We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Sasa tunashughulikia mstari wa kiunabii wa mivutano ndani ya historia ya Waadventista ambayo imetokea kuhusu alama mbalimbali za Rumi. Kwa sasa tunashughulikia “ya daima” katika kitabu cha Danieli. Mvutano huo unawakilisha kuzikataa misingi ya Uadventista, kuikataa mamlaka ya Roho ya Unabii, na kumkataa mjumbe aliyeteuliwa na Mungu. Kuikataa kazi ya Miller pia kunawakilisha kuikataa elimu aliyokuwa amepewa Miller na malaika wa mbinguni, waliomwongoza Miller kwenye uelewa wake wa ujumbe uliotokana na kuongezeka kwa maarifa wakati kitabu cha Danieli kilipofunuliwa mwaka 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
Avo vanoramba chokwadi chinoratidza simba (Roma yechihedheni) rakadzivisa simba reupapa kuti risazarurwe muna VaTesaronika Wechipiri, vanoratidza kuti havadi chokwadi; uye nokuramba rudo rwechokwadi, vanogamuchira nhema. Nhema iyoyo, zvakare, inovapinza mukunyengerwa kukuru. Nhema ndiyo chikonzero, uye kunyengerwa kukuru kwavanogamuchira ndiwo mugumisiro. Kusava norudo rwechokwadi ndiko kunovakurudzira. Nhema inomiririra kusarudza kugamuchira dzidziso yeBhaibheri nenzira yokupesana-siyana, zvichipesana naavo vanotenda muchokwadi chisina kumonyororwa. Ndicho chikonzero mufananidzo waPauro wokunyengerwa kukuru, muna Isaya, uchimiririrwa sokunyengerwa kwakawanda, kwete kungova kunyengerwa kumwe chete. Rimwe boka nderea vanoda chokwadi, vanogamuchira hwaro hwechokwadi chisina kumonyororwa, uye vanozivikanwa naIsaya savanodedera pashoko raMwari.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Zvanzi naJehovha, achiti, Denga ndicho chigaro changu choushe, nenyika chitsiko chetsoka dzangu; imba yamungandivakira iri kupiko? nenzvimbo yokuzorora kwangu iri kupiko? Nokuti zvinhu izvi zvose zvakaitwa noruoko rwangu, uye ndizvo zvakatanga kuvapo, ndizvo zvinotaura Jehovha; asi munhu uyu ndiye wandichatarira, iye ari murombo nowomweya wakaputsika, unobvunda neshoko rangu. Uyo anobaya nzombe akaita somunhu anouraya munhu; uyo anobayira gwayana, sokunge anodambura mutsipa wembwa; uyo anopa chipiriso choupfu, sokunge anopa ropa renguruve; uyo anopisa rusenzi, sokunge anorumbidza chifananidzo. Hongu, vakazvisarudzira nzira dzavo vamene, uye mweya yavo inofarira zvinonyangadza zvavo. Neniwo ndichavasarudzira kunyengerwa kwavo, ndigouyisa pamusoro pavo zvinhu zvavanotya; nokuti pandakadana, hakuna wakapindura; pandakataura, havana kunzwa; asi vakaita zvakaipa pamberi pameso angu, vakasarudza izvo zvandisina kufarira. Inzwai shoko raJehovha, imi munobvunda pashoko rake; Hama dzenyu dzinokuvengai, dzinokudzingirai kunze nokuda kwezita rangu, dzakati, Jehovha ngaakudzwe; asi iye achaonekwa kuti akupei mufaro, uye ivo vachanyadziswa. Isaya 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Abo vanodedera paShoko raMwari ndivo vakarambwa vaIsraeri, avo mumazuva okupedzisira ndivo vanomiririrwa sechiratidzo.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ndipo adzakhazikitsa mbendera ya mitundu ya anthu, ndipo adzasonkhanitsa othamangitsidwa a Israyeli, nadzasonkhanitsa pamodzi obalalika a Yuda kuchokera ku malekezero anayi a dziko lapansi. Yesaya 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Mwari vanozivisa kuti Ndiye akavaka imba iyo boka riri kupa zvibayiro zvakashatiswa rinoti nderaro rakavaka. Ndiyo imba yavanovimba nayo pavanoparidza vachiti, “iyi ndiyo temberi yaJehovha.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Ima pa gedhi raIshe reImba raJehovha, ugoparidza ipapo shoko iri, uchiti, Inzwai shoko raJehovha, imi mose vaJudha, munopinda napamasuwo aya kuzoshumira Jehovha. Zvanzi naJehovha wehondo, Mwari waIsiraeri, Gadzirisai nzira dzenyu namabasa enyu, zvino ndichakugarisai panzvimbo ino. Musavimba namashoko enhema, muchiti, Temberi yaJehovha, Temberi yaJehovha, Temberi yaJehovha, ndizvo izvi. Jeremia 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Avo vanovimba nemashoko enhema ndivo vanotenda nhema. Imba yakavakwa naShe yakamiswa pamusoro penheyo yaakaitawo Iye. Boka rakaramba kupindura pakadanwa naMwari, rakasarudza nzira dzaro pacharo rikafadzwa nezvinonyangadza. Vakasarudza “nzira” uye “zvinonyangadza,” muzvizhinji, apo Jeremia akataura kuti kwaingova nenzira imwe chete yokufamba mairi.
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. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Zvanzi naJehovha, achiti, Mirai panzira, mutarise, mubvunze nzira dzekare kuti, Ndeipi nzira yakanaka? mufambe mairi, mugowana zororo remweya yenyu. Asi vakati, Hatizofambi mairi. Uyezve ndakagadza varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi vakati, Hatingateereri. Naizvozvo inzwai, imi ndudzi, muzive, imi ungano, zviri pakati pavo. Inzwa, iwe nyika; tarira, ndichaunza zvakaipa pamusoro pavanhu ava, zvinova chibereko chemifungo yavo, nokuti havana kuteerera mashoko angu, kana murayiro wangu, asi vakauramba. Zvinondibatsireiiko kuti zvinonhuhwira zvichibva Shebha zvinosvika kwandiri, nomuravira unotapira unobva kunyika iri kure? Zvibayiro zvenyu zvinopiswa hazvigamuchiriki, nezvibayiro zvenyu hazvindifadzi. Jeremia 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Mu ndima ya khumi na isanu, Yeremiya ayitana mpingo woipa umene sunafune kumvera, ngakhale unali ndi makutu, kuti “msonkhano wa onyoza.” Mpingo umenewu unapatsidwa “mlonda” m’mbiri ya uthenga wa mngelo woyamba ndi wachiwiri, ndiponso kachiwiri m’mbiri ya mngelo wachitatu, koma anakana kuyenda m’njira yabwino, imene ili mayendedwe akale. M’malo mwake, anayenda m’“njira.” Chifukwa cha ichi, Yesaya akusonyeza kuti Mulungu adzasankha zosocheretsa zambiri, popeza iwo anasankha kuchuluka kwa njira zabodza m’malo mwa njira yeniyeni ya mayendedwe akale. Monga mwa umboni wa Yesaya, kulambira kwa msonkhano wa onyoza kukanidwa ndi Ambuye. Mlongo White amagwirizanitsa mwachindunji kuchuluka kwa zosocheretsa kwa Yesaya ndi chinyengo champhamvu cha Paulo, ndipo amachiyika m’mawu a kukana choonadi cha maziko, maziko amene Ambuye anamanga ndipo amamangirapo nyumba Yake.
“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.
“Uyo anoona zviri pasi pechiso chezvinhu, anoverenga mwoyo yavanhu vose, anotaura pamusoro paavo vakapiwa chiedza chikuru achiti: ‘Havasi kutambudzika nokushamiswa pamusoro pemamiriro avo etsika nomweya.’ Zvirokwazvo, vakazvisarudzira nzira dzavo vamene, uye mweya yavo inofara muzvinonyangadza zvavo. Neniwo ndichasarudza kunyengedzwa kwavo, uye ndichaunza pamusoro pavo zvinhu zvavanotya; nokuti pandakadana, hakuna akapindura; pandakataura, havana kunzwa; asi vakaita zvakaipa pamberi pangu, vakasarudza izvo zvandisina kufarira.’ ‘Mwari achavatumira kunyengerwa kune simba, kuti vatende nhema,’ nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe,’ ‘asi vakafarira kusarurama.’ Isaya 66:3, 4; 2 VaTesaronika 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.’
“Morutiši wa legodimo o ile a botšiša a re: ‘Ke bofora bofe bjo bogolo le go feta bjoo bo ka arošago monagano, go feta boikaketši bja gore le aga godimo ga motheo wo o nepagetšego le gore Modimo o amogela mediro ya lena, mola ge e le gabotse le phethagatša dilo tše dintši go ya ka leano la lefase gomme le dira sebe kgahlanong le Jehofa? Ao, ke timetšo e kgolo, bofora bjo bo goketšago, bjo bo tšeelago menagano ge batho bao ba kilego ba tseba therešo ba tšea sebopego sa borapedi e le moya le maatla a bjona; ge ba nagana gore ba humile, ba atile ka dithoto, gomme ga ba hloke selo, mola ge e le gabotse ba hloka dilo tšohle.’”
“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.
“ Xikwembu a nga si cinca hi tlhelo ra malandza yakwe yo tshembeka lawa ma hlayisaka swiambalo swa wona swi nga ri na xivati. Kambe vo tala va huwelela va ku, ‘Ku rhula ni ku hlayiseka,’ kasi ku lovisiwa ka xitshuketa ku le ku va weleni. Loko ku nga vi na ku hundzuka loku heleleke, loko vanhu va nga titsongahatiki etimbilwini ta vona hi ku pfumela swidyoho kutani va amukela ntiyiso hilaha wu nga hakona eka Yesu, a va nga ka va nga ngheni etilweni. Loko ku basisiwa ku ta va kona exikarhi ka xiyimo xa hina, hi ta ka hi nga ha tshami hi ntshunxekile, hi tinyungubyisa hi ku va hi fuwile ni ku andzisiwile hi rifuwo, hi nga pfumali nchumu.
“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 kuti: ‘Ndarama yedu yakaedzwa mumoto; nguo dzedu hadzina kusvibiswa nenyika’? Ndakaona Murayiridzi wedu achiratidza nguo dzeicho chinonzi kururama. Achidzikamura, akafumura kusviba kwakanga kwakavanda pasi padzo. Ipapo akati kwandiri: ‘Hauoni here kuti vakafukidza nokunyepedzera kusviba kwavo nokuora kwehunhu? ‘Guta rakanga rakatendeka rashanduka sei kuita hure!’ Imba yaBaba vangu yaitwa imba yokutengeserana, nzvimbo yakabva kuvapo kwoumwari nokubwinya zvaMwari! Nemhaka yeizvi kune utera, uye simba haripo.’” Testimonies, volume 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Mundima iyi, ungano ya Yeremia ya ŵakuseka yikulongosoreka kuti ni Ŵalaodikea, awo mbasungwana ŵambura vinjeru.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia inanenedwa kuwa ni hali ya Laodikia.” Review and Herald, Agosti 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Na mapandza ya matlhari ma kombisa ku pfumala ka wona ka mafurha hi nkarhi wa ku fika ka Nkandziyiso wa Vusiku Xikarhi, loko ma amukela ku kanganyisiwa loku fambisanaka ni ku hlawula ka wona ka khale ka ndlela leyi ma faneleke ku yi teka, kasi ma ala tindlela ta khale ta Yeremiya. Tindlela ta khale hi tona laha ku kumekaka ku wisa ni ku phyuphyisa, naswona ku wisa ni ku phyuphyisa hi yona mpfula ya le ndzhaku.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Nikaelekezwa hadi wakati ambapo ujumbe wa malaika wa tatu ulikuwa ukifungwa. Uweza wa Mungu ulikuwa umekaa juu ya watu Wake; walikuwa wametimiza kazi yao na walikuwa wameandaliwa kwa saa ya taabu iliyokuwa mbele yao. Walikuwa wamepokea mvua ya mwisho, au uburudisho utokao katika uwepo wa Bwana, na ushuhuda ulio hai ulikuwa umehuishwa. Onyo kuu la mwisho lilikuwa limesikika kila mahali, nalo lilikuwa limewachsua na kuwaghadhibisha wakaaji wa dunia ambao hawakutaka kuupokea ujumbe huo.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Icho chiri munguva yokudururwa kwaMweya Mutsvene apo kunyengedzwa kukuru kunodururirwa pamusoro pemhandara dzoupenzi dzeRaodhikia dzisingadi chokwadi, naizvozvo dzikasarudza kutenda nhema panzvimbo pechokwadi. Kuramba chokwadi kunofananidzwa nokuramba murayiro, nokuti murayiro waMwari wakamisikidzwa mumitemo Yake yechiporofita.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Zvakazarurwa hachisi chisikwa kana kuti kugadzirwa kwechinhu chitsva, asi kuratidzwa kwechimwe chinhu icho, kusvikira chazarurwa, chainge chisingazivikanwi kuvanhu. Zvokwadi huru dzisingaperi dziri muvhangeri dzinoburitswa pachena kubudikidza nokutsvakisisa nesimba rose uye nokuzvininipisa pamberi paMwari. Mudzidzisi wokudenga anotungamirira pfungwa dzomutsvakiri anozvininipisa wezvokwadi; uye nokutungamirirwa noMweya Mutsvene, zvokwadi dzeShoko dzinoziviswa kwaari. Uye hapana imwe nzira yokuwana zivo ine chokwadi chikuru uye inobudirira kupfuura kutungamirirwa nenzira iyi. Chipikirwa choMuponesi chakanga chiri chokuti, ‘Asi kana iye, Mweya wezvokwadi, asvika, uchakutungamirirai muzvokwadi yose.’ Kubudikidza nokupiwa kwaMweya Mutsvene ndipo patinoitwa kuti tinzwisise Shoko raMwari.
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Munyori weMapisarema anonyora achiti, “Jaya angachenesa nzira yake nei? Nokurichenjerera maererano neshoko renyu. Ndakakutsvakai nomwoyo wangu wose; regai kuti nditsauke pamirayiro yenyu.... Zarurai meso angu, kuti ndione zvinhu zvinoshamisa zviri mumurau wenyu.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Tino rairwa kutsvaka chokwadi sokutsvaka pfuma yakavanzwa. Ishe vanozarurira kunzwisisa kwomutsvaki wechokwadi anotsvaka nechokwadi; uye Mweya Mutsvene anomugonesa kubata zvokwadi dzechizaruro. Izvi ndizvo zvinorehwa nomunyori wamaPisarema paanokumbira kuti meso ake azarurwe kuti aone zvinhu zvinoshamisa zvinobva mumurayiro. Kana mweya uchishuva zvikuru ukuru hwakanaka hwaJesu Kristu, pfungwa dzinogoneswa kubata kubwinya kwenyika iri nani. Tinogona kunzwisisa zvokwadi dzeShoko raMwari bedzi nerubatsiro rwoMudzidzisi woumwari. Muchikoro chaKristu tinodzidza kuva vanyoro nevanozvininipisa, nokuti tinopiwa kunzwisisa kwezvakavanzika zvoumwari.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
การปฏิเสธข่าวสารหรือวิธีการของฝนปลายฤดู ย่อมเป็นการปฏิเสธพระบัญญัติของพระเจ้า เมื่อเยเรมีย์กล่าวว่า “เขาทั้งหลายมิได้เชื่อฟังถ้อยคำของเรา หรือพระบัญญัติของเรา แต่ได้ปฏิเสธเสีย” ท่านก็กำลังเห็นพ้องกับโฮเชยา
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Watu wangu wanaangamizwa kwa kukosa maarifa; kwa sababu umeikataa maarifa, mimi nami nitakukataa, ili usiwe kuhani kwangu; kwa kuwa umeisahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Ruzivo runorambwa namapenzi ndirwo kuwedzera kwezivo, kwakadomwa naDhanieri sekunoitika panguva yokupedzisira. Panguva yokupedzisira muna 1798, uyezve panguva yokupedzisira muna 1989, pakava nokuwedzera kwezivo kwakaiswa mumutemo nemutumwa akasarudzwa naMwari kuti ashandise paakanga achimisa hwaro hwezvizvarwa zviviri izvozvo zvinoenderana. Zvokwadi dzehwaro idzodzo dzakarongwa nemimwe mitemo yeBhaibheri yakazarurirwa vatumwa vakasarudzwa venhoroondo dzadzo dzakasiyana, uye zvokwadi dzehwaro idzodzo ndidzo nzira dzekare dzaJeremia, uye ndidzo zvokwadi dzinozopedzisira dzichimiririra mafuta emashoko eMidnight Cry neLoud Cry. Kunaya kwemvura yokupedzisira kunobereka shoko reMidnight Cry munhoroondo yokusimbiswa kwezana namakumi mana nezvina zvamazana, uye mushure maizvozvo kunobereka shoko reLoud Cry munhoroondo yokuunganidzwa kwerimwe boka raMwari richiri muBhabhironi. Kunaya kwemvura yokupedzisira zvose ishoko uye nzira inobudisa shoko racho. Kuwedzera kwezivo kwaDhanieri kunotanga nzira yokuedzwa ine nhanho nhatu.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Iye akati, Enda hako, Danieri; nokuti mashoko aya akapfigirwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, vachaitwa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Ababi ba Daniyeli nibo banyari b'ibyegero bo muri Matayo bahitamo kugumya imimerere yabo y’i Lawodikiya. Iyo mimerere yabo igaragarira mu ntambwe ya gatatu y’ibigeragezo bitatu bya Daniyeli, igihe abanyabwenge n’ababi bombi bageragezwa. Ikigeragezo cya nyuma ni ho urubanza rushyirwa mu bikorwa, kandi ayo matsinda yombi akagaragaza niba afite amavuta.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Puye mapisarema aya anodzidzisa kuti hakuzovi nenguva yokuedzwa pashure porutongo. Kana basa revhangeri rapedzwa, pakarepo panotevera kuparadzaniswa pakati pevakanaka nevakaipa, uye magumo echikwata chimwe nechimwe anobva asimbiswa nokusingaperi.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Kuonetsedzwa kwehunhu pakuedzwa kwechitatu kunoratidza vanamati kuti vangava muRaodhikia benzi kana muFiradherfia akachenjera. Kuedzwa kwekupedzisira kunoitwa pamwe chete neshoko remvura yokupedzisira, rakabudiswa pachena nenzira yemvura yokupedzisira. Kuramba nzira yemvura yokupedzisira kunoisa mweya womunhu pachinzvimbo chokuti haagoni kunzwisisa shoko remvura yokupedzisira. Shoko nenzira zvinoiswa pachena naIsaya sokuedzwa kwekupedzisira.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ndianiko achadzidzisa zivo? Uye ndianiko achaita kuti anzwisise dzidziso? Ndivo vakarumurwa pamukaka, uye vabviswa pamazamu. Nokuti murairo unofanira kuva pamusoro pomurairo, murairo pamusoro pomurairo; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma: Nokuti achataura kuvanhu ava nemiromo inokakama, uye norumwe rurimi. Kwavari iye akati, Uku ndiko kuzorora kwamungazorodza nako vaneta; uye uku ndiko kuzorodzwa: asi havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murairo pamusoro pomurairo, murairo pamusoro pomurairo; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma; kuti vaende, uye vadonhe shure, uye vaputswe, uye vabatwe nomusungo, uye vatorwe. Naizvozvo inzwai shoko raJehovha, imi varume vanozvidza, vanotonga vanhu ava vari muJerusarema. Nokuti makati, Takaita sungano norufu, uye neSheori takaita chibvumirano; kana shamhu inofashukira ikapfuura, haingasviki kwatiri: nokuti takaita nhema utiziro hwedu, uye takazvivanza pasi pokunyengera: Naizvozvo zvanzi naIshe Jehovha, Tarirai, ndinoisa muZioni dombo kuti rive nheyo, dombo rakaidzwa, dombo rinokosha repakona, nheyo yakasimba: unotenda haangamhanyi-mhanyi. Kutonga ndichakuisa kumutsetsewo, uye kururama kutambo yokuyeresa; uye chimvuramabwe chichaparadza utiziro hwenhema, uye mvura zhinji dzichafukidza nzvimbo yokuvanda. Uye sungano yenyu norufu ichabviswa, uye chibvumirano chenyu neSheori hachizomiri; kana shamhu inofashukira ikapfuura, ipapo muchatsikwa-tsikwa nayo. Isaya 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“kuwomba kwa chilango” kwa uneneri wa m’Baibulo ndi vuto lopita patsogolo la lamulo la Lamlungu, limene liyamba pa lamulo la Lamlungu limene likubwera posachedwa ku United States. Alaodikeya opusa ndi oipa aja amene alibe “chikondi cha choonadi,” ndipo chotero amakana kuwonjezeka kwa chidziwitso, amakhulupirira kuti “kuwomba kwa chilango” “sikudza” kuwafikira, pakuti, mwa zinthu zina, anasankha kuvomera tanthauzo labodza la chizindikiro cha Roma mu uneneri wa m’Baibulo. Pochita zimenezi, anatulutsa chitsanzo chabodza cha uneneri chozikidwa pa maziko awo a uneneri. Maziko awo amangidwa pa mchenga, umene ukuyimira unyinji wa timiyala tating’ono tophwanyidwa. Maziko a anzeru amamangidwa pa Mwala mmodzi yekha.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Ndokuda kwenyasha dzaMwari dzandakapiwa, somuvaki mukuru akachenjera, ndakateya hwaro, uye mumwe anovaka pamusoro pahwo. Asi munhu mumwe nomumwe ngaachenjere kuti anovaka sei pamusoro pahwo. Nokuti hakuna mumwe angateya rumwe hwaro kunze kwehwaro hwakatoiswa, ndihwo Jesu Kristu. Zvino kana munhu achivaka pamusoro pehwaro uhwu nendarama, nesirivha, namabwe anokosha, kana nemiti, nouswa, namashanga; basa romunhu mumwe nomumwe richaratidzwa pachena; nokuti zuva richazvizivisa, nokuti zvichazarurwa nomoto; uye moto uchaedza basa romunhu mumwe nomumwe kuti ndorudzii. 1 VaKorinte 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Misingi yenhema inopesaniswa nomusingi wechokwadi, unova Kristu Jesu—Dombo. Kuti musingi ndewechokwadi kana kuti wenhema kunoratidzwa mukuedzwa kwekupedzisira pamatatu aDhanieri. Izvi “zvinoratidzwa nemoto”—moto weMutumwa weSungano, uyo achakurumidza kuuya kutemberi Yake. Ipapo panoratidzwa boka rakaita sungano norufu, uye panoratidzwawo boka rakaita sungano youpenyu.
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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Tarirai, ndichatuma nhume yangu, uye ichagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, achakurumidza kuuya kutemberi yake, iyo nhume yesungano, wamunofarira: tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndiani angatsungirira zuva rokuuya kwake? uye ndiani angamira paanenge achioneka? nokuti akafanana nomoto womunyungudutsi, uye nesipo yevawachi vemicheka; uye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, achivanatsa segoridhe nesirivha, kuti vabayire Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva akare, uye semakore apfuura. Uye ndichaswedera kwamuri nokuda kwokutonga; uye ndichava chapupu chinokurumidza pamusoro pevairoyi, napamusoro pemhombwe, napamusoro pevanopika nhema, napamusoro paavo vanodzvinyirira mubati webasa pamuhoro wake, chirikadzi, nenherera, uye vanotsausa mutorwa pakodzero yake, vasingandityi, ndizvo zvinotaura Jehovha wehondo. Maraki 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Mjumbe wa Agano hukaribia katika hukumu wakati mchakato wa kupimwa wa Danieli unafikia jaribio la tatu, na wenye hekima pamoja na waovu wanajaribiwa. Mchakato huo wa hatua tatu wa kupimwa wa Danieli huanza wakati wa mwisho, kitabu cha Danieli kinapofunguliwa muhuri na maarifa kuongezeka. Kuongezeka huko kwa maarifa huletwa katika uwazi kupitia kazi ya mjumbe mteule anayepiga tarumbeta. Mjumbe huyo anatajwa na Malaki kuwa “mjumbe” ambaye “huiandaa njia” kabla ya kuwasili kwa Mjumbe wa Agano, ambaye hufunua kwa moto ni nani aliyeingia katika agano pamoja Naye, au ni nani aliyechagua kufanya agano na mauti. Katika historia ya Millerite Kristo alikuja ghafula hekaluni Mwake tarehe 22 Oktoba, 1844, alama ya njia inayoashiria kimbele sheria ya Jumapili iliyo karibu kuja.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kuja kwa Kristo kama Kuhani wetu Mkuu katika Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kunakoonyeshwa katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa Mzee wa Siku, kama kunavyowasilishwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu Lake, kama alivyotabiri Malaki, ni maelezo ya tukio lilo hilo; na jambo hili pia linaonyeshwa na kuja kwa bwana-arusi kwenye arusi, kama alivyolieleza Kristo katika mfano wa wanawali kumi, wa Mathayo 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Kweyedza kwaDaniel katatu kwekupedzisira kunoitika panguva yemurau weSvondo uri kuuya nokukurumidza, apo Mutumwa weSungano anosvika kuti aratidze nomoto kuti ndiani akaita sungano noupenyu kana norufu, izvo zvakaiswa mumamiriro avaRevhi. Apo Maraki anotsanangura mhandara dzakachenjera nedzisina njere dzaMateu, idzo dziri vaRaodhikia nevaFiradherfia vaJohani, uye vakachenjera nevakaipa vaDanieri, mapoka ose ari maviri anoedzwa nomoto, uye ipapo anoratidza kuti ndiani ari, kana kuti asiri, muRevhi.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Walewi ni chisimbo cha awo ŵakayimilira mwakugomezgeka mu viwukirano viŵiri vya vikumba vya ng’ombe vyagolide. Viwukirano vyakwamba ni vya Aroni, ndipo vyaŵiri ni viwukirano vya Yerobowamu. Mu viyelezgero vyose viŵiri, Walewi ŵakimilira ŵakugomezgeka, ndipo viyelezgero vyose viŵiri vikupereka ŵakaboni ŵaŵiri ŵa kugomezgeka kwa gulu ilo likuyimiririka na Walewi pa dango la Sabata la pa Sande ilo lili pafupi kwiza. Aroni wakapanga chikumba cha ng’ombe chagolide. Golide ni chisimbo cha Babuloni, ndipo chikumba cha ng’ombe ni chithuzithuzi cha chirombo. Kufuma apo wakimikiska chiphikiro, ndipo ŵanthu ŵambura mahara ŵakavina ŵali viwemi yayi kuzingilira chikumba cha ng’ombe. Viwukirano vyawo vyose vikakhazikika ndipo vikachiskika na kukana kwawo Mozesi, mthenga wakusankhika.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Ipapo sinabi ni Moises kay Aaron, “Ano ang ginawa sa iyo ng bayang ito, at nagdala ka sa kanila ng gayon kalaking kasalanan?” At sinabi ni Aaron, “Huwag sanang magningas ang galit ng aking panginoon: nalalaman mo ang bayang ito, na sila’y nakahilig sa kasamaan. Sapagkat sinabi nila sa akin, ‘Gawan mo kami ng mga diyos, na mangunguna sa amin; sapagkat tungkol sa Moises na ito, ang lalaking nag-ahon sa amin mula sa lupain ng Egipto, ay hindi namin nalalaman kung ano na ang nangyari sa kaniya.’ At sinabi ko sa kanila, ‘Sinomang may ginto, ay alisin nila ito.’ Kaya ibinigay nila sa akin: pagkatapos ay inihagis ko iyon sa apoy, at lumabas ang guyang ito.” At nang makita ni Moises na ang bayan ay hubad; (sapagkat sila’y hinubaran ni Aaron sa kanilang kahihiyan sa harap ng kanilang mga kaaway:) si Moises ay tumayo sa pintuang-daan ng kampamento, at nagsabi, “Sino ang nasa panig ng Panginoon? Lumapit siya sa akin.” At ang lahat ng mga anak ni Levi ay nagpisan sa kaniya. At sinabi niya sa kanila, “Ganito ang sabi ng Panginoon, ng Dios ng Israel, ‘Isakbat ng bawat isa ang kaniyang tabak sa kaniyang tagiliran, at pumaroon at pumarito mula sa pintuang-daan hanggang sa pintuang-daan sa buong kampamento, at patayin ng bawat isa ang kaniyang kapatid, at ng bawat isa ang kaniyang kasamahan, at ng bawat isa ang kaniyang kapuwa.’” At ginawa ng mga anak ni Levi ayon sa salita ni Moises: at nang araw na yaon ay nabuwal sa bayan ang may tatlong libong lalaki. Exodo 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Abo vakatamba vaive vaRaodhikia vakaratidza “nyadzi dzokusapfeka kwavo,” inova yambiro yedenda rechitanhatu, yambiro yokukosha kwokunzwisisa zvakarurama kuumbwa kwakapetwa katatu kweRoma yazvino somugwenga, chikara, nomuprofita wenhema. Yambiro iyoyo inopikisa zvikuru dudziro yaUriah Smith yake pachake, iyo yakaparadza zvokwadi dzakabatana nedenda rechitanhatu neAmagedhoni.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Avo vakaratidzira chimiro chavo cheRaodhikia vakanga varamba simba remunhu akasarudzwa semutumwa uye vakaratidza kunzwisisa kwakafanana kwakavhiringidzika nekwavaya vanosarudza kuzivisa chiratidzo chaSatani che“the daily” sechiratidzo choumwari chebasa raKristu munzvimbo tsvene. Vakati kusunungurwa kwavo kwakabva kuna mwari wokufananidzira, asi mwari wavakasarudza kunamata akanga ari chiratidzo chamwari weIjipiti, uye Ijipiti chiratidzo cheshato. Sezvakanga zvakaita neAdventism yeRaodhikia, vakaramba chokwadi chokuti “the daily” chiratidzo cheRoma yechihedheni, shato, uye vakazivisa chiratidzo chaSatani sechiratidzo chaKristu.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
“මනුෂ්ය පුත්රයාණෙනි, මිසරයේ රජ වූ පාරාවෝට විරුද්ධව ඔබගේ මුහුණ යොමුකර, ඔහුටත් මුළු මිසරයටත් විරුද්ධව අනාවැකි කියන්න. කථා කොට මෙසේ කියන්න: ස්වාමීන්වහන්සේ වූ දෙවියන්වහන්සේ මෙසේ වදාරන සේක: බලව, මිසරයේ රජ වූ පාරාවෝ, නුඹට විරුද්ධව මම සිටිමි; තම ගංගා මධ්යයේ වැතිර සිටින මහත් නාගයා වන නුඹ, ‘මගේ ගංගාව මගේමය; එය මා විසින් මා සඳහා සාදාගෙන ඇත්තෙමි’ යයි කියා ඇත.” එසකියෙල් 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Avaipikisi vaAaroni vakatenda nhema yokuti chiratidzo cheshato, chaimiririrwa nemhuru yendarama, ndiye aiva mwari akanga avasunungura kubva muuranda hweEgipita. Adventismu yeRaodikia inotenda nhema yokuti chiratidzo cheRoma yechihedheni (shato), chinomiririrwa ne“zuva nezuva,” chiratidzo chaKristu, uyo basa rake nderekununura vanhu kubva muuranda hwechivi muhushumiri hwake munzvimbo tsvene yekudenga. Vakaramwawo mutumwa akasarudzwa, sezvakaitawo Adventismu yeRaodikia mukukakavara pamusoro pechiratidzo che“zuva nezuva.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Muchizvarwa chokutanga (1844 kusvika 1888) cheAdventism yeRaodhikia, vakaramba basa raMiller pakuzivisa nguva nomwe. Muchizvarwa chechipiri (1888 kusvika 1919) vakatanga nzira yokuramba chokwadi che“zuva nezuva.” Muchizvarwa chavo chechitatu (1919 kusvika 1957) vakanga vadzokera pakunzwisisa kwePurotesitendi yakatsauka kuti makororo avanhu vako ndiAntiochus Epiphanes. Pana Gunyana 11, 2001 vakaramba basa reIslam muchiporofita cheBhaibheri apo nhamo yechitatu yakasvika pazuva iroro. Chokwadi chimwe nechimwe chezvina izvozvo chakatsigirwa naMiller uye chinomiririrwa pamatafura maviri aHabhakuki, uye chimwe nechimwe ichokwadi chenheyo chinonzi ndechebasa raMiller, uyo Hanzvadzi White anodana kuti “akasarudzwa.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Uasi wa Yeroboamu ulianza mwanzoni mwa ufalme wa kaskazini, ulioundwa na makabila kumi yaliyomfanya Yeroboamu kuwa mfalme wao wa kwanza. Yeroboamu alitengeneza ndama wawili wa dhahabu, akamweka mmoja Betheli, maana yake nyumba ya Mungu, na mwingine Dani, maana yake hukumu. Kwa pamoja, Betheli na Dani vinawakilisha muungano wa kanisa (Betheli) na dola (Dani). Nayo kama ilivyokuwa katika uasi wa Haruni, wale ndama walitengenezwa kwa dhahabu, ishara ya Babeli, na wote wawili walikuwa sanamu ya mnyama. Kama ilivyokuwa kwa Haruni, Yeroboamu aliweka sikukuu ya kila mwaka na akawatambulisha wale ndama kuwa ndio miungu iliyowakomboa watu wa Mungu kutoka Misri.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jerobhoamu akati mumwoyo make, Zvino ushe uhwu huchadzokera kuimba yaDhavhidhi; kana vanhu ava vakakwira kundobayira zvibayiro muimba yaJehovha paJerusarema, ipapo mwoyo yavanhu ava ichadzokerazve kuna ishe wavo, iye Rehobhoamu mambo waJudha; uye vachandiuraya, vagodzokerazve kuna Rehobhoamu mambo waJudha. Naizvozvo mambo akarangana navamwe, akagadzira mhuru mbiri dzendarama, akati kwavari, Zvanyanya kukunetsai kukwira kuJerusarema; tarirai vamwari venyu, imi vaIsraeri, vakakubudisai munyika yeIjipiti. Akaisa imwe paBheteri, imwe akaiisa paDhani. Chinhu ichi chikava chivi; nokuti vanhu vakaenda kunonamata pamberi peimwe, kusvikira kuDhani. Akaitawo imba yenzvimbo dzakakwirira, akagadza vaprista kubva kuvanhuwo zvavo, vakanga vasiri vanakomana vaRevhi. Jerobhoamu akagadzawo mutambo mumwedzi wechisere, nezuva regumi neshanu romwedzi, wakafanana nomutambo uri muJudha; akabayira pamusoro peatari. Ndizvo zvaakaita paBheteri, achibayira mhuru dzaakanga agadzira; uye akaisa paBheteri vaprista venzvimbo dzakakwirira dzaakanga aita. Naizvozvo akabayira pamusoro peatari yaakanga agadzira paBheteri nezuva regumi neshanu romwedzi wechisere, iwo mwedzi waakanga azvifungira mumwoyo make; akagadzirira vana vaIsraeri mutambo, akabayira pamusoro peatari, akapisawo zvinonhuhwira. 1 Madzimambo 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Jeroboamu “akafunga moyoni mwake,” jambo linalowakilisha kazi ya Uriah Smith katika kuingiza “tafsiri ya kibinafsi” ambayo juu yake aliujenga mfano wake wa kinabii. Jeroboamu alifuata mfano wa Haruni na kwa hivyo akampotosha mungu wa Misri kana kwamba ndiye Mungu wa kweli. Mungu ambaye Haruni na Jeroboamu walimtengeneza alitegemezwa juu ya matumizi yasiyo sahihi ya ishara ya tabia ya Roma iliyo ya namna mbili kama ishara ya uongozi wa dola na uongozi wa kanisa. Haruni na Jeroboamu walikuwa wakitambulisha sanamu ya uweza wa joka, kwa ishara ya sanamu ya mnyama. Hivyo, historia hizo mbili takatifu za uasi zinawakilisha jaribu kuu la watu wa Mungu, ambalo kwa hilo hatima yao ya milele itaamuliwa. Jaribu hilo, kulingana na uvuvio, ni jaribu la kufanyizwa kwa sanamu ya mnyama.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Gakava rokutanga pamusoro pechiratidzo cheRoma sevapambi vevanhu vako, iro rakazosvika pachati yevapayona ya1843, rakataura kuti Antiokusi Epifane ndiye akanga ari mupambi, pachinzvimbo chechokwadi chokuti vapambi iRoma. Gakava rokutanga iri rakamiririra gakava rokupedzisira pamusoro pokuti vapambi vevanhu vako iRoma, apo zvino kwava kupikiswa kuti United States ndivo vapambi, kwete Roma. Asi Antiokusi mucherechedzo weUnited States mundima yegumi kusvika yegumi neshanu yaDhanieri gumi nechimwe, saka nhema yokutanga nenhema yokupedzisira pamusoro pokuti ndiani anomiririrwa zvakafanana.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Kusaziva kwakadzama nokuvhiringidzika pamusoro pezvaimiririrwa naAntiochus mumazuva okupedzisira kunobereka kuvhiringidzika pamusoro pechifananidzo chechikara, sezvakaitawo kupanduka kwaAroni naJerobhoamu. Kuvhiringidzika pamusoro pechifananidzo chechikara kuri kuitika panguva chaiyo iyo muedzo mukuru wavanhu vaMwari uri kuumbwa kwechifananidzo chechikara.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Jehovha vandiratidza pachena kuti mufananidzo wechikara uchagadzirwa nguva yokuedzwa isati yapera; nokuti ndiwo uchava muedzo mukuru kuvanhu vaMwari, nawo magumo avo asingaperi achasarudzwa. Chimiro chamakabata chakazara nokusawirirana kwakavhiringidzika zvokuti vashoma chete ndivo vachanyengerwa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Katika Ufunuo 13 somo hili linawasilishwa kwa uwazi; [Ufunuo 13:11–17, imenukuliwa].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ichi ndicho chiyero icho vanhu vaMwari vanofanira kuva nacho vasati vaiswa chisimbiso. Vose vakaratidza kuvimbika kwavo kuna Mwari nokuchengeta murayiro Wake, uye vachiramba kugamuchira sabata yenhema, vachava pasi pomureza waIshe Mwari Jehovha, uye vachagamuchira chisimbiso chaMwari mupenyu. Avo vanosiya chokwadi chinobva kudenga uye vachigamuchira sabata reSvondo, vachagamuchira chiratidzo chechikara.” Manuscript Releases, vhoriyamu 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Pakhwa apo Mudumbu White a paema mushanguluko waMiller wokuti “cha zuva na zuva” chinomirira Roma yechihedheni, vakati kubvira muna 1844, “mishanguluko mimwe,” muchimiro cheuwandu, yakagamuchirwa, uye yakabereka “rima nenyongano.” Nyongano inobudiswa nemishanguluko yenhema pamusoro pe“cha zuva na zuva,” icho chiri chiratidzo cheRoma yechihedheni, se“makororo avanhu vako,” inobereka nyongano nerima pamusoro pomusiyano uri pakati peRoma nemufananidzo weRoma.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Ingxabano yokuqala neyokugcina ephathelene nophawu lweRoma yenzeka phakathi kwabantu besivumelwano sangaphambili ababesedluliswa, kanye nabantu ababese beba ngabantu bakaNkulunkulu besivumelwano esisha. Leyo ngxabano yayihlanganisa ukungafuni ukubuswa yimithetho esunguliwe yolimi, ngokuba igama elithi “also” evesini leshumi nane lalingamukelwa amaProthestani, ngaleyo ndlela ethi abaphangi kumele babe ngamandla afanayo amelwe emavesini angaphambili.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Zvaimirira kutsauka kweMagwaro apo Antiochus akamanikidzwa kuva “vabvuti.” Kwaiva kududzirwa kwega, nokuti dzidziso ipi neipi yenhema inopesana nechokwadi kududzirwa kwega. Gakava racho pacharo rakazova chokwadi chenheyo, nokuti rakanyorwa pachati yemapiyona ya1843. Kusimbiswa kwechati iyi nokufemerwa kwakatsinhira nekusimbisa “vabvuti” sechiratidzo cheRoma, uye kwakakurisa ukuru hwechokwadi ichi, nokuti kuramba dzidziso iyi kwaireva kuramba zvose zviri zviviri, nheyo nesimba reMweya weChiporofita.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Kunzwisisa kwakaringana kwe“vapambi vavanhu vako” sekumirira Roma, kwakawedzerwa pamuenzaniso wechiporofita wakapiwa William Miller nengirozi, nokuti kwaipindirana nomuenzaniso wechiporofita waakazosvika pakunzwisisa nokuparidza, unoti: Roma yechihedheni neRoma yepapa ndizvo zvakanga zviri hwaro hwekushandiswa kwake kwose kwechiporofita.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Kutolika kwapachivande kwa Uriah Smith, uko kwakamuzindikirisha mfumu ya kumpoto ya pa Danieli 11:36 kuti ndi France, ndipo kenaka pa vesi 40 kuti ndi Turkey, kunali kuzindikiritsa molakwika kawiri mfumu ya kumpoto. Kukana kwa Smith maziko mu 1863 kunabala khungu lauzimu limene linamulepheretsa kuona lamulo lofunika kwambiri la uneneri, lakuti: pafupifupi pa nthawi ya Khristu, uneneri unkasonyeza magulu amakono auzimu amene anali ataimiridwa kale ndi magulu akale enieni. Paulo anaphunzitsa mwachindunji choonadi chimenechi pamene anasonyeza kuti chimene chinayamba kubwera chinali chenicheni, ndipo pambuyo pake chauzimu.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Asi icho chisiri chomweya hachizi icho chakatanga, asi icho chiri chepanyama; uye pashure ndipo pane icho chomweya. 1 VaKorinte 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
USmith wayengowabantu besivumelwano ababengene esikhundleni sobuProthestani obuhlubukileyo njengabantu bakaNkulunkulu, kodwa wakhuthaza ukuhlubuka kwabo ngesikhathi enqaba izikhathi eziyisikhombisa, futhi wethula ishadi lakhe lika-1863. Ukusebenzisa kwakhe incazelo yakhe yangasese kwaveza ukuqonda okungamanga kwe-Armagedoni encwadini yeSambulo isahluko seshumi nesithupha, okuyilona futhi olunye uvivinyo mayelana nokuqonda okulungile kweRoma.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Mukukakavadzana kwokutanga pamusoro pamakororo, Smith aimiririra avo vakanga vakabatanidzwa nokuzadzika kwokutanga kwemufananidzo wavanasikana gumi vakanga vari mhandara. Naizvozvo, nemaonero ake pachake pamusoro pamambo wokumusoro, anomiririra vanhu vesungano vakanga vachidarikwa pakati pa1856 na1863, pavaiva Kereke yeSeventh-day Adventist yeRaodhikia. Sezvakanga zvakaita kumaPurotesitendi mukukakavadzana pamusoro pamakororo, Smith akashaisa hanya nesimba rechimiro chegirama rechitsauko icho chaakakanganisa nedudziro yake yega, nokuti maererano negirama mambo wokumusoro kubva pandima makumi matatu neimwe kusvika pandima makumi mana neshanu nguva dzose uye iye oga isimba rehupapa.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Kuburikidza nenharo pamusoro pe“zvezuva nezuva,” nhema dzakapinzwa munhoroondo yeAdventist naWillie White naA. G. Daniells kuti vatsigire maonero ekare echiPurotesitendi okuti “zvezuva nezuva” zvaimiririra ushumiri hwaKristu hwemunzvimbo tsvene. Nhoroondo iyoyo chaiyo yakaratidzwa muMatafura aHabhakuki, asi zvinokosha kucherechedza chapupu chenhema chakabatanidzwa nekusimudzirwa nekusimbiswa kwemaonero asiri iwo, nokuti kunzwisisa kwakaringana kwakazivikanwa naMiller muna VaTesaronika Wechipiri, apo nyaya yacho iri musiyano uri pakati peavo vanoda chokwadi naavo vanotenda nhema.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Kusawirirana pamusoro pe“zuva nezuva” kunowedzera kunzwisisa kwe“murayiro pamusoro pemurayiro” kuti kusawirirana kwekupedzisira kweRoma kunoitika panguva yekudururwa kweMweya Mutsvene. Sezvo Mweya Mutsvene achidururwa achibva kumusoro, simba rinobva pasi riri kusimuka richitora vaya vanorigamuchira sesimba raMwari, kunyange zvazvo riri kunyengedzwa kukuru.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Matimba makuru maviri ari mukukakavadzana ari kushanda, rimwe richibva pasi, rimwe richibva kumusoro. Munhu ari wose ari pasi pefurira yakavanzika yerimwe kana yerimwe, uye mabasa ake acharatidza chimiro chekusunda kwaakabva. Avo vakabatana naKristu vachagara vachishanda mumitsara yaKristu. Avo vari mukuyanana naSatani vachashanda vachikurudzirwa nemutungamiri wavo, vachipikisa simba nokushanda kwoMweya Mutsvene. Kuda kwomunhu kwakasiyiwa kwakasununguka kuti kuita, uye nokuita kunoratidzwa kuti mweya upi uri kufambisa moyo. ‘Muchavaziva nezvibereko zvavo.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Kupesana kwa kinabii katika ubishano wa “sadaka ya kila siku” ni kutambua ishara ya yule joka kuwa ishara ya Kristo. Wale wanaoikataa kweli, wanakataa pia wajibu wa Miller aliyeigundua kweli hii, na kwa kufanya hivyo wanamkataa Roho Mtakatifu na kutenda dhambi isiyosameheka.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Mu nzandiko ikurikira, tuzasesengura impaka zerekeye i Roma zabayeho nyuma gato y’itariki ya 11 Nzeri 2001.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Tiri kurarama munguva umo upenyu hunokosha zvikuru uye hunonakidza zvikuru. Kuguma kwezvinhu zvose kwava pedyo. Zviitiko zvinokatyamadza zvicharamba zvichizarurwa pamberi pedu; nokuti masimba asingaoneki ari kubata basa, achiratidza kushanda kukuru. Masimba erima anobva pasi ari kushanda pamusoro pevanhu, uye vanhu vakaipa vari kushanda pamwe chete nengirozi dzakaipa kurwisa mirayiro yaMwari nokutenda kwaJesu; panguva imwe cheteyo simba rinobva kumusoro riri kushanda pamusoro paavo vanozvipira kune zvinofurirwa zvokudenga, uye vanhu vaMwari vari kushanda pamwe chete nezvisikwa zvokudenga zvine njere. Hapana chimwe kunze kwokutenda kwechokwadi, kwechokwadi chaiko, kuchakwanisa kutsungirira kudzvinyirirwa kuchauya pamusoro pomweya mumwe nomumwe womunhu mumazuva okupedzisira aya kuti umuedze nokumunatsa. Mwari anofanira kuva utiziro hwedu; hatigoni kuvimba nechimiro chokunze, kuzviti tiri chinhu, mhemberero, kana chinzvimbo, kana kufunga kuti nokuti tine zita rokuti tinorarama, tichakwanisa kumira pazuva rokuedzwa. Zvose zvinogona kuzununguswa zvichazununguswa, uye izvo zvinhu zvisingagoni kuzununguswa nokunyengera nokukanganiswa kwemazuva okupedzisira aya ndizvo zvichasara. Sungirirai mweya paDombo risingaperi; nokuti muna Kristu moga ndimo muchava nokuchengeteka. Jesu akarondedzera mazuva atiri kurarama maari semazuva engozi. Akati, ‘Asi sezvazvakanga zvakaita mumazuva aNoa, ndizvo zvichaitawo kuuya kwoMwanakomana womunhu. Nokuti sezvavakanga vakaita mumazuva iwayo akanga ari mafashamo asati auya, vachidya nokunwa, vachiroora nokuroodza, kusvikira pazuva rakapinda Noa muareka, vakasaziva kusvikira mafashamo auya, akavabvisa vose; ndizvo zvichaitawo kuuya kwoMwanakomana womunhu.’ ‘Saizvozvowo sezvazvakanga zvakaita mumazuva aRoti; vaidya, vainwa, vaitenga, vaitengesa, vaidyara, vaivaka; asi pazuva rimwe chetero Roti raakabuda muSodhoma kwakanaya moto nesarufa zvichibva kudenga, zvikavaparadza vose. Ndizvo zvichavawo pazuva iro Mwanakomana womunhu paanoratidzwa.’ ‘Mwanakomana womunhu paachauya mukubwinya kwake, nengirozi tsvene dzose pamwe chete naye, ipapo achagara pachigaro choushe chokubwinya kwake; uye marudzi ose achaunganidzwa pamberi pake; iye achavaparadzanisa mumwe nomumwe, somufudzi anoparadzanisa makwai nembudzi; uye achaisa makwai kuruoko rwake rworudyi, asi mbudzi kuruoko rworuboshwe. Ipapo Mambo achati kuna avo vari kuruoko rwake rworudyi, Uyai, imi makaropafadzwa naBaba vangu, garai nhaka youmambo hwamakagadzirirwa kubva pakuvambwa kwenyika.’ Mafambiro edu muupenyu uhwu ndiwo achasarudza mugumo wedu wokusingaperi ikoko; zviri kwatiri kuti titi tichava pamwe chete naavo vanogara nhaka youmambo hwaMwari, kana pamwe chete naavo vanoenda murima rokunze. Mwari akaita gadziriro yose nokuda kworuponeso rwedu; naizvozvo ngatishandisei izvo zvakatengwa nomutengo usingagoni kuyerwa. ‘Nokuti Mwari akada nyika zvikuru, zvokuti wakapa Mwanakomana wake wakaberekwa ari oga, kuti ani naani anotenda maari arege kufa, asi ave noupenyu husingaperi.’” Youth Instructor, Nyamavhuvhu 3, 1893.