The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Ruzivo rwakazarurwa muchiitiko chomutumwa wokutanga runomiririrwa nechiratidzo cheRwizi Ulai chiri mubhuku raDanieri. Chiratidzo ichocho chinomiririra zvitsauko zvinomwe, zvisere, nezvipfumbamwe zvaDanieri, uye ruzivo rwakazarurwa muchiitiko chomutumwa wechitatu runomiririrwa nechiratidzo cheRwizi Hidhekero, chinomiririra zvitsauko gumi, gumi nerimwe, negumi nembiri. Kubatana kuri pakati pezviitiko zviviri izvi kwakawanda. Zviitiko izvi zviviri zvakabatanidzwa pamwe chete nemakore zana namakumi maviri namatanhatu kubva pakumukira kwa1863, kusvikira panguva yokuguma muna 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Magumo ose ari maviri, mune rimwe nerimwe rebato, anooneswa ne“nguva nomwe” dzaRevhitiko 26. Chihedheni, uyezve upapa, zvakanga zvatsika-tsika nzvimbo tsvene neuto kusvikira panguva yokupedzisira muna 1798. Kubva pakupandukira kwa1863 kusvikira kuna 1989, kutsika-tsika kwomweya kwakanga kwaitika, sezvinomirirwa nezvinonyangadza zvina zviri muna Ezekieri chitsauko 8.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Lilemo tse mashome a mane a metso e tšeletseng ho tloha qetellong ea kgalefo ea pele ho fihlela qetellong ea kgalefo ea ho qetela ka 1844, tseo ka tsona Kreste a neng a hahile tempele ea semoea eo A ileng a tla ho eona ka tšohanyetso ka la 22 Mphalane 1844, li bapisa nako ea bofelo ka 1989 ho fihlela molao oa Sontaha o atamelang kapele, moo Kreste a boelang a haha tempele ea semoea, eo A tla tla ho eona ka tšohanyetso ka hora ea tšisinyeho e kholo ea lefatše ea Tšenolo khaolo ea leshome le motso o mong.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Apo mutumwa wechitatu paakasvika muna 1844, Mutumwa weSungano akabva aoneka pakarepo kuti anatse vanakomana vaRevhi; asi pakasvika 1863, vaRevhi avo vasina kutendeka vakaramba shoko raMozisi rakaunzwa naEria, vakazotendeukira kunodzungaira murenje. Mukuedzwa ikoko, “vavaki” vaizopedzisira varamba “ibwe repakona” re“nguva nomwe,” uye vozobva pashanduko yeFiradherufia vachipinda muchechi yeRaodhikia. Mumazuva okupedzisira, apo Mutumwa weSungano anouya pakarepo kutemberi Yake, panguva yomutemo weSvondo uri kuuya nokukurumidza, Achashandisa vaRevhi vakatendeka kudana mamwe makwai Ake. Vakatendeka vemazuva okupedzisira vachange vabva mu“chechi” yeRaodhikia vachipinda mu“shanduko” yeFiradherufia.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Kufamba kwemutumwa wokutanga kwakabudisa shoko rako rakarongwa zviri pamutemo makore mazana maviri namakumi maviri mushure mokunge Bhaibheri raKing James rabudiswa, uye kufamba kwemutumwa wechitatu kwakabudisa shoko raro rakarongwa zviri pamutemo makore mazana maviri namakumi maviri mushure mokunge Chiziviso cheKuzvitonga (Declaration of Independence) chabudiswa. Shoko rakarongwa zviri pamutemo rezvose zviri zviviri izvi rakapiwa simba nokuzadzikiswa kwechiporofita cheIslam, icho chakaiswa chiratidzo nokuburuka kwomutumwa. Kusvika kwomutumwa kwakaratidza kutanga kwe“nharo” yechitsauko chechipiri chaHabhakuki, uye kwakazoita kuti matafura aHabhakuki abudiswe.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Shoko rakapiwa simba rinomiririrwa namahwendefa aHabhakuki rakasvitsa mukuora mwoyo, uko kwakapinza nguva yokunonoka, iyo yakatungamirira kushoko reKushevedzera kwaPakati pousiku, iro rakapedzisira nokuzadzikiswa kweshoko reKushevedzera kwaPakati pousiku. Kuenzanirana kuripo pakati pemafambiro maviri aya uchapupu hunogutsa chose kune avo vanosarudza kuona, hwokuti zvinhu zvose zvenhoroondo yevaMillerite zvakabatana ne, uye zvinodzokororwa munhoroondo yevane zviuru zana namakumi mana nezvina. Nguva yemvura yokupedzisira inomiririrwa nemufananidzo mubato revaMillerite, uye inozadzikiswa mubato reFuture for America. Kakawanda kufemerwa kunozivisa avo vanoda kunzwa kuti avo chete vanoziva mvura yokupedzisira ndivo vachaiwana.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Nthawi, kayendedwe, ndi uthenga wa mvula ya m’mbuyomo zonse zikuimiridwa m’mbiri ya a Millerite, ndipo liwu lakuti “kuzindikira” likuimira kuona chinthu chimene munaonapo kale. Njira yokhayo yoona nthawi, kayendedwe, ndi uthenga wa mvula ya m’mbuyomo ndi kuzindikira kuti zakhala zikuwonetsedwa m’mbiri ya a Millerite. Zawonetsedwanso m’mayendedwe ena opatulika a kukonzanso. Kayendedwe ka a Millerite kanali kayendedwe koyambira komwe kakuimira kayendedwe komaliza, choncho kali ndi maumboni ambiri olunjika kuposa mayendedwe oyambirira a kukonzanso. Kulinso ndi chizindikiro cha Alefa ndi Omega, amene nthawi zonse amawonetsa mapeto a chinthu ndi chiyambi cha chinthu.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Murowe wechiMillerite makateyi akaisirwa, uye mbiru huru yaive Danieri chitsauko chechisere, ndima dzechigumi nenhatu nechegumi nechina. Ndinoziva kuti Hanzvadzi White inoratidza ndima yechina seguyo guru nenheyo, asi chokwadi ndechokuti ndima yechina imhinduro kumubvunzo wendima yechigumi nenhatu. Mhinduro haina chinhu kana pasina kunzwisisa mubvunzo unobudisa mhinduro yacho. Ndima yechigumi nenhatu inoratidza chiratidzo chokutsikwa pasi, kunoitwa nemasimba maviri anoparadza, uye ndima yechigumi nechina ndiyo chiratidzo chaKristu chokudzorera temberi nehondo zvakanga zvatsikwa pasi. Zviratidzo zviviri izvi zvakabatanidzwa zvakananga nechirevo chemamiriro azvo, negirama, uye naPalmoni, Muverengi Wenhamba Anoshamisa.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller alikumiwa kutambua kweli za msingi, yaani Danieli sura ya nane, mistari ya kumi na tatu na kumi na nne. Kito cha kwanza alichokigundua kilikuwa “nyakati saba” zinazowakilisha kukanyagwa chini kwa mstari wa kumi na tatu, na mfumo ambao juu yake alijenga muundo wake wote wa unabii ulikuwa ni dhana ya “mamlaka mbili zenye kuleta ukiwa” inayowakilishwa katika mstari wa kumi na tatu. Miller alitambua kwa usahihi kwamba “sadaka ya daima” ya chukizo la mstari wa kumi na tatu ilikuwa ni upagani, na uasi wa mamlaka yenye kuleta ukiwa ulikuwa ni upapa. Kwa maana hii, “msingi” wenyewe wa mfumo wa Miller, na “msingi” wa msingi na nguzo kuu, ulikuwa ni ufahamu kwamba “sadaka ya daima” katika sura ya nane iliwakilisha upagani. Msingi wa kuongezeka kwa maarifa kutoka katika historia ya Wamillerite ulikuwa kwamba “sadaka ya daima” ya Danieli sura ya nane ilikuwa ni upagani, na uvuvio ulikuwa mwangalifu kubainisha kwamba “wale waliotoa kilio cha saa ya hukumu walikuwa na mtazamo sahihi kuhusu sadaka ya daima.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Msingi wa nuru iliyowakilishwa kuwa ni “kuongezeka kwa maarifa” wakati wa mwisho mwaka 1989, pia ni “ya daima.” Huu ni ulinganifu mwingine wa Kiungu. Ili kutambua kuongezeka kwa maarifa kunakowakilishwa katika aya sita za mwisho za Danieli kumi na moja, inahitajika kutumia maandishi ya Ellen White. Katika maandishi yake anatambulisha kwamba historia ya aya ya thelathini na moja ya Danieli kumi na moja itarudiwa katika aya za mwisho za Danieli kumi na moja. Bila kidokezo hicho cha uvuvio, kuelewa historia iliyo sambamba ya aya ya thelathini na moja pamoja na aya za arobaini na arobaini na moja kungekuwa kazi ngumu zaidi.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
“Daima” iliyo katika kitabu cha Danieli inawakilisha upagani na ndiyo msingi wa msingi kwa Wamilleri, nayo ni msingi wa ujumbe wa vuguvugu la wale mia moja arobaini na nne elfu. Pia ni ukweli ambao kwa makusudi uligeuzwa kuwa kosa kwa njia ya “uongo” ulioingizwa katika kizazi cha tatu cha Uadventista wa Laodikia, uliotiwa mfano na chukizo la tatu la “wanawake wakimlilia Tamuzi” katika Ezekieli sura ya nane, na maridhiano yanayowakilishwa na kanisa la tatu la Pergamo.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
उत्यन्त वर्षाको समयमा “दैनिक” भन्ने विषयको भूमिकालाई डोर्याउने दैवी निर्देशन पूर्णतः अचम्मलाग्दो छ, र मानवीय निर्माणको सम्भावनाभन्दा पर छ। लाओडिसीयन एडभेन्टवादको चौथो पुस्तालाई सूर्यसमक्ष निहुरिएर पूजा गर्दै गरेको रूपमा चित्रित गरिएको छ, यसरी जनावरको छापको स्वीकारलाई प्रतिनिधित्व गर्दै। सिस्टर ह्वाइटले जनावरको त्यो छाप ग्रहण गर्नु भनेको जनावरकै मनमा आउनु हो भनी पहिचान गर्नुहुन्छ, र ख्रीष्टविरोधीको अर्थबारे भ्रममा पर्नेहरू अन्ततः पापको मानिसको पक्षमा पुग्नेछन् भनी पनि बताउनुहुन्छ। यी सबै कुरा इजकिएल अध्याय आठमा यरूशलेमका प्राचीन पुरुषहरूद्वारा प्रतिनिधित्व गरिएको छ।
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Mu chizvarwa chechitatu nechechina Mwari anotongera avo vanomuvenga, uye kutonga ikoko kunoitwa apo rimwe boka richigamuchira chisimbiso chekubvumirwa kwaMwari. Ndima chaiyo iri muMagwaro yakapa William Miller chiedza chaaida kuti azive kuti Roma yechihedheni ndiyo yaimiririrwa se“zvezuva nezuva” mubhuku raDanieri, ndiyo inonyatsoratidza murume wechivi, uyo varume vakuru vekare vanomukotamira muchitsauko chechisere chaEzekieri. Chitsauko ichocho chinoratidza papa wesimba rechipiri rinoparadza, panguva imwe cheteyo chichiratidzawo chihedheni chesimba rokutanga rinoparadza. Uye chokwadi chiri musoro wendima iyoyo ibasa reRoma yechihedheni, iyo muna 2 VaTesaronika iri iro simba rinodzivisa hupapa kukwira pachigaro kusvikira muna 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“intermedialna” istina, koja je bila Milerova temeljna istina i koja mu je omogućila da izgradi proročki okvir zasnovan na dvjema pustošećim silama koje gaze Svetinju i vojsku, jeste istina koju Pavle prepoznaje kao istinu koja se odbacuje i koja u posljednjim danima donosi silnu zabludu onima koji ne ljube upravo tu istinu. U skladu s uporednim istorijama, ta ista istina, koja je temeljna istina, omogućila je organizaciji Future for America da izgradi proročki okvir o konačnom trostrukom savezu u posljednjim danima.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Kwete hagano ry’ifatizo, ari ryo hagano ry’ifatizo ry’ayo mateka yombi agenda abangikanye, ryahinduwe “ikinyoma” kiba ikosa ry’ishingiro na kwa kuzimira gukomeye kwa Pawulo, kikaba ari urwego rw’ubutumwa bw’imvura y’itumba y’ikinyoma buvuga ngo “amahoro n’umutekano,” bwamamazwa n’abantu batazongera ukundi kuzamura amajwi yabo no kwereka ubwoko bw’Imana ibicumuro byabwo. “Ibitambo bya buri munsi” bihagarariye urufatiro rw’umutwe w’umumarayika wa mbere n’uwa gatatu, kandi igihe abagomeye b’i Lawodikiya bahinduraga ubusobanuro bwabyo bakabushyira ukundi rwose, bamenya ikimenyetso cya Satani nk’aho ari ikimenyetso cya Kristo, icyo kimenyetso cy’ikinyoma cyabaye urufatiro rw’ubutumwa bw’igihimbano bw’imvura y’itumba y’ikinyoma.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Mugare makashamiswa, mushamisike; danidzirai, hongu, danidzirai; vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nedoro. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, akavhara meso enyu; vaprofita navatongi venyu, ivo vaoni, akavafukidza. Uye chiratidzo chezvinhu zvose chava kwamuri samashoko ebhuku rakaiswa chisimbiso, ravanopa kuno wakadzidza, vachiti, Ndapota, verenga ichi; iye oti, Handikwanisi; nokuti chakaiswa chisimbiso. Zvino bhuku racho rinopiwa kuno usina kudzidza, vachiti, Ndapota, verenga ichi; iye oti, Handina kudzidza. Naizvozvo Ishe akati, Nokuti vanhu ava vanoswedera kwandiri nemuromo wavo, uye vanondikudza nemiromo yavo, asi vakaisa mwoyo yavo kure neni, uye kutya kwavo kwandiri kunodzidziswa nemirayiro yavanhu; saka, tarirai, ndicharamba ndichiita basa rinoshamisa pakati pavanhu ava, iro basa rinoshamisa nechishamiso; nokuti uchenjeri hwavachenjeri vavo huchaparara, uye kunzwisisa kwavakangwara vavo kuchavanzwa. Vane nhamo avo vanotsvaka zvakadzama kuvanza zano ravo kuna Jehovha, uye mabasa avo ari murima, vachiti, Ndianiko anotiona? uye ndianiko anotiziva? Zvirokwazvo kupindurudza kwenyu zvinhu kuchanzi sevhu remuumbi; nokuti chinhu chakaitwa chingati here kuno wakachiita, Haana kundiita? kana chinhu chakaumbwa chingati here kuno wakachiumba, Akanga asina kunzwisisa? Isaya 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Vaporofita vose vakataura nezvemazuva okupedzisira, uye kunyepa pachena kuitira kushandura zvachose zvinorehwa ne“zuva nezuva” kunonyatsotevedzera dudziro yechivi chisingakanganwirwi. Kutaura kuti munhu arasika nokusingaperi kunopfuura kugona, kana masimba ehunhu, avanhu pamusoro pevamwe vanhu, asi handizvo zviri kuzivikanwa pano.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Avo vari muna Isaya vanopidigura zvinhu, uko kuri kungova kumwe kutaura kwezvinotsanangurwa naIsaya kune imwe nzvimbo sokuti vanoti rima chiedza kana chiedza rima, vanozivikanwa savarume vekare vanotonga Jerusarema apo kutongwa kwavo kwokupedzisira kuri kumiririrwa.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Ole wao waita chaka kuti chabwino, ndi chabwino kuti choyipa; amene ayika mdima m'malo mwa kuwala, ndi kuwala m'malo mwa mdima; amene ayika chowawa m'malo mwa chokoma, ndi chokoma m'malo mwa chowawa! Ole wao amene ali anzeru m’maso mwawo eni, ndi ochenjera m’kuona kwawo eni! Ole wao amene ali amphamvu pakumwa vinyo, ndi amuna amphamvu pakusakaniza chakumwa choledzeretsa: amene amalungamitsa woipa chifukwa cha mphotho, ndi kulanda wolungama chilungamo chake! Chifukwa chake, monga moto umawonongera ziputu, ndi lawi limatentha mankhusu, momwemonso muzu wawo udzakhala ngati kuvunda, ndipo duwa lawo lidzanyamuka ngati fumbi: chifukwa anakana chilamulo cha Yehova wa makamu, nadana ndi mawu a Woyerayo wa Israyeli. Chifukwa chake mkwiyo wa Yehova wayakira anthu ake, ndipo watambasula dzanja lake kuwakantha, ndipo wawakantha: ndipo mapiri ananjenjemera, ndi mitembo yawo inang’ambika pakati pa misewu. Pa zonsezi mkwiyo wake sunabwerere m’mbuyo, koma dzanja lake litatambasulidwabe. Ndipo adzayimitsa mbendera kwa amitundu ochokera kutali, ndipo adzawayitanira ndi mluzu kuchokera kumalekezero a dziko lapansi: ndipo, taonani, adzabwera mwachangu mofulumira. Yesaya 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Mureza wa Xikwembu (lava va magidi ya dzana na mune wa makume mune) wu tlakusiwile tanihi mureza enkarhini wa nawu wa Sonto lowu nga ekusuhi ku ta, laha “vukarhi bya Yehovha byi pfurhaka ehenhla ka vanhu va yena”, kutani a “tlhandlakanya voko ra yena ku lwa na vona”, naswona a “va ba”, kutani “mintsumbu ya vona yi ta handzuriwa exikarhi ka switarata.” Exikarhi ka switarata i switarata swa Yerusalema, loko tintsumi leti lovisaka ta Ezekiel ndzima ya kaye ti lerisiwa ku huma “mi ya ba: tihlo ra n’wina ri nga tshuki ri va tsetselela, naswona mi nga vi ni tintswalo: dlayani hi ku helela lavakulu ni lavantsongo, tintombhi, ni vana lavatsongo, ni vavasati: kambe mi nga tshuki mi tshinela eka munhu loyi a nga ni mfungho; kutani sungulani eswikwetsimelweni swa mina. Kutani va sungula eka vakhalabye lava a va ri emahlweni ka yindlu.” “Vakhalabye” va Ezekiel, lava Sister White a vulaka leswaku a ku ri lava a va fanele ku va varindzi va vanhu, hi vona “swidakwa swa Efrayimi” swa Esaya leswi “hundzuluxaka swilo hi le hansi” eka tindzima ta makume mambirhi-nhungu na makume mambirhi-nhungu-nkaye.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Mubhuku rechishanu ivo ndivo “vane simba pakumwa waini, navarume vesimba pakusanganisa doro rinokangaidza; vanoruramisira vakaipa nokuda kwemubayiro.” Nokuburitswa kwebhuku rinonzi *Questions on Doctrine*, varume vekare vakanwa mukombe wechiPurotesitendi chakatsauka, vakapa evhangeri yenhema yokururamiswa inoti vanhu havagoni kuitwa vatsvene, kuti Kristu ndiye Mutsivi wedu, asi haasi Muenzaniso wedu. Nokuita saizvozvo, bhuku racho rakaruramisa vakaipa, nokuda kwemubayiro wokugamuchirwa pakati pemakereke akawa echiPurotesitendi chakatsauka. Ndima iyi iri kuratidza kutongwa kwavo kwekupedzisira, uye chikonzero chokutongwa ikoko ndechokuti “vakazvidza shoko roMutsvene waIsraeri.” Vakaita izvi nokuramba kunzwisisa kwe“zuva nezuva,” kwakaiswa pamberi navaiparidza kuchema kweawa yokutongwa, uye nokunwa mukombe wechiPurotesitendi chakatsauka.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Mundima iyi vanochinja zvinotapira kuva zvinovava, nezvinovava kuva zvinotapira. Shoko riri muruoko rwengirozi paanodzika rinotapira, asi magumo eshoko iroro anovava. Vanopikisa kuti shoko rechokwadi remvura yokupedzisira rinotanga apo ngirozi inodzika rinovava, uye pakuguma kwaro vanotsanangura shoko renhema rinotapira rorugare nokuchengeteka, nokuti havagoni kuzvidzora pakupidigura zvinhu.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Papeji apo chivi ichi chinomiririrwa panopera nguva yavo yokuedzwa pamwe chete. Naizvozvo, zvakakodzera kuona kuti zviito zvavo zvokuti basa raSatani rinoonekwa muchipagani ndirwo basa raKristu, kuenzanirana kwechiporofita nechivi chisingakanganwirwi, icho chiri kuzivisa basa roMweya Mutsvene sebasa raSatani. Kuiswa kwe“nhema” muchizvarwa chechitatu chechiAdventism kwakapa hwaro hwelogiki yeshoko ravo renhema remvura yokupedzisira, uye pakupedzisira kunouyisa kunyengerwa kukuru pamusoro pavo. Papeji chairo apo Miller akasvika pakunzwisisa revo yakarurama ye“daily” ndipo pavanoratidzirwa sevachikundwa.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Munhu ngaarege kukunyengedzai nenzira ipi neipi; nokuti zuva iro haringatongosviki, kusati kwatanga kuwa pakutenda kutanga, uye munhu uya wechivi kuratidzwa pachena, mwanakomana wokuparadzwa; iye anopikisa nokuzvikwidziridza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti anogara mutemberi yaMwari saMwari, achizviratidza kuti ndiye Mwari. Hamurangariri here kuti, pandakanga ndichiri nemi, ndakakuudzai zvinhu izvi? Zvino munoziva chinomudzivisa, kuti aratidzwe nenguva yake. Nokuti chakavanzika chokusateerera mutemo chava kutoshanda kare; chete iye zvino anodzivisa acharamba achidzivisa kusvikira abviswa panzira. Uye ipapo uya akaipa acharatidzwa, uyo Ishe vachapedza nomweya womuromo wake, uye vachamuparadza nokubwinya kwokuuya kwake; iye, kuuya kwake kwakatevedza kushanda kwaSatani nesimba rose nezviratidzo nezvishamiso zvenhema, uye nokunyengera kwose kwokusarurama kuna avo vari kuparara; nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe. Uye nemhaka iyi Mwari uchavatumira kunyengera kunesimba, kuti vatende nhema; kuti vose vatongwe vasina kutenda chokwadi, asi vakafara mukusarurama. 2 VaTesaronika 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Vaporofita vanotaura zaidi kuhusu siku za mwisho kuliko historia nyingine yoyote takatifu iliyotangulia, na ndivyo ilivyo kwa kifungu hiki. Msingi mkuu wa kuongezeka kwa maarifa kwa Miller pia ndio msingi mkuu wa kuongezeka kwa maarifa kulikowadia mwaka 1989, kwa kuwa uelewa sahihi wa historia ya kinabii inayohusiana na “ya daima,” unaeleza historia ya aya ya arobaini na ya arobaini na moja ya Danieli kumi na moja. Maana yake ni kwamba ikiwa mwanafunzi wa unabii haelewi nafasi ya upagani na uhusiano wake wa kinabii na Rumi ya upapa, basi mwanafunzi huyo hataweza kutambua kwamba kazi ya kwanza kuzuia kuinuka kwa upapa, kisha kazi ya kuuweka upapa katika kiti cha enzi cha dunia, ilitimizwa na upagani, na kwamba kazi hiyo ni mfano wa nafasi ya mnyama wa nchi wa Ufunuo kumi na tatu ambaye mwanzoni huuzuia upapa, lakini baadaye hubadilika na kuuweka katika kiti cha enzi cha dunia. Nafasi ya mnyama wa nchi wa Ufunuo kumi na tatu imewasilishwa kama jambo la wakati ujao kwa Amerika.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Tichaenderera mberi nokufungisisa kwedu pamusoro pokusunungurwa kwechiedza cheRwizi Hidhekeri munyaya yedu inotevera.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Lowo a bonako leswi nga ehansi ka vuandlalo, loyi a hlayaka timbilu ta vanhu hinkwavo, u vula hi lava va nga kuma ku vonakala lokukulu a ku: ‘A va twi ku vaviseka ni ku hlamala hikwalaho ka xiyimo xa vona xa mahanyelo ni xa moya.’ Ina, va tihlawulele tindlela ta vona, naswona moya wa vona wu tsakela swilo swa vona swo nyenyetsa. Na mina ndzi ta hlawula ku xisiwa ka vona, naswona ndzi ta tisa ku chava ka vona ehenhla ka vona; hikuva loko ndzi vitanile, a ku nga ri na la hlamulaka; loko ndzi vulavurile, a va yingisanga; kambe va endle leswo biha emahlweni ka mahlo ya Mina, naswona va hlawule leswi ndzi nga tsakeliki swona.’ ‘Xikwembu xi ta va rhumela ku kanganyisiwa lokukulu, leswaku va pfumela mavunwa,’ hikuva ‘a va amukelanga rirhandzu ra ntiyiso, leswaku va ta ponisiwa,’ ‘kambe a va tsakela ku homboloka.’ Esaya 66:3, 4; 2 Vatesalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Mudzidzisi wokudenga akabvunza achiti: ‘Ndechipi kunyengera kukuru kungatsausa pfungwa kupfuura kunyepedzera kuti muri kuvaka pamusoro penheyo yakarurama uye kuti Mwari anogamuchira mabasa enyu, asi muchokwadi muri kuita zvinhu zvizhinji maererano nehurongwa hwenyika uye muchitadzira Jehovha? Haiwa, kunyengera kukuru, kunyengedzwa kunokwezva, kunobata pfungwa, apo vanhu vakamboziva chokwadi vanokanganisa chimiro chokunamata vachichifunga kuti ndiwo mweya nesimba razvo; kana vachifunga kuti vakapfuma, vakawedzerwa nezvinhu, uye havashayi chinhu, asi muchokwadi vanoshayiwa zvinhu zvose.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Ishe ntabwo yahindutse ku bagaragu be b’indahemuka barinda imyambaro yabo itanduye. Ariko benshi bari gutaka bati: ‘Amahoro n’umutekano,’ mu gihe kurimbuka gutunguranye kubageraho. Keretse habayeho kwihana kuzuye, keretse abantu bicishije bugufi mu mitima yabo binyuze mu kwatura kandi bakakira ukuri nk’uko kuri muri Yesu, ntibazigera binjira mu ijuru. Igihe kwezwa kuzabera mu nzego zacu, ntituzongera kuruhukira mu munezero wo kwibeshya, twirata ko turi abakire kandi twungutse ibidutunga, tudakeneye ikintu na kimwe.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ndiani angataura nechokwadi achiti: ‘Ndarama yedu yakaedzwa mumoto; nguo dzedu hadzina kusvibiswa nenyika’? Ndakaona Mudzidzisi wedu achinongedzera kune nguo dzevanonzi kururama. Achidzibvisa, akafumura kusviba kwaiva pasi padzo. Ipapo akati kwandiri: ‘Hauoni here kuti vakafukidza nenzira yokunyepedzera kusviba kwavo nokuora kwehunhu hwavo? “Guta rakatendeka rava sei hure!” Imba yaBaba vangu yaitwa imba yokutengesera, nzvimbo yabva pairi kuvapo kwaMwari nokubwinya kwaMwari! Nemhaka yeizvi pane utera, uye simba harinaipo.’” Testimonies, volume 8, 249, 250.