William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Aduventihãme irundy ñemoñare pukukue jave, oñeñomi William Miller rembiapokue añetegua ypykue. Umi añetegua ypykue jevy ñemyatyrõ oñemboheko hag̃ua ojehechauka iñeke mokõihápe, ha peteĩ ha jey jehecha hag̃ua Biblia ha Marangatu Ñeʼẽme peteĩ tembiapo ramo Tupã ára pahápegua tavayguakuéra ojejapo vaʼerã. Miller kepe heʼi mbaʼeicha pe kuimbaʼe yvyky oipeʼáva yvytĩnguéra omyatyrõ jey vove umi itahepyete, umíva omimbipata kuarahýgui pa aryve hag̃uáicha.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Mafelelo a Miller ma a siketwe e ku lemoga mibuso ye mmedi ya tshotlego, ya bohedene yeo e latelwago ke bopapa; gomme bohlatse bja moapostola Paulo kgaolong ya bobedi ya Bathesalonika bo file Miller setheo sa mafelelo a gagwe. Moo Paulo o bontšha gore Roma ya bohedene e be e thibetše bopapa go rotoga maatleng, go fihlela ge Roma ya bohedene e tlošitšwe. Go 2 Bathesalonika, Paulo gape o file setheo sa mafelelo a Future for America, ge Paulo a hlalosa gore “motho wa sebe” yo a lego kgaolong yeo o emetšwe gape bjalo ka kgoši yeo e iphagamišago, go Daniele kgaolo ya lesome le tee, temana ya masometharo-tshela.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Ni kwa muhimu kuona kwamba ongezeko la maarifa katika mwendo wa malaika wa kwanza na wa tatu lilihusianishwa moja kwa moja na ushuhuda wa Paulo katika sura ya pili ya Wathesalonike. Wakati wa mwisho katika mwaka 1798, na pia katika mwaka 1989, kitabu cha Danieli kilifunuliwa, na hivyo kuanzisha mchakato wa majaribio wa hatua tatu. Mchakato wa majaribio daima huzaa makundi mawili ya waabudu katika historia ambamo kitabu cha Danieli kinafunuliwa. Ni kwa muhimu kuona maandishi ya Paulo yakihusiana na ongezeko la maarifa wakati wa mwisho, kwa maana ni katika sura hiyo hiyo ambapo Paulo anaonya kwamba wale wasioipokea “upendo wa kweli” watapokea upotovu wenye nguvu kutoka kwa Mungu. Upotovu huo wenye nguvu ndio unaowajia waovu katika Danieli sura ya kumi na mbili, wanaolikataa ongezeko la maarifa. Katika historia zote mbili upotovu huo wenye nguvu unahusu kwa namna ya moja kwa moja zaidi Waadventista.
“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.
“Yule aene a fa kaba, yule a kala miksin ya bantu nyonso, alobi mpo na baoyo bazwaki pole monene ete: ‘Bazali konyokwama te mpe kokamwa te mpo na ezalela na bango ya bomorali mpe ya molimo.’ Iyo, baponi banzela na bango moko, mpe milimo na bango esepeli na makambo na bango ya nkele. Ngai mpe nakopona bokosi na bango, mpe nakoyeisa makambo oyo bazali kobanga likoló na bango; mpo ete tango nabengaki, moto moko te ayanolaki; tango nalobaki, bayokaki te: kasi basalaki mabe liboso ya miso na Ngai, mpe baponaki oyo nasepelaki na yango te.’ ‘Nzambe akotindela bango bokosi ya nguya, mpo ete bandima lokuta,’ mpo ete bayambaki te bolingo ya solo, mpo babikisama,’ ‘kasi basepelaki na bozangi bosembo.’ Yisaya 66:3, 4; 2 Batesaloniki 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.’
“Ɨmũruti wa igũrũ agũũria ati: ‘Nĩ kĩrĩa kĩa kũheenia meciiria gũkĩra ũhũthĩ ũcio, gũtiĩa kwĩhoya atĩ nĩũrĩ gũthĩka igũrũ rĩa mũsingi ũrĩa mwagĩrĩre, na atĩ Ngai nĩekĩrĩra wĩra waku, na hĩndĩ ya ma nĩũrĩ gũtũma maũndũ maingĩ kũringana na mĩtugo ya thĩ, na nĩũrĩ gũtĩĩra Jehova? Ai, nĩ ũheenania mũnene, nĩ kĩndũ gĩa gũkaanĩrĩria maũndũ ma meciiria, kĩrĩa gĩkuua ngoro cia andũ rĩrĩa arĩa maamanyire ma ataarĩ ma guo ũhoro wa ma, mahotanĩria mũhianano wa ũtukũfu na roho hamwe na hinya wake; rĩrĩa mekĩhoya atĩ marĩ atonga na nĩmekũrĩte indo, na matirĩ na kĩndũ gĩa gũkena, no hĩndĩ ya ma marĩ na ũhĩĩku wa kĩrĩa gĩothe.’”
“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.
“Xwedê li hember xizmetkarên xwe yên dilsoz, ku cilên xwe bêlek û paqij diparêzin, neguherîye. Lê gelek kes bang dikin, ‘Aştî û ewlehî,’ di dema ku wêrankirina ji nişkê ve li ser wan tê. Heke tobekirina temam tune be, heke mirov bi îtîrafkirinê dilên xwe nizm nekin û rastiyê wek ku di Îsa de ye qebûl nekin, ew qetê nikarin bikevin asîmanê. Gava ku paqijkirin di nav rêzên me de pêk were, em ê êdî di rehetiyê de nemînin, bi wî ku dewlemend in û mal û milkê wan zêde bûye, û bi tiştekî muhtaç nînin, xwe pesn nedin.”
“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.
“Ni nde ashobora kuvugana ukuri ati: ‘Zahabu yacu yacishijwe mu muriro; imyambaro yacu nta kizinga cy’isi kiyiriho’”? Nabonye Umwigisha wacu yerekana imyambaro y’ibyo bita gukiranuka. Amaze kuyikuraho, ahishura umwanda wari munsi yayo. Hanyuma arambwira ati: ‘Ntubona uko bahishiriyeho umwanda wabo n’ububore bw’imico yabo mu buryo bwo kwiyerurutsa? ‘Ni iki gitumye umurwa wizerwa uhinduka indaya!’ Inzu ya Data yahinduwe inzu y’ubucuruzi, ahantu aho kubaho kw’Imana n’ubwiza bwayo byavuye! Ni cyo gituma habaho intege nke, kandi imbaraga zikabura.’ ” Testimonies, volume 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventismu ǎlì “mji mwaminifu” wakati ilipotangaza Kilio cha Usiku wa Manane mwaka wa 1844. Kufikia mwaka wa 1863, ilianza mchakato wa kuyakataa “misingi” iliyowekwa kwa njia ya huduma ya William Miller. Walipoanza kuyaweka kando kweli za msingi, na hivyo kuzifunika kwa vito na sarafu bandia, walikuwa wakijenga msingi mpya. Wale walioanza, waliotekeleza, na wanaoendelea na kazi hiyo, wanawakilishwa katika maandishi ya Roho ya Unabii kuwa ni “wale waliokuwa na nuru kuu.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
Ba “mwangaza mkuu” ambao wakati mmoja walikuwa nao uliwakilishwa katika ndoto ya Miller kuwa ni vito vilivyokuwa ndani ya kisanduku, ambavyo Miller aliviweka juu ya meza katikati ya chumba chake, navyo viling’aa zaidi kuliko “jua.” Katika kifungu ambacho kimenukuliwa hivi punde, Dada White anawatambulisha “wale ambao wamekuwa na mwangaza mkuu,” lakini ambao “wamechagua njia zao wenyewe.”
They chose a new way in 1863. She says it is “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.”
Baápona silele eza e 1863. Mwámba ámba nti ci “cikóma ca kulembeka no, cínopó kumeso a bantu papo baume abo báakáyi kuziwa bukomo, básobya mùlìmo wa buleke bwa bulesi ne moyo ne bulémo bwáko; papo básakanya nti báli bakaji, báyóndele ne bintu, ne taba na cilema nansha cimo, elo mu bushuwa báli na cilema ca bintu byonse.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Iye akatambulisha hali ya Laodikia, ambayo yeye na mumewe walitambua kuwa ilitokea mwaka wa 1856. Ndipo walipojaribiwa kwa muda wa miaka saba, lakini wakaanguka katika jaribu hilo mwaka wa 1863, na wakaanza kujenga msingi wa uongo unaoleta ile upotovu mkuu wa ujumbe wa onyo wa Paulo katika Wathesalonike. Onyo la Paulo katika Wathesalonike ni nanga kwa mwamko huo mwanzoni na mwishoni mwa Uadventista, na linapatana kikamilifu na ndoto ya Miller, ambayo inahusu mwanzo na mwisho wa Uadventista pia. Ndoto yake hutambulisha kwamba wakati kazi ya kurejesha vito vya asili vya kweli itakapokamilishwa, kweli hizo zitaangaza mara kumi zaidi kuliko zilivyoangaza hapo kwanza katika Kilio cha Usiku wa Manane mwanzoni mwa Uadventista. Imekuwaje basi kwamba ufahamu wa Miller unaangaza kwa mwanga mkuu zaidi sasa kuliko ulivyokuwa wakati alipoitambua kweli hiyo kwa mara ya kwanza?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Habhakuki sura ya pili ya charti mbili takatifu zinaonyesha kweli kadhaa. Kweli hizo ziliwakilishwa katika ndoto ya Miller kama vito ambavyo hatimaye vingerudishwa katika siku za mwisho, mara tu kabla ya Kilio cha Usiku wa Manane. Vito vya bandia vinavyochukuliwa kutoka dirishani katika ndoto ya Miller vinawakilisha mafundisho ya uongo yaliyoletewa Uadventista ili kuunda msingi wa uongo, na pia kuuficha msingi wa kweli; lakini vilevile vinawakilisha wale wanaokataa kuachilia mafundisho ya uongo yanayounda msingi huo wa uongo. “The daily” ilikuwa nanga ya mfumo wa kweli wa William Miller ulioweka msingi wa awali, na katika siku za mwisho “the daily” haiashirii tu upagani, kama Miller alivyoitambua kwa usahihi, bali pia ni ishara ya uasi uliozalisha msingi wa uongo.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Biblia, Roho ya Unabii, na historia vyote hushuhudia kwamba kilio cha saa ya hukumu cha mwaka 1798 hadi 1844 kilikuwa ni utangazaji wa ujumbe uliogunduliwa na kuwasilishwa na William Miller. Hii ndiyo sababu vuguvugu hilo huitwa vuguvugu la Millerite. Kwa mantiki, kulikataa vuguvugu hilo ni kuikataa nuru iliyotolewa mwaka 1798, ambayo Danieli aliitambulisha kuwa ni kuongezeka kwa maarifa.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Isaya yavuze ibya basinzi b’i Efurayimu, kandi agaragaza ko abo basinzi ari abagabo b’abakobanyi bategeka abantu b’i Yerusalemu. Isaya agaragaza ko batasinze divayi isanzwe, ahubwo basinze divayi y’umwuka. Divayi y’umwuka muri Bibiliya iba ari inyigisho y’ukuri cyangwa inyigisho y’ikinyoma, bitewe n’aho ijambo rikoreshwa. Abasinzi b’i Efurayimu basinze inyigisho y’ikinyoma, ari yo divayi ya Babuloni, nk’uko igereranywa n’indaya y’i Tiro mu gice cya cumi na karindwi cy’Ibyahishuwe, kandi na Belushazari mu ijoro rye rya nyuma ryo kwinezeza.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Yesaya agatahuura emigaire y’obusinzi obw’omwoyo obugwa ku bantu ab’okusoomooza abafuuga abantu ba Yerusaalemi.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Mikikalani, mbe mushimbe; lila ni mulile: badi batami, lelo ke ku vino; badi bakankama, lelo ke ku kinyo kyakolwa kya makasi. Pantu Yehova amisopela pa beno moyo wa tulo twakushika, kabiji wafwika meso enu: bapolofita ne batangi benu, bamoni, wibafwikila. Kabiji kimwesho kya byonse kyapene kuli beno pamo ne mashi a buku bufungidwe, abo bapela ku muntu waishiba kusoma, kwamba mba, Soma kino, nkukumbwa; kabiji waamba mba, Nkekyafwainwa; pantu kyafungidwa: kabiji buku bupelwa ku muntu wabula kwishiba kusoma, kwamba mba, Soma kino, nkukumbwa: kabiji waamba mba, Amiwa nshishiwa kusoma. Pantu Aseba waamba mba, Pakuti aba bantu bepalamina kuli amiwa ne kanwa kabo, kabiji bampana lukumo ne milomo yabo, lelo bafumyapo mutima wabo kule ne amiwa, kabiji moyo wabo wa kunjina kuli amiwa wafundishiwa ku byiyukilo bya bantu: Onkao mambo, monai, nkatwajijila gukora mulimo wa kushangaza mukachi ka aba bantu, ee, mulimo wa kushangaza ne kyakumwenako: pantu amano a bandume babo bamanomano akaloba, kabiji kwitabila kwa bandume babo ba mano kukafisama. Mabe kuli abo bashakashaka kufisa bya panshi malango abo kufuma kuli Yehova, kabiji milimo yabo ili mu mfifi, kabiji baamba mba, Ng’anyi utumona? kabiji ng’anyi utwishiwa? Bulelale, kupilibula kwenu bintu panshi ne peulu kukamonekwa pamo ne bulongo bwa mubumbi: pantu busa mulimo ungambila iye wawubumba mba, Wena tawambumbile? nansha cintu kyabumbiwa kyambila iye wakichibumba mba, Wena wabula kwishiba? Isaia 29:9–16.
Sister White quotes these verses and then adds:
Sister White akhuna aya malemba ini pano ndipo afumiskako kuti:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Ekambo lyonsi lya chi likasulishiwa. Kuli avo vehela kutekulula mitima yavo kumeso ka Kalunga, ne vehela kutambuluka mu bulungami. Vafisa vifulo vyavo vya vene, ne vatwama mu kuungana pamwe na malaika wa kuwile, udi utonda no kupanga mashimi. Mukaidi udi ubika mpepo yandi kuli vantu avo engi kusungila mu kubepa avo vali hafu mu mudima. Vamwe vali kupwa kuhingunyiwa na mudima udi kutwala, ne vali kubika ku luseke bukolela bwa kweli bua mashimi. Dituku didi dyatangijiwe na upolofeto didi dya fika. Yesu Kilisto kena kuumvwijiwa. Yesu Kilisto kuli vo i nsimo ya bufi. Mu mpita eyi ya masalelu a ntanda, bengi benza nge bantu bakolwa. ‘Imanenu beno vene, ne kemenu; lilenu, ne dila; bakolwa, kadi kaena na vaini; batataka, kadi kaena na maluvu akole. Pamba te Mukalenge udi umwongela pambidi penu mpepo ya tulo tunene, ne udi uvalela meso enu. Bapolofeto ne bakokeshi benu, bamonavi, yeye udi ubafwika.’ Bukolwa bwa ku mpepo buli pambidi pa bengi aba biela ngendu ne nvo badi bantu badi ne bua kutumbishiwa. Ditabuja dyavo dya difelo didi dya ndenge mmo didi dyakudilangana mu Mukanda ewu. Mu bukokeshi bwaya, kabeena ne bua kutambuluka bulungame. Bapanga njila shikama mu mwenenu wa bienzedi byavo. Umo ne mukwabo, batataka batangila eku ne eku. Mukalenge udi ubatangila ne luse lunene. Njila wa kweli kabeena bawumanye to. Badi bapangi ba mayele a dibanza, ne avo badi ne bua kukwasha ne badi ne bua kukwasha, chifukwa cha dimona dia ku mpepo dia kubala, bo bene badi babepibwe, ne badi bakolesha mudimu mubi.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Bitu biabiluk bia bilumbu bia nsuka ebi bikadi pabua kumoneka patoke. Padi bimuma ebi bia dipingana dia mushipiditu bimueneka ne mudiabio bulelalelu,—mijingilu ya musokoko ya bipupu bia bubi,—aba bônsò bakadi benze muabiabio nebikale bu bantu balekele meji abo.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Nĩkĩi Mwathani oiga atĩrĩ, Tondũ andũ aya nĩmũnjegera na kanua kũu, na nĩmũnjitĩĩa na mĩromo yao, no meharĩirie ngoro ciao na niĩ nginya kũraya; na guoya wao kũrĩ niĩ nĩkũrutwo na marĩĩria ma andũ; nĩ ũndũ ũcio, rora, ndĩthiĩgĩra gwĩka wĩra wa kũgegania gatagatĩ ka andũ aya, ee, wĩra wa kũgegania na wa gũthingatira; nĩgũkorwo ũũgĩ wa arĩa ao atari akeni nĩũgathira, na ũmenyeri wa arĩa ao atari na kĩhooto nĩũgacookio thĩinĩ. Ĩrimũ nĩ cia arĩa marĩra kũhitha wega wĩra wao mũndũ wa mĩario yao kuuma kũrĩ Mwathani, na wĩra wao ũrĩ nduma-inĩ, nao moiga atĩrĩ, nũũ ũtũreona? na nũũ ũtũmenya? Ti kũmenyeka atĩ kũgarũra kwanyu ibintu mũgĩtũma igũrũ rĩtuĩke thĩ nĩgũtariĩka ta ithũri rĩa mũumbi? Nĩ atĩ kĩrĩa kĩrĩkũrwo gĩgaacookerera ũrĩa wakĩrĩire atĩrĩ, Ndandumbire? kana kĩrĩa kĩaumbĩtwo gĩgaacookerera ũrĩa wakĩaumbire atĩrĩ, We ndaarĩ na ũmenyi?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Anĩ ndĩonagio ati kũrĩ ũhoro witũ wa kũgeria nĩ twarĩ na tũrĩgũrĩrĩra mũtugo ũyũ mũno wa maũndũ. Andũ arĩa maatũmĩte ũtheri mũnene na mĩgĩkũyũ ya kĩheeo ya magegania nĩ makwete rĩu ciugo cia atongoria arĩa meciiria atĩ nĩ arĩa marĩ na ũũgĩ, arĩa Jehova aheanĩte wega mũnene na akamahoya, no arĩa mehurutĩte moimire moko-inĩ ma Ngai na meyũmĩrĩte mĩtwarano-inĩ ya mũrĩithi. Thiĩ ĩgũikio maĩ na marongo ma maheeni marĩa maikarĩte ta ma ma. Mũtwe umwe wa andũ, ũkũnyitĩra maheeni macio, nĩũkũruta wĩra thĩinĩ wa mĩtwe ingĩ ya andũ, arĩa matigĩte mehurutĩra ũira mũthaka wa wendede wa Ngai ukĩa maheeni. Andũ aya nĩmakũheenio nĩ araika a gua, hingo ĩrĩa mangĩrĩire kwĩhagarara ta arindi a wendo marĩa marutaga ũgwati nĩ ũndũ wa ngoro cia andũ, ta arĩa magwĩka mũhĩrĩga wa kũheana mbarĩ. Nĩmaiguithĩte ithagũ rĩa mbaara yao, na maikarĩra-roho marĩa mahũthia andũ. Mahooyagia ũrĩa wa Ngai na magatiga marũrĩrio na mĩhũhũ ye, na kũmenyerera marĩ gũkũrũ kwa Satani, makĩigua roho cia kũhũthia andũ na marutwo ma mahĩndĩ ma ngoma.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Bukú bakimba bwa mu moyo ubu buli ku bantu abo batali bakwete kuba batenga-ngana nga bantu bali mu buyibi bwa byakunywa bya maka. Bubi n’obutali bwa bulongosoke, obulyalya, obukodyo, n’emikolo gy’obutali bwenkanya bijula ensi, nga bwe kiri mu kuyigiriza kw’omukulembeze eyajeema mu nkiko ez’omu ggulu.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Mbiri izabwerezedwanso. Ndingathe kufotokoza mwatsatanetsatane zimene zidzachitika m’tsogolo lapafupi, koma nthawi yake sinali idakwana. Maonekedwe a akufa adzaonekera, kudzera mu chipangizo chachinyengo cha Satana, ndipo ambiri adzaphatikizana ndi iye amene akonda ndi kuchita bodza. Ndikuchenjeza anthu athu kuti pakati pathu pomwe pali ena amene adzapatuka pa chikhulupiriro, nadzamvera mizimu yonyenga ndi ziphunzitso za ziwanda, ndipo chifukwa cha iwo choonadi chidzayankhulidwa zoipa.” Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Abaneneri bose, harimwo Yesaya na Mushiki wa White, barerekana imisi y’iherezo. Muri iyo misi abayobozi b’Abadiventisime “bahagaze rwose ku ruhande rwa Satani, bumvira impwemu zizimiza n’inyigisho z’abadayimoni.” Mushiki wa White aratanga ubuhanuzi igihe avuga ati: “Igihe ubu buhendanyi bw’ubupfumu buzohishurwa ko ari ico buri vyo koko,—ibikorwa vy’ibanga vy’impwemu mbi,—ababugizemwo uruhara bazohinduka nk’abantu batakaje ubwenge bwabo.” Ubuyobozi bw’Abadiventisime buzohinduka nk’abantu batakaje ubwenge bwabo, aho mu mateka y’imisi y’iherezo igihe ububore bwabo buzohishurwa ko ari “ibikorwa vy’ibanga vy’impwemu mbi.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Mu minsi ya nsuka, kuna kufungwamena kwa kisalu ya bantu ya kusaka, yina kele kuyala bantu na Yerusalemi. Kufungwamena yina monisamaki na ndosi ya Miller, ntangu Miller sambaka mpe na manima kielo mosi zibukaka. Yawu salamaka kaka tekila yandi kukanga meso na yandi mwa ntangu fioti, na kuvandisaka polele nsuka mpenza ya kisalu ya kutula kidimbu ya nkama mosi na makumi iya na bana-zole ya mafunda. Kuzibuka ya kielo mosi kele kumonisa nsobolo ya bileko ya kimfumu ya Nzambi, mpe na kisika yina, mouvement ya Laodikea ya anzelu ya tatu ke baluka na mouvement ya Filadelfia ya anzelu ya tatu.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Yesaya-rã da passage-bhaag-re, Efrim-ra matal-mañak-ra dusht kaam-ra ek sankshipt bibarani achhi, je mañak “bishwasta rakhwali hisaabe thia haba uchit thila.” Sei sankshipt bibarani eibhabe prakash paichhi: “‘Nischaya tumhara sabu katha ulata-palata kariba kumbhakara-ra maati bhali ganita haba; karana je bastu tiari hela, se ki tahaku tiari karithiba byaktinka bishayare kahiba, Se mote tiari karinathila? athaba je gathita bastu, se ki tahaku gathithiba byaktinka bishayare kahiba, Tahara kona si bujha na thila?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Ihikapaj Miller ia “nga inaldaw,” kas maysa a pammati ti pagano wenno ti pagano a Roma, ket iti kamaudiananna maysa a simbolo ni Satanas; ta ni Satanas ken ti pagano a Roma ket maiparangarangda a kas ti dragon.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Nakio, ingawa yule joka, kimsingi, anamwakilisha Shetani, kwa maana ya pili ni ishara ya Rumi ya kipagani.” Pambano Kuu, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Kuhusu watu wanaoitawala Yerusalemu katika siku za mwisho, Dada White asema: “Wengine wanazidi kujazwa na giza linalotawala, nao wanaiweka kando kweli kwa ajili ya kosa. Siku iliyoonyeshwa na unabii imefika. Yesu Kristo hafahamiki. Kwao Yesu Kristo ni hadithi ya kubuniwa.” Mwaka 1901, kiongozi mmoja wa Uadventista kutoka Ujerumani alianza kuingiza mtazamo wa uongo wa Uprotestanti ulioasi kuhusu “sadaka ya daima” katika kitabu cha Danieli. Mtazamo huo hutambulisha kwamba “sadaka ya daima” huwakilisha kazi ya Kristo katika patakatifu pake, au namna fulani ya wazo hilo. Nasema namna fulani kwa maana kumekuwapo mikazo mbalimbali iliyowekwa juu ya huo uongo katika historia iliyofuata baada ya 1901, lakini mitazamo hiyo ya uongo daima huonyesha hitimisho kwamba “sadaka ya daima” huwakilisha aina fulani ya kazi ya Kristo.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
جەوهەری ئەو باوەڕنامەیەی کە «هەموو ڕۆژە» بوو، کە میلەر وەک هێمایەکی شەیتانی ناساندبووی، لە ئەدەڤێنتیزمی ڕۆژانی دواییدا هێمایەکی مەسیحە. کاتێک لە ساڵی 1901 ناسێنرا، زۆر کەم کەس ئەو بۆچوونەیان پەسەند کرد کە «هەموو ڕۆژە» هێمایەکی مەسیحە و نەک هێمایەکی شەیتان؛ بەڵام تا 1930کان، ئەو جەوهەرەی باوەڕنامەی «هەموو ڕۆژە»، کە میلەر لە کانیی ڕاستییەکەی دۆزراوە لە 2 سلۆنیکی، بەشی دوو، دەریهێنابوو، ڕەت کرایەوە، هەروەک «حەوت کات»ی لاویان 26 لە ساڵی 1863 ڕەت کرابوو. لە شوێنێک لە مێژووی نێوان 1863 هەتا 1930کان، ئەدەڤێنتیزم سەرکردەکانی خۆی گۆڕیبوو، بێ ئەوەی ئەوە بناسێت.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Eehama, ninkumona ni mukole muupenge, no kandi ningamwipula nti, inywe abamona, mulefwayapo ukukosolola icilubo conse? Imyoyo limbi ilekunkula no kwenda mu mfifi, pantu tamwafyelula injila sha ku makasa yenu. Nga muli mu myanda ya bucisumino, namwipusha na maka ayengi, pa mulandu wa myoyo yenu mwine no pa mulandu wa baliya abamulolela nga bafikilisha, lapileni kuli Lesa pa cilubo conse ico mwacita, no kulumbula ukona kwenu.”
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Tsa i sirela na yalou kaukauwa ni lomamu, ka ni ko dou sega ni vakatusa nomuni cala ena vuku ni dokadoka kei na nomuni vakadonui iko ga, dou na biu mo dou vakarau rawai ena veitemaki nei Setani. Kevaka ni sa vakaraitaka vei kemuni na Turaga na nomuni cala ka dou sega ni veivutuni se vakatusa, na nona lewa vakalou ena kauti kemuni tale ga ena vanua vata ga vakavuqa. Dou na biu mo dou cakava tale na cala e tautauvata na kena i tovo, dou na tomana tiko na dravudravua ni vuku, ka dou na vakatokai koya na ivalavala ca me yalododonu, kei na yalododonu me ivalavala ca. Na lewe vuqa ni veivakaisini era na tete ena veisiga i muri oqo era na wavoliti kemuni, ka dou na veisautaka na iliuliu, ka sega ni dou kila ni dou sa cakava oti vakakina.” Review and Herald, Tiseba 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Yerusalemi nattunu abandu bakoseka, be bali “mu bifo eby’okwesigibwamu,” balyeta “ekibi obutuukirivu n’obutuukirivu ekibi,” era “mazima ddala okukyusa kwammwe ebintu mu ngeri ey’okubifuula eby’enjawulo kulibalibwa ng’ebbumba ly’omubumbi; kubanga omulimu guligamba eyagukola nti, Teyankola? oba ekintu ekyabumbibwa kirigamba eyakibumba nti, Taalina kutegeera?” Mu bujeemu obweyongera mu mirembe ena egy’Abadiventi, abo abali mu bifo eby’okwesigibwamu bakyusa abakulembeze, so nga tebakimanyi. Tebakimanyi, kubanga mu ngeri eyeyongera era etakyukakyuka baagaananga obujulirwa obw’ensobi zaabwe. Mu bujeemu obwo obweyongera “amagezi g’abagezigezi baabwe galibula, n’okutegeera kw’abakabakaba baabwe kulikwekebwa.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Bazatahalikisa makambo, mpe bakobenga lisumu boyengebene, mpe boyengebene lisumu. Elembo ya botomboki oyo ezali mateya ya “ya mokolo na mokolo,” oyo mpo na Miller ezalaki elembo ya Satana, mpe oyo lelo Adventisme ezali koyeba lokola elembo ya Klisto. Oyo kala ezalaki ekangiseli oyo etyamaki mpo na kolendisa ebongiseli ya bosaleli ya bisakweli ya William Miller, sikawa ekómi elembo ya bolangwi ya bato batyolaka oyo bazali koyangela bato ya Yelusaleme. Bilembo oyo ekangami na “ya mokolo na mokolo,” na buku ya Danyele, engengaki makasi lokola moi ntango eyebanaki na sanduku ya bibundeli ya Miller na ebandeli ya Adventisme, kasi na mikolo ya suka solo wana ezali kongenga mbala zomi koleka, mpo motango zomi ezali elembo ya komekama, mpe mpo na Yisalaele ya kala komekama ya zomi ezalaki komekama ya nsuka.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Afarisayo ba mulembe gwa leero “balambise” “emirimu gya Kristo” “eri ebitongole bya Setaani,” nga boogera nti obupagaani bwe “amaanyi amatukuvu aga Katonda.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Abafarisayo bakoze icyaha cyo gucumura ku Mwuka Wera. Impano yabo yo kuvuga bayikoresheje mu gutuka Umucunguzi w’isi, kandi marayika wandika yanditse amagambo yabo mu bitabo byo mu ijuru. Bavuze ko ubushobozi bwera bw’Imana, bwigaragaje mu mirimo ya Kristo, bwaturukaga ku mbaraga za Satani. Ntibashoboraga guhakana imirimo Ye itangaje, cyangwa ngo bayitirire impamvu za kamere, ni cyo cyatumye bavuga bati: ‘Ni imirimo ya dayimoni.’ Mu kutizera kwabo bavuze Umwana w’Imana nk’aho ari umuntu usanzwe. Imirimo yo gukiza yakorewe imbere yabo, imirimo nta muntu wari warakoze cyangwa washoboraga gukora, yari ukugaragaza imbaraga z’Imana, nyamara bareze Kristo ko afatanyije n’ikuzimu. Banangiye imitima, bafite umwaga n’ubugugu nk’icyuma, biyemeza guhuma amaso ku bimenyetso byose, bityo bakora icyaha kitazababarirwa.” Manuscript Releases, volume 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Տանքու ամ կշարունակենք մեր քննությունը գիտության աճի մասին, որ բացվեց առաջին հրեշտակի շարժման մեջ, հաջորդ հոդվածում։