The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Mazuva okupedzisira” anomirira kuziviswa kwekuvhurwa kwekutonga mumafambiro engirozi yokutanga, uye mumafambiro engirozi yechitatu, kuguma kwekutonga kunoziviswa. Mu “mazuva okupedzisira” vanhu vaMwari vakanga vari, uye vari, kusimudzwa kuti vazivise kutonga kwaMwari, asi kuti uve mutumwa wokutonga kwaMwari, unofanira kunzwisisa kutonga. Chimwe chiratidzo chikuru cheAdventism yeRaodhikia, zvose kirasi yevakadzidza nekirasi yavasina kudzidza, ndechokuti havazivi kutonga kwaMwari. Vaprofita vose vari kunyanya kutaura nezvemazuva okupedzisira kupfuura mazuva avakararama maari.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Wese waaporofita vekare vakataura zvishoma pamusoro penguva yavo pachavo kupfuura pamusoro pedu, nokudaro kuporofita kwavo kuchiri kushanda kwatiri. ‘Zvino zvinhu izvi zvose zvakaitika kwavari kuti zvive mienzaniso; uye zvakanyorerwa kutiyambira isu, takasvikirwa nemagumo enyika.’ 1 VaKorinte 10:11.” Selected Messages, bhuku 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Vaporofita vose vanobvumirana pakati pavo, saka zviporofita zvavo zvose zviri kuratidza mufananidzo mumwe chete, uye mufananidzo iwoyo ndewokupedzisira kwamazuva, ari mazuva okutongwa.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Na roho za manabii huwatii manabii. Kwa maana Mungu si mwanzilishi wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Yerusalemu mu iyerekwa rya Ezekiyeli ritangirira mu gice cya munani ni itorero ry’Imana, ari ryo torero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya mu minsi y’imperuka. Ibice bya munani n’icya cyenda bya Ezekiyeli bigaragaza ibyiciro bibiri by’abaramya mu isoza ry’urubanza rw’inzu y’Imana. Icyiciro kimwe kigereranywa n’abasaza makumyabiri na batanu bunamira izuba, ariko ababoroga bakarira bazira ibizira bikorerwa mu itorero no mu gihugu ni bo bahabwa ikimenyetso cy’Imana. Mu gice cya cumi na rimwe, iyerekwa rya Ezekiyeli rikomeza ishusho y’igihano cy’abo bagabo makumyabiri na batanu bunamira izuba.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Zvino Mweya wakandisimudza, ukandiisa pasuwo rokumabvazuva reimba yaJehovha, rinotarira kumabvazuva; zvino tarirai, pamasuo pasuwo paiva navarume makumi maviri navashanu; pakati pavo ndikaona Jaazania mwanakomana waAzuri, naPeratia mwanakomana waBhenaya, machinda avanhu. Ipapo akati kwandiri, Mwanakomana womunhu, ava ndivo varume vanofunga zvakaipa, vachipa zano rakaipa muguta iri; vanoti, Nguva haisati yasvika; ngativakei dzimba; guta iri ndiro hari, nesu tiri nyama. Naizvozvo porofita pamusoro pavo, porofita, iwe mwanakomana womunhu. Zvino Mweya waJehovha wakawira pamusoro pangu, ukati kwandiri, Taura; zvanzi naJehovha; Ndizvo zvamataura, imi imba yaIsraeri; nokuti ndinoziva zvinhu zvinouya mupfungwa dzenyu, mumwe nomumwe wavo. Makarudzira vakaurayiwa venyu muguta iri, mukazadza migwagwa yaro navakaurayiwa. Naizvozvo zvanzi naIshe Jehovha; Vakaurayiwa venyu vamakaisa pakati paro, ndivo nyama, uye guta iri ndiro hari; asi ini ndichakubudisai pakati paro. Makatya munondo; uye ini ndichauyisa munondo pamusoro penyu, ndizvo zvinotaura Ishe Jehovha. Uye ndichakubudisai pakati paro, ndigokuisai mumaoko avatorwa, uye ndichaita kutonga pakati penyu. Ezekieri 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Jerusarema rinoratidzwa se“hari,” uye vanhu vari muJerusarema ndivo “nyama” iri kubikwa muhari iyoyo. Kutongwa kwevakaipa kunoitwa nengirozi dzine zvombo zvinoparadza mumaoko adzo, panguva yokuiswa chisimbiso kwezana ramakumi mana nezvina zvuru (nokuti Hanzvadzi White vanoti kuiswa chisimbiso kwaEzekieri chitsauko 9 kwakafanana nokuiswa chisimbiso kwaZvakazarurwa chitsauko 7), kunosanganisira chokwadi chokuti vakaipa vanobviswa muJerusarema. Panguva yomutemo weSvondo uri kuuya nokukurumidza, Jerusarema romweya richacheneswa uye richasimudzwa semureza pamusoro pamakomo ose.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Uye zvichaitika pamazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemisoro yamakomo, uye richakudzwa kupfuura zvikomo; uye ndudzi dzose dzichayerera dzichiuya kwariri. Vanhu vazhinji vachafamba vachiti, Uyai, tikwire kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti mutemo uchabuda muZiyoni, neshoko raJehovha richibva muJerusarema. Isaya 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Ukuhlanjululwa okwenziwa eJerusalema ngesikhathi somthetho weSonto, kuwukususwa kwama-Adventist aseLawodikeya, lapho kusala kuphela ama-Adventist aseFiladelfiya. Isakhiwo esisemthethweni senhlangano enkulu sesiyaphetha ngaleso sikhathi, ngokuba uhulumeni wase-United States uyena oyigunya elilawulayo ekuhlelweni okusemthethweni okwenzwa ngo-1863; futhi lapho uhulumeni wase-United States ephoqelela ukugcinwa kweSonto ezweni, isakhiwo senhlangano yebandla lama-Seventh-day Adventist siyachithwa ngokomthetho, noma mhlawumbe igama laso liguqulwa ngokomthetho libe yinto efana nebandla lama-Sunday Adventist.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Ŵanthu ŵaheni mu Yerusalemu para ŵafumiskika mu nkhwa, na ŵangelo ŵakubwangandula, mpingo wa Adventist wa Laodikea ukumara, ndipo gulu la Filadelfiya likuzgoka Yerusalemu wauzimu uwo ukukwezgeka nga ni chisimikizo. Mika wakuyowoya ku ŵalara ŵakale, awo Yesaya wakuŵachema ŵanthu ŵakuseka awo ŵakuti ungweru ni mdima ndipo mdima ni ungweru, ndipo kwizira mu fumbo, wakulongora kuti ŵalara ŵakale ŵakeneranga kumanya “chiweruzo.” Ŵakeneranga kumanya nyengo ya kuwona kwawo.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
මම ද කීවෙමි: අහන්න, කරුණාකර, යාකොබ්ගේ ප්රධානියෙනි, ඉශ්රායෙල් ගෘහයේ අධිපතියෙනි; විනිශ්චය දැනගැනීම ඔබට අයිති දෙයක් නොවේද? යහපතට ද්වේශ කර, අයහපතට ප්රේම කරන ඔබ, ඔවුන්ගෙන් සම ඉරා ඉවත් කරන අතර, ඔවුන්ගේ ඇටවලින් මස් ඉවත් කරති; මාගේ ජනතාවගේ මස් ද කමින්, ඔවුන්ගෙන් සම ගලවා ඉවත් කරති; ඔවුහු ඔවුන්ගේ ඇට බිඳ, බඳුනට දමන පිණිස කැබලිවලට කපා, හඳුන තුළ ඇති මස් මෙන් සූදානම් කරති. මීකා 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Mwari vaida, uye vachiri kuda kuti vanhu Vavo vemazuva okupedzisira “vazive kutonga,” uye kutonga haisi pfungwa imwe chete yakazvimirira. Icho inhoroondo inofambira mberi, ine zvikamu zvinoverengeka nezviratidzo zvayo zvakatarwa. Icho inguva yechiporofita yakatanga muna 1798, uye inoenderera mberi kusvikira kumagumo emireniyamu. Icho chiri zvose zvekuferefeta uye zvekuitisa mutongo. Chinoitwa pamusoro pomunhu mumwe nomumwe akamborarama panyika, uyewo pamusoro pevatumwa vakadzingwa kudenga. Nguva dzekutonga idzodzo kunzwisisa kwakakosha zvikuru kuvakatendeka vaMwari mumazuva okupedzisira, nokuti mhinduro kumubvunzo waMika ndeyokuti, “hongu, Israeri inofanira kunzwisisa kutonga.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yeremia anatambua kwamba wazee wa kale wa Yerusalemu katika siku za mwisho wanawakilisha kilele cha “kuasi kwa daima,” kama inavyowakilishwa na vizazi vinne vya uasi unaozidi kuongezeka, vilivyoashiriwa na machukizo manne yanayozidi kuongezeka ya sura ya nane ya Ezekieli. Yeremia anatambua kwamba wazee hao wa kale wamezingirwa na uwasiliani-roho, kwa maana “wanaabudu” “jua, mwezi, na jeshi lote la mbinguni.” Anatambua kwamba wanapaswa “kuanguka, wala wasiinuke,” kwa kuwa “wamelikataa neno la Bwana.” Kwa sifa hizi Yeremia anatambua kwamba “watu hawaijui hukumu ya Bwana.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Panguva iyo iyoyo, ndizvo zvinotaura Jehovha, vachabudisa mapfupa amadzimambo aJudha, namapfupa avakuru vake, namapfupa avaprista, namapfupa avaporofita, namapfupa avagere muJerusarema, vachiabvisa kumakuva avo. Vachaaendeka pamberi pezuva, nemwedzi, nehondo yose yokudenga, izvo zvavakada, nezvavakashumira, nezvavakatevera, nezvavakatsvaka, nezvavakanamata; hazvingaunganidzwi kana kuvigwa; zvichava sendove pamusoro penyika. Uye rufu ruchasarudzwa kupfuura upenyu navose vakasara verudzi urwu rwakaipa, vakasara munzvimbo dzose dzandavaparadzirira, ndizvo zvinotaura Jehovha wehondo. Uyezve uchati kwavari, Zvanzi naJehovha: Ko vanhu vanowa vakasazomukazve here? kana munhu akatsauka, haadzoki here? Ko zvino vanhu ava veJerusarema vadzokera shure nemashure asingaperi neiko? vanobatirira pakunyengera, vanoramba kudzoka. Ndakateerera ndikanzwa, asi havana kutaura zvakarurama; hakuna munhu akazvidemba pamusoro pezvakaipa zvake, achiti, Ndakaiteiko? mumwe nomumwe akatendeukira kunzira yake, sebhiza rinomhanyira kuhondo. Zvirokwazvo, shuramurove riri kudenga rinoziva nguva dzaro dzakatarwa; nenjiva, nengururamwa, nenyenganyenga zvinochengeta nguva yokuuya kwazvo; asi vanhu vangu havazivi kutonga kwaJehovha. Munoreva sei muchiti, Tine uchenjeri, uye murayiro waJehovha unesu? Tarirai, chokwadi, chinyoreso chavanyori chakachiita pasina. Vakachenjera vanonyadziswa, vanovhundutswa uye vanobatwa; tarirai, vakaramba shoko raJehovha; zvino uchenjeri hupi huri mavari? Jeremia 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Mucitsauko ceshanu, Jeremiya anoti avo vasingazivi kutonga kwaShe “mapenzi.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Mhanye-mhanye mumigwagwa yeJerusarema, mutarire zvino, muzive, uye mutsvake munzvimbo dzayo dzakafara, kana muchigona kuwana munhu, kana varipo vanoita zvakarurama, vanotsvaka chokwadi; ipapo ndichairegerera. Kunyange vachiti, “Jehovha mupenyu,” zvirokwazvo vanopika nhema. Haiwa Jehovha, meso enyu haasi pamusoro pechokwadi here? Makavarova, asi havana kurwadziwa; makavapedza, asi vakaramba kugamuchira kurangwa; vakaomesa zviso zvavo kupfuura dombo; vakaramba kudzoka. Naizvozvo ndakati, Zvirokwazvo ava ndivo varombo; mapenzi; nokuti havazivi nzira yaJehovha, kana kutonga kwaMwari wavo. Jeremia 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Mumazuva okupedzisira, maAdventisti eLaodikia, avo vanomiririrwa semhandara dzisina kuchenjera dzemufananidzo wemhandara gumi, izvo Sister White vanoti zvinomiririra “chiitiko chevanhu veAdventisti,” “havazivi nzira yaJehovha, kana kutonga kwaMwari wavo.” Muchitsauko chinotevera Jeremia anotsanangura kuti “nzira” yaJehovha ndiyo “makwara ekare,” asi maAdventisti mapenzi eLaodikia anoramba kufamba maari, kana kuteerera kurira kwehwamanda. “Hwamanda” chiratidzo chekutonga, icho, chokwadi, maAdventisti mapenzi eLaodikia vasingazivi.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
“Mwoyo unoti Ishe: Mimirai panzira, mutarire, mubvunze nezvenzira dzekare, kuti nzira yakanaka iri kupi; mufambe mairi, uye muchawanira mweya yenyu zororo. Asi ivo vakati, Hatingafambi mairi. Ndakaisawo varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi ivo vakati, Hatingateereri. Naizvozvo inzwai, imi marudzi, muzivewo, imi ungano, zviri pakati pavo. Inzwa, iwe nyika; tarira, ndichaunza zvakaipa pamusoro pavanhu ava, iwo muchero wemifungo yavo, nokuti havana kuteerera mashoko angu, kana murayiro wanguwo, asi vakauramba.” Jeremia 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Ubuubi” obuleetebwa ku “kibiina” ekyagaana “okuwulira eddoboozi ly’ekkondeere,” n’“okutambula” mu “makubo ag’edda,” awali “okuwummula” okw’enkuba ey’oluvannyuma, bubaawo ng’“ekibiina” “kigaana amateeka Ge” mu kiseera eky’amangu ekijja eky’etteeka lya Ssande.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Kushandiswa katatu kwaEriya kunozivisa basa remutumwa nesangano munguva yerutongo rwekupedzisira, runotanga pamutemo weSvondo uri kusvika nokukurumidza. Chiri pedyo zvikuru nekushandiswa katatu kwaEriya, kushandiswa katatu kwomutumwa anogadzirira nzira yeMutumwa weSungano. Kushandiswa katatu kwomutumwa anogadzirira nzira kunozivisa basa remutumwa nesangano munguva yerutongo rwekuongorora. Mutumwa anogadzirira nzira, naEriya, mashandisirwo matatu ane ukama hwepedyo, sezvakangoitawo kushandiswa katatu kweRoma nekushandiswa katatu kwekuwa kweBhabhironi, asi zvine misiyano inokosha inoenderana norutongo rwaMwari.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Matumizi matatu ya Eliya na matumizi matatu ya mjumbe aandaye njia kwa ajili ya Mjumbe wa Agano yanahusiana na kazi mbili tofauti za hukumu zinazotimizwa na Mungu, kupitia mjumbe Wake mteule na kupitia vuguvugu linalojiunga na ujumbe wa huyo mjumbe. Kazi hizo mbili zinahusiana na vipindi viwili tofauti vya hukumu, ingawa kuna mwingiliano kati ya alama hizo.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Umsebenzi ka-Eliya wesithathu nowokugcina uhlobene nokwahlulela kokugcina kwesigungu esihlangene kathathu seBhabhiloni lesimanje, kanti umsebenzi wesithunywa esilungisa indlela uhlobene nokwahlulela kophenyo nokuhlanzwa kwabantu bakaNkulunkulu. Isahluko sesithathu sikaMalaki singeniswa ngevesi lokugcina lesahluko sesibili.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
“Mwamulemesa Yehova ndi mawu anu. Koma inu mukuti, ‘Tamulemesa motani?’ Pamene mukuti, ‘Aliyense wochita zoipa ndi wabwino pamaso pa Yehova, ndipo iye amakondwera nawo’; kapena, ‘Ali kuti Mulungu wa chiweruzo?’ Taonani, ndidzatuma mthenga wanga, ndipo iye adzakonza njira patsogolo panga; ndipo Ambuye, amene mumfuna, adzabwera mwadzidzidzi ku kachisi wake, ndiye mthenga wa pangano, amene mumamukondwera; taonani, iye adzabwera, akutero Yehova wa makamu. Koma ndani angathe kupirira tsiku la kubwera kwake? Ndipo ndani adzaima pamene iye adzaonekera? Pakuti iye ali ngati moto wa woyenga, ndi ngati sopo wa otsuka zovala. Ndipo iye adzakhala ngati woyenga ndi woyeretsa siliva; ndipo adzayeretsa ana a Levi, ndi kuwayeretsa monga golide ndi siliva, kuti apereke kwa Yehova nsembe m’chilungamo. Pamenepo nsembe ya Yuda ndi Yerusalemu idzakondweretsa Yehova, monga m’masiku akale, ndi monga m’zaka zakale.” Malaki 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Mumazuva okupedzisira, maererano neuchapupu hwaMaraki, Mwari anonetwa neAdventismu yeRaodhikia inonamatira pakupanduka kwa1888. Kupanduka kwa1888 kwakamiririrwa nekupanduka kwaKora, Dhatani naAbhiramu, uye nharo yedzidziso yekupanduka kwaKora yaiva yokuti avo vanoita zvakaipa vachiri vakarurama pamberi paJehovha here.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Zvino Kora, mwanakomana waIzihari, mwanakomana waKohati, mwanakomana waRevhi, naDhatani naAbhiramu, vanakomana vaEriyabhu, naOni, mwanakomana waPereti, vanakomana vaRubheni, vakatora varume; vakasimuka pamberi paMozisi pamwe navamwe vevana vaIsraeri, machinda eungano mazana maviri namakumi mashanu, vaizivikanwa muungano, varume vane mukurumbira; vakaungana pamwe chete kuzorwa naMozisi naAroni, vakati kwavari, Muri kuzvitorera zvakawandisa, nokuti ungano yose itsvene, mumwe nomumwe wayo, uye Jehovha ari pakati pavo; zvino munozvisimudzireiko pamusoro peungano yaJehovha? Numeri 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Mumazuva okupedzisira, Mwari anonetsekana neAdventismu yeRaodhikia inonamatira pakupanduka kwa1957, uko kuri kungova kuratidzwa kwekupanduka kwa1888, kwakaiswa muchirevo chepamutemo. Bhuku, Questions on Doctrine, rakatsvenesa kupanduka kwa1888, uko kwaiva kudzokororwa kwekupanduka kwaKora, Dhatani naAbhiramu, maererano neuchapupu hwengirozi yakarayira Sister White kuti aifanira kugara pamusangano wa1888, kuti anyore kudzokororwa kwenhoroondo yekupanduka kwaKora. Varume mazana maviri namakumi mashanu vakanga vane mukurumbira vakaungana pamwe chete naKora, Dhatani naAbhiramu, vachipikisa Mozisi, mumiriri waMwari, mukupanduka ikoko.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Varume makumi maviri navashanu vanopfugamira zuva muna Ezekieri chitsauko 8 vanomiririra chegumi, kana chikamu chimwe mugumi, chevarume mazana maviri namakumi mashanu vakapisa zvinonhuhwira mukupanduka kwaKora, Dhatani naAbhiramu; ivo vakanga vari mufananidzo wevatungamiri vekupanduka kwa1888, uko kupanduka kwavo kwedzidziso kwakaiswa zviri pamutemo muna 1957 nokubudiswa kwebhuku rinonzi Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Uasi wa Kora, Dathani na Abiramu uliikataa “hukumu” ambayo Mungu alikuwa ameitoa, akiwaamuru wazunguke jangwani kwa muda wa miaka arobaini. Uadventista wa Laodikia ulianza kutangatanga katika jangwa la Laodikia mwaka wa 1863, baada ya kuikataa ujumbe wa Laodikia uliowasilishwa mwaka wa 1856, ambao ulileta hukumu ya kutangatanga jangwani kwa miaka mingine mingi zaidi, kwa sababu ya ukosefu wao wa imani. Katika uasi wa mwaka wa 1888, bado hawakuwa tayari kuukubali ujumbe wa Laodikia uliokuwa umeletwa na Wazee Jones na Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Avo vakamukira muna 1888 havana kungoramba chete simba romweya raVakuru Jones naWaggoner, asiwo simba romuprofitakadzi Ellen White pamwe chete nesimba roMweya Mutsvene, nokuti vakaratidza nemabasa avo pfungwa yokuti ungano yose yakanga yakaenzana muutsvene.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Mu 1863, iwo anali atabwerera kukadya ndi mneneri wonama wa ku Beteli, ndipo pochita zimenezi potsirizira pake analandira tanthauzo la chipulumutso limene linaimiridwa ndi kupanduka kwa Kora, ndipo kenaka analikhazikitsa mwalamulo chiphunzitso chonamacho m’buku, Questions on Doctrine. Chiphunzitso chimenecho ndi tanthauzo lonama la “kulungamitsidwa mwa chikhulupiriro.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Kumukira kwa 1863 ndiwo kwakanga kuri kutanga kwokurambwa kwamabwe anokosha aMiller ayo akanga achiratidzwa pamatafura maviri aHabakkuki. Muchitsauko chechipiri chaHabakkuki, “nharo” yendima yokutanga pakupedzisira inobudisa mapoka maviri avanamati anoratidzwa kubudikidza nokusawirirana kwavo pamusoro peshoko rakanga ranonoka.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tarisai, mweya wake wakazvikudza hauna kururama maari; asi akarurama achararama nokutenda kwake. Habhabhuku 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“Kutenda” kwe“vakarurama” mu“nharo” yaHabakuki chitsauko chechipiri, kwakanga kwakavakirwa pa“chiratidzo” chakanga chakanyorwa pachena pamahwendefa. Mukumukira kwa1863, danho rokutanga rokubvisa zvakanga zvakanyorwa pamahwendefa rakazadzikiswa naavo vakanga vasisina kutenda kwe“vakarurama.” Kumukira kwa1863 kwakamirira mbeu yokutanga yokumukira uko kwaizopedzisira kwagadza tsananguro yenhema yedzidziso yokururamiswa nokutenda muna 1957.
We will continue this study in the next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Mu huruma Yake kuu, Bwana aliwatumia wazee Waggoner na Jones kuupelekea watu Wake ujumbe wa thamani sana. Ujumbe huu ulikusudiwa kumweka wazi zaidi mbele ya ulimwengu Mwokozi aliyeinuliwa juu, dhabihu kwa ajili ya dhambi za ulimwengu wote. Uliwasilisha kuhesabiwa haki kwa njia ya imani katika Mdhamini; uliwaalika watu kuupokea uadilifu wa Kristo, unaodhihirishwa katika utii kwa amri zote za Mungu. Wengi walikuwa wamempoteza Yesu machoni mwao. Walihitaji kuelekezwa macho yao kwa nafsi Yake ya Uungu, stahili Zake, na upendo Wake usiobadilika kwa jamii ya wanadamu. Mamlaka yote yamewekwa mikononi Mwake, ili awagawie wanadamu vipawa tele, akimpa mtendaji wa kibinadamu asiyejiweza kipawa kisicho na kifani cha uadilifu Wake mwenyewe. Huu ndio ujumbe ambao Mungu aliamuru upewe ulimwengu. Ni ujumbe wa malaika wa tatu, ambao unapaswa kutangazwa kwa sauti kuu, na kuandamana na kumwagwa kwa Roho Wake kwa kipimo kikubwa.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Ukuri kw’iki gihe, ubutumwa bw’umumarayika wa gatatu, bugomba kwamamazwa n’ijwi rirenga, bisobanura n’imbaraga zigenda ziyongera, uko twegera ikigeragezo gikomeye cya nyuma.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Nguva ya kujaribiwa iko karibu tu kutujia, kwa maana kilio kikuu cha malaika wa tatu tayari kimeanza katika kufunuliwa kwa haki ya Kristo, Mkombozi asameheye dhambi. Huu ndio mwanzo wa nuru ya yule malaika ambaye utukufu wake utaijaza dunia yote.” Selected Messages, book 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Mvua ya masika ya mwisho inapaswa kunyesha juu ya watu wa Mungu. Malaika mwenye nguvu anapaswa kushuka kutoka mbinguni, na dunia yote inapaswa kuangazwa kwa utukufu wake.” Review and Herald, Aprili 21, 1891.