Anajua kwamba wakati wake ni mfupi, naye hutafuta katika kila hatua kuipinga kazi ya Bwana juu ya dunia hii. Haiwezekani kutoa wazo lo lote la uzoefu wa watu wa Mungu watakaokuwa hai juu ya dunia wakati utukufu wa mbinguni na marudio ya mateso ya zamani vitakapochanganyika. Watatembea katika nuru itokayo katika kiti cha enzi cha Mungu. Kwa njia ya malaika kutakuwa na mawasiliano ya daima kati ya mbingu na dunia. Naye Shetani, akiwa amezungukwa na malaika waovu, na akidai kuwa Mungu, atafanya miujiza ya kila namna, ili awadanganye, kama ikiwezekana, hata wateule wenyewe. Watu wa Mungu hawataona usalama wao katika kufanya miujiza, kwa maana Shetani ataiga miujiza itakayofanywa. Watu wa Mungu waliojaribiwa na kuthibitishwa watapata nguvu zao katika ishara iliyonenwa katika Kutoka 31:12–18. Wanapaswa kusimama imara juu ya neno lililo hai: ‘Imeandikwa.’ Huo ndio msingi wa pekee ambao juu yake wanaweza kusimama salama. Wale waliolivunja agano lao na Mungu siku hiyo watakuwa bila Mungu na bila tumaini.”
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Abasengeli ba Mungu bazotandikwa hasa na kujali kwao amri ya nne, kwa kuwa hii ndiyo ishara ya uwezo wa Mungu wa kuumba na ushuhuda wa madai Yake juu ya heshima na ibada ya mwanadamu. Waovu watatandikwa kwa juhudi zao za kubomoa ukumbusho wa Muumba na kuiinua taasisi ya Rumi. Katika suala la pambano hilo, Ukristo wote utagawanywa katika makundi mawili makubwa: wale wazishikao amri za Mungu na imani ya Yesu, na wale wamwabuduo mnyama na sanamu yake, nao wapokeao chapa yake. Ingawa kanisa na dola vitaunganisha nguvu zao ili kuwalazimisha wote, “wadogo kwa wakubwa, na matajiri kwa maskini, na walio huru kwa watumwa,” kuipokea chapa ya mnyama, hata hivyo watu wa Mungu hawataipokea. Ufunuo 13:16. Nabii wa Patmo awaona “wale walioupata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama kando ya bahari ya kioo, wakiwa na vinubi vya Mungu,” nao wakiimba wimbo wa Musa na wa Mwana-Kondoo. Ufunuo 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
“Nyaminyami zya kusingwa aa mapenzu zyeelede bantu ba Leza. Moyozya ya nkondo ili kuumpa mazyalo kuzyooloka kuzwa ku mujukilo umwi wa nyika kuya ku umbi. Pele mukati ka ciindi ca mapenzi cilebwa,—ciindi ca mapenzi citali cakaabaawo kuzwa ciindi ni kwakaba cisi,—bantu ba Leza bakasalwa bayoima batanyemuki. Saatani a bumboni bwakwe tabakakonzya kubanyonyoona, nkaambo baangelo bakali ba nguzu zya kulanga bayoobacingilizya.” Testimonies, voliyumu 9, 15–17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Ni vyiza kumenya yuko iki gice ari iherezo ry’igisata gitangurira ku rupapuro rwa cumi na rimwe rw’igitabu ca Testimonies, umuzingo wa cenda, ivyo na vyo bikaba bishobora kumenyekana nk’ibigereranya icenda-cumi na rimwe. Ni vyiza kandi kwitwararika yuko umutwe werekeye Umukwe aza, hamwe n’ibicapo vya Habakuki, ari ho Pawulo yakuye umurongo yanditse mu gitabu c’Abaheburayo. Intango y’ico gisata iranga amateka yatanguye ku wa 11 Nyakanga 2001, vya bisate bibiri vy’isezerano ry’ubuvugishwa vyinjiriwemwo mu ntango y’Abadiventisimu, kandi yuko umutwe ari akaga ka nyuma, ivyo bikaba vyerekana Induru ya Sasita yo mu Gicugu ya nyuma. Iherezo ry’ico gisata rihuye rwose n’intango yaco, kuko vyose, intango n’iherezo, bivuga ivy’akaga ka nyuma.
“Section 1—For the Coming of the King
“Ic̱écu 1—Mwa ḵwīza kwa Mfalme
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“Kasita katono nate, kandi Uwo azaza azoza, kandi ntazoteba.” Abaheburayo 10:37.
“The Last Crisis
“Qelqela Dawî”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
“Tuli shi shi mʉhulu wa mwisho. Ishara za nyakati, zinatimia kwa upesi, zinatangaza kwamba kuja kwa Kristo kumekaribia sana. Siku tunazoishi ni za uzito na umuhimu mkuu. Roho wa Mungu anaondolewa duniani polepole, lakini kwa hakika. Mapigo na hukumu tayari zinaanza kuwaangukia wale wanaolidharau neema ya Mungu. Maafa ya nchi kavu na ya baharini, hali isiyotulia ya jamii, miito ya vita, ni ishara za kutisha. Vinatabiri matukio yanayokaribia yenye ukubwa mkuu sana.” Testimonies, volume 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Si twazokera kandi twemera umuhamagaro wo hejuru wo kuba “akanwa” k’Imana nk’uko byagereranyijwe na Yeremiya, vuba cyane tuzafatanya mu kwegeranywa gukomeye kurusha ibindi kose ko mu mateka yera.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
Yeye kandi yababwiye amagambo y’ibyiringiro n’ubutwari. Aravuga ati: “Umutima wanyu ntuhagarike umutima; mwizera Imana, munyizere nanjye. Mu nzu ya Data harimo amazu menshi; iyo bitaba bityo, mba narabibabwiye. Ngiye kubategurira ahantu. Kandi nimara kugenda nkabategurira ahantu, nzagaruka, mbajyane aho ndi, kugira ngo aho ndi namwe muzabeyo. Kandi aho njya murahazi, n’inzira murayizi.” Yohana 14:1–4. Ku bwanyu naje mu isi; ku bwanyu ni ho nakoreye. Nimara kugenda, nzakomeza kubakorera mbikuye ku mutima. Naje mu isi kugira ngo nimenyekanishe kuri mwe, kugira ngo mwizere. Ngiye kwa Data na So kugira ngo dufatanye gukorera ineza yanyu.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
“‘வெரிலி, வெரிலி, நான் உங்களுக்குச் சொல்லுகிறேன்: என்னில் விசுவாசமுள்ளவன், நான் செய்கிற கிரியைகளை அவனும் செய்வான்; இவைகளிலும் பெரிய கிரியைகளையும் செய்வான்; ஏனெனில் நான் என் பிதாவினிடத்திற்கு செல்கிறேன்.’ யோவான் 14:12. இதனால், கிறிஸ்து, சீஷர்கள் தாம் செய்ததைக் காட்டிலும் அதிக உயர்ந்த முயற்சிகளைச் செய்வார்கள் என்று அர்த்தப்படுத்தவில்லை; ஆனால் அவர்களுடைய வேலை அதிக பரப்பும் பெரும் அளவுமுடையதாக இருக்கும் என்று பொருள்படுத்தினார். அவர் வெறும் அற்புதங்களைச் செய்வதையே குறிப்பிட்டதில்லை; பரிசுத்த ஆவியின் செயலாற்றலின் கீழ் நடைபெறவிருந்த அனைத்தையும் குறிப்பிட்டார். ‘ஆறுதல்காரர் வரும்போது,’ என்று அவர் கூறினார், ‘அவரை நான் பிதாவினிடமிருந்து உங்களிடத்தில் அனுப்புவேன்; அவர் பிதாவினிடமிருந்து புறப்படுகிற சத்தியத்தின் ஆவியானவர்; அவர் என்னைக்குறித்து சாட்சியங்கொடுப்பார்; நீங்கள் கூட சாட்சி கொடுப்பீர்கள்; ஏனெனில் ஆதிமுதல் நீங்கள் என்னுடன் இருந்திருக்கிறீர்கள்.’ யோவான் 15:26, 27.”
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
“Akʉlya mazu ghano ghafikilishiighwe kwa ajabu sana. Panyuma pa kushukila kwa Roho Mtakatifu, abafundwa bhakajazwa sana n’ughanzi kwa Yeye na kwa bhala bhenebho akafwa ku lwabho, mpaka emioyo yikalainika kwa maneno ghala bhakayowugha na kwa maombi ghala bhakafumyanga. Bhakawughanga mu nguvu sha Roho; na pasi pa uvutifu wa nguvu shila, maelfu wakabadilika.” Matendo ya Mitume, 21, 22.