In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Mu kitabo cya Daniyeli igice cya munani, Daniyeli ahabwa iyerekwa ry’ubwami buvugwa mu buhanuzi bwo muri Bibiliya, hanyuma nyuma y’ibyo akumva ikiganiro cyo mu ijuru giserukirwa n’ikibazo n’igisubizo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Mbula ayi kuumvwa muntu umwe waatambwilwe bu wawezelu, waakamba; kabili wawezelu umbi waambile kuli ulya wawezelu waakambile ati, Mpaaka lilali ukumwenwa kwa pa mulandu wa litapilo lya cila bushiku, ne cibi icya kuletela ubuyanga, pakuti conse fibili, incende ya mushilo ne nkambi, fitampulwe ku makasa? Kabili ambile kuli ine ati, Uku fika ku mazuva amakana yabili na myanda itatu; elyo incende ya mushilo ikasangululwa. Danieli 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
دەوازدە ئایەتی یەکەم ئەو دیمەنە نیشان دەدەن، و ئایەتەکانی سێزدە و چواردە دیمەنێکی تر دیاری دەکەن. وەک لە دوو وشەی جیاوازی عیبریدا کە هەردووکیان وەک «لابردن» وەرگێڕدراون، و دوو وشەی جیاوازی عیبری کە هەردووکیان وەک «پیرۆزگا» وەرگێڕدراون، لە بەشی هەشتی دانیالیشدا هەروەها دوو وشەی جیاوازی عیبری هەن کە هەردووکیان وەک «دیمەن» وەرگێڕدراون.
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
Maana ya maneno mawili yaliyotafsiriwa kuwa “kuondoa,” wanatheolojia wa Waadventista hubisha kwamba yote mawili yanapaswa kueleweka kuwa na maana ya “kuondoa.” Maana ya maneno mawili yaliyotafsiriwa kuwa “patakatifu,” wanatheolojia wa Waadventista hubisha kwamba yote mawili yanapaswa kueleweka kuwa “patakatifu pa Mungu”; na maana ya maneno mawili yaliyotafsiriwa kuwa “maono,” wanatheolojia wa Waadventista, kwa mara nyingine tena, hufumbia macho tofauti zilizopo kati ya maneno hayo mawili. Tofauti hiyo ilikuwa ya umuhimu wa kutosha kwa Danieli hata akatumia kwa makusudi maneno mawili ya Kiebrania yaliyo tofauti sana; kwa hiyo, yapasa sisi kuitambua na kuishikilia tofauti hiyo. Neno “maono” katika mstari wa kumi na tatu ni neno la Kiebrania “chazon,” nalo maana yake ni ndoto, ufunuo, au kauli ya kinabii—yaani, maono.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
لە وەشانی هەشتەمی دانیالدا وشەی «بینین» دە جار دێت، بەڵام ئەوە نوێنەرایەتی دوو وشەی جیاوازی عیبری دەکات. «خازۆن»، کە لە ئایەتی سێزدەدا هەیە، هەروەها لە ئایەتی یەکدا دۆزرایەوە، پاشان دوو جار لە ئایەتی دوودا، بێگومان لە ئایەتی سێزدەدا، و جارێکیش لە ئایەتەکانی پازدە، حەڤدە و بیست و شەشدا. لەو دە جارەی وشەی «بینین» لە بەشی هەشتەمی دانیالدا هاتووە، حەوت جارەکەی وشەی «خازۆن»ە، کە بە سادەیی واتای «بینینێک» دەبەخشێت.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
하나님의 말씀 다니엘서 제8장에서 “환상”이라는 말이 나머지 세 차례 나타나는 곳에서는, 그것이 히브리어 “마레”(mareh)인데, 그 뜻은 광경, 혹은 나타남이다. 제8장에서 히브리어 “마레”(mareh)는 또한 한 차례 “환상”으로가 아니라 “나타남”으로 번역되어, 그 말의 뜻을 더욱 정확하게 밝혀 준다. 다니엘은 어째서 뜻이 매우 가까워 번역자들이 동일한 단어로 취급할 만큼 유사한 두 히브리어 단어를 사용하였는가? 이것이 중요한 문제인가?
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Mu ndongosolo yiliyose iri mu lizwi lya Mulungu muli malo mwene, na cishininkisho cilicose cili na kupindula kwaco. Kabili nyumba yonse iyo, mu mapange na mu kupangilwa kwayo, ilapela ubunte ku Mwandishi wayo. Cakulengele ca musango uyu takwaba mano nangu cimo kano ayo ya Uwa Muyayaya ayo yanga cita ukucitontonkanishapo nangu ukucipanga.” Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Bersiva pirsa duyemîn Erê ye, ku bi rastî girîng e çima Daniyêl wê cihêkirinê kir; lewma ev dibe berpirsiyariya xwendekarê pêxemberiyê ku bikole û bigihîje têgihiştina pirsa yekem, ya ku dipirse çima Daniyêl wê cihêkirinê kir. Cihêkirinên ku wî di derbarê peyva ku wek “pîrozgeh” hatiye wergerandin, û peyva ku wek “rakirin” hatiye wergerandin kirine, encamên ebedî hene; ji ber vê yekê, çima kesek ji bo peyva ku wek “dîtin” hatiye wergerandin, girîngiyek kêmtir hêvî bike? “Her rastî” di “peyva Xwedê” de “bandora xwe” heye, û bandorê li ser “avahiya” pêxemberiyê dike, û li ser bicihanîna pêxemberiyê dema ku ew “tê pêkanîn.”
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Batangiye kuzirikana ijambo “iyerekwa,” mu gice cya munani, “ukuri” gufitanye “isano” n’ubuhamya bwa Daniyeli, ni ukumenya uwari we wasubije ikibazo cyo muri Daniyeli 8:13 ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahumanurwa.”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Hali nne zipo ambazo zina “uhusiano” wa moja kwa moja na Danieli sura ya nane, ambazo ninakusudia kuzishughulikia. Moja ni kwamba maono ya Mto Ulai yametambuliwa kuwa unabii kwa siku za mwisho, na pia ni ishara ya “maarifa” ya kitabu cha Danieli ambayo “yalifunguliwa” katika “wakati wa mwisho” mwaka wa 1798.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“ŋwɛlɛ oŋwɛ á la kɛlɛkeŋi á Biblíya ya Nzâmbi. Kɛsɛ Danieli na Emoniseli á Yowana basɛ̂mbɛlɛ í tá á nzô á kɛlɛkeŋi kole kuluta ndenge etɔ́mɔ na lisoló lya mosála wɛtu. Tózali na likoki lya koloba moke na makambo mosusu na ntina ya bokonzi bwa Roma mpe bopápa, kasi esengeli tóbɛtisa likebi na makambo batikámi mpe bantoma bakomáki na nse ya mpemelo mwa Molimo mwa Nzâmbi. Molimo Mosantu abongisaki makambo bongo, ezala na kopesama kwa esakweli to na makambo matalisamaki, mpo na koteya ete mozalisi mwa moto asengeli kobombama, kozalaka ya komonana te, abombama kati na Klisto; mpe Nkolo Nzâmbi wa likoló ná mobeko mwa Ye basengeli kotombolama.
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Danyeli kitabu usome. Uite, hatua kwa hatua, historia ya falme zilizowakilishwa humo. Waangalie watu wa serikali, mabaraza, majeshi yenye nguvu, nawe uone jinsi Mungu alivyotenda ili kuishusha kiburi cha wanadamu, na kuutupa utukufu wa kibinadamu mavumbini. Mungu peke yake ndiye anayeonyeshwa kuwa mkuu. Katika maono ya nabii anaonekana akimwangusha mtawala mmoja mwenye nguvu na kumsimamisha mwingine. Anafunuliwa kuwa Mfalme wa ulimwengu wote, aliye karibu kuusimamisha ufalme Wake wa milele—Mzee wa siku, Mungu aliye hai, Chimbuko la hekima yote, Mtawala wa wakati uliopo, Mfunuaji wa wakati ujao. Soma, nawe uelewe jinsi mwanadamu alivyo maskini, alivyo dhaifu, alivyo wa muda mfupi, alivyo mwenye kukosea, alivyo na hatia, anapoinua nafsi yake kuelekea ubatili.
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
Roho Mtakatifu kupitia Isaya anatuelekeza kwa Mungu, Mungu aliye hai, kuwa ndiye kitu kikuu cha kuangaliwa—kwa Mungu kama alivyofunuliwa katika Kristo. “Kwa maana tumezaliwa mtoto, tumepewa mwana; na mamlaka yatakuwa juu ya bega lake; na jina lake litaitwa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani” [Isaya 9:6].
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
“E mukua o Daniel i nyendete kuuma kwa Ngai waheaniwe muno niundu wa matuku maya ma mwisho. Kĩrora iria onire arĩ kũu mĩrĩrĩ ya Ulai na Hiddekel, mĩto minene ya Shinari, rĩu nĩ irĩa igũrũrĩrwo irĩ kũhingũrĩrwo; na meciiria mothe marĩa meeranĩirwo nĩmakinya gũkũrũka mũno rĩa rĩa.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
“Mutale kuumuno kwa taifa la Wayahudi wakati unabii wa Danieli ulipotolewa. Waisraeli walikuwa utumwani, hekalu lao lilikuwa limeharibiwa, na huduma ya hekaluni ilikuwa imesitishwa. Dini yao ilikuwa imejikita katika sherehe za mfumo wa dhabihu. Walikuwa wamefanya maumbo ya nje kuwa ya umuhimu mkuu kabisa, hali wakiwa wamepoteza roho ya ibada ya kweli. Huduma zao zilikuwa zimeharibiwa kwa mapokeo na desturi za kipagani, na katika kutekeleza ibada za dhabihu hawakuangalia zaidi ya kivuli hadi kwenye uhalisi wenyewe. Hawakumtambua Kristo, sadaka ya kweli kwa ajili ya dhambi za wanadamu. Bwana alitenda kuwaleta watu utumwani, na kuisitisha huduma hekaluni, ili sherehe za nje zisije zikawa jumla kamili ya dini yao. Kanuni zao na matendo yao yalipaswa kutakaswa na upagani. Huduma ya ibada ya mfano ilikoma ili huduma ya moyoni iweze kufufuliwa. Utukufu wa nje uliondolewa ili wa kiroho ufunuliwe.”
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
“Mu nsi yaabo eyo mu buwaŋŋanguse, abantu bwe baakyukira Mukama nga beenenya, ye yabeeraga gye bali. Baali tebalina kabonero ak’ebweru ak’olubeerera bwe; naye emisana egyakaayakana egy’Enjuba ey’Obutuukirivu gyayaka mu birowoozo byabwe ne mu mitima gyabwe. Bwe baakoowoola eri Katonda mu kweetoowaza kwabwe ne mu nnaku yaabwe, okwolesebwa kwaweebwa bannabbi be ne kubikkula ebyali byolekedde okubaawo mu biseera eby’omu maaso — okugwa kw’abajoozi b’abantu ba Katonda, okujja kw’Omununuzi, n’okuteekebwawo kw’obwakabaka obutaggwaawo.” Manuscript Releases, volume 16, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
ئەو «ڕاستییە»ی کە بینینی ڕووباری ئولای بۆ دوایی ڕۆژان دراوە، داوای ئەوە دەکات کە خوێندکاری پێشبینی هەوڵ بدات بۆ تێگەیشتن لەوەی لەبارەی ڕووداوەکانەوە چی پێشبینی کردووە کە لەو بینینەدا نیشان دراون. ئەو «بابەتە» پێشبینیکراوانەی پەیوەست بە بینینی ڕووباری ئولای، لەلایەن «ڕۆحی پیرۆز»ەوە «شێوەدراون» «هەم لە دانی پێشبینییەکەدا، و هەم لەو ڕووداوانەی وێنەکراوندا». ئەوەی لەگەڵ پێغەمبەرێک ڕوودەدات کاتێک بینینێک وەردەگرێت، هەروەها ئەو ڕووداوە پێشبینیکراوانەی کە پێغەمبەر ناساندوونی، دەبێت بخوێندرێنەوە و لێکۆڵینەوەیان لێ بکرێت، بەو زانیارییەی کە هەردووکیان نوێنەرایەتییەکی پێشبینیکراون بۆ ئەوەی لە دوایی ڕۆژاندا تەواو دەبێت. پارچەی پێشوو جەخت لەسەر ئەوە دەکاتەوە کە دەبێت بناسین کە دانیال لە دیلییەتی «حەوت جار»دا بوو.
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Daniele keu mundu ushaata ukwa wa andu ake pakukila maitu matatatu na nusu ma Uvuano ikumi na imwe, no nimwo manyuka kwa Mwene akĩ na kwiyuthia, mathiithya maombelo ma Walawi ishirini na sita, makatanya kitu kya thamani na kitu kya uchafu, na niipo Mwene ethiithya mwago wakwe wa kukũmbanya ala maataanyitwe, ta ula weimanyithya kwao. “Kintu kya mbee kya kwenda kuangaliwa” kwao, ni “Ngai ta ula wimanyithitwe ndani wa Kristo.”
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
Kusindika kwa ono la Mto Ulai, na jinsi kunavyochangia katika “muundo” wa ujumbe wa kinabii ambao “ulibuniwa” na Kristo, ndilo “jambo” la kwanza tulilolizingatia kwa ufupi; nayo sehemu iliyonukuliwa inaonyesha kwamba lengo letu kuu lapaswa kuwa ufunuo wa Mungu, kama “ulivyofunuliwa katika Kristo.” Katika Danieli sura ya nane, Kristo hawasilishwi kama alivyowasilishwa na Isaya, wakati Isaya alipotaja kwamba “jina lake ataitwa Ajaabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani.” Katika Danieli sura ya nane, Mungu anafunuliwa katika Kristo kama Palmoni, lenye maana ya Mhesabu wa Ajabu, au Mhesabu wa Siri.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
“အချက်အလက်” ဟူသောအရာသည် “Palmoni” ဟူသောအမည်၏ “သက်ရောက်မှု” ကို ရှာဖွေသဘောပေါက်ရမည်ဖြစ်ကြောင်းကို တောင်းဆိုသကဲ့သို့၊ ထိုအမည်သည် ပရောဖက်ပြုချက်၏ “ဖွဲ့စည်းတည်ဆောက်ပုံ” နှင့် “အစီအစဉ်” အပေါ် မည်သို့ အထောက်အကူပြုသည်ကိုလည်း လေ့လာရမည်ဖြစ်သည်။ ဒန်နီယေလ အခန်းကြီး ၈ ၌ အသိအမှတ်ပြုသင့်သော တတိယ “အချက်အလက်” တစ်ခုမှာ Millerite လှုပ်ရှားမှု၏ ဗဟို အယူဝါဒဆိုင်ရာ မဏ္ဍိုင်ကို ထိုအခန်း၌ပင် တင်ပြထားခြင်းဖြစ်သည်။ Miller ၏ အတောက်ပဆုံး ရတနာကို အပိုဒ် ၁၄ ၌ တွေ့ရှိရပြီး၊ ယခု ပြည့်စုံလျက်ရှိသော Ulai မြစ်၏ ရူပါရုံအပေါ် ထို “အချက်အလက်” သည် မည်သို့သော “သက်ရောက်မှု” ရှိသည်ကို ကျွန်ုပ်တို့ နားလည်ရန် ကြိုးပမ်းသင့်သည်။
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Mu kipupo kya Miller, ndepo kasha kikatwe pa tebulu mu pakati ka cibambwa candi, kyakabangilila ne busalelale bwa lyuba; lelo mu nshiku sha kulekelesha, kikatwe kyo kikulu ukucila, kabili kibangilila inshita ikumi ukucila fintu kyakabangilile pa kutendeka pa tebulu ya kwa Miller. Ni cinshi mu cimonwa ca Mukola wa Ulai, ico cilembamo insansa ya pakati iya kusalapuka kwa ba Millerite, ico cikonkesha ulubuto lwa iyo nsambililo inshita ikumi mu nshiku sha kulekelesha? Ni cinshi icisokololwa mu nshiku sha kulekelesha icashitile ukusokololwa pa nshita ya mpela mu 1798? “Ifyakucitika” ifya cimonwa ca Mukola wa Ulai ni fya shani, ifyo Sister White atila “nomba fili mu kubombekwa kwa kufikilila?”
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Eğer bu ilk üç olguyu açık yüreklilikle bir araya getirirsek (Ulai görümü, Mesih’in Palmoni olarak açıklanması ve merkezî doktrinsel sütun), Ulai Irmağı görümüne ilişkin incelememizi etkileyecek basit bir öncülü kabul etmeye istekli olmalıyız. Birleştirilmiş olan bu olgular, görmek isteyenlere, 1798’de mührü açılmış olan mesajın “zamana asılmış” bir mesaj olduğunu göstermektedir. Öngörüsel zaman peygamberliği unsuru olmaksızın Miller’in mesajı var olmazdı.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
چوارەمین «ڕاستی»یەک کە پەیوەندی بە ئەم بەشەوە هەیە ئەوەیە کە میلەرییەکان پەیامێکیان پێشکەش کرد کە لەسەر بنەمای کاتی پێغەمبەرییەتی دامەزراو بوو. بۆ جەختکردنەوە لەسەر ئەم ڕاستییە، خودا لە مەسیحدا لە ئایەتی سێزدە و چواردەدا وەک ژمێریاری سەرسوڕهێنەر (Palmoni) ئاشکرا کرا. ئەو بیرۆکەیەی کە بینینەکە تەنها پێناسەکردنی 22ی ئۆکتۆبری 1844 بوو وەک کۆتایی هاتنی دوو هەزار و سێ سەد ڕۆژەکانی ئایەتی چواردە، بە مانای ئەوەیە ئاوێکی سارد بکرێتە سەر ئەو ئاشکراکردنەی خودا کە لە ڕێگەی مەسیحەوە وەک Palmoni ئاشکرا کراوە.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Bateolokiani ba Uadiventi bamefanya kazi kwa bidii kuzika umuhimu wa swali la aya ya kumi na tatu ya Danieli sura ya nane ili kutoa ladha katika chakula chao cha hadithi za kubuni, ambayo wameazimia itawazuia wasio na elimu, wenye masikio ya utafutaji wa mambo mapya, wasijishughulishe na kweli zinazohusiana na nguzo kuu ya Uadiventi.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
“Uandiko rwari, zaidi ya yote mengine, msingi pamoja na nguzo kuu ya imani ya Ujio, ulikuwa tamko hili, ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patakapotakaswa.’ [Danieli 8:14.] Haya yalikuwa maneno yaliyozoeleka kwa waamini wote katika kuja kwa Bwana kulikokuwa karibu. Kwa midomo ya maelfu unabii huu ulirudiwa kama kaulimbiu ya imani yao. Wote walihisi kwamba juu ya matukio yaliyotabiriwa humo ndipo yalitegemea matarajio yao yenye kung’aa zaidi na matumaini yao waliyoyathamini sana. Ilikuwa imeonyeshwa kwamba siku hizi za kinabii zingefikia mwisho katika majira ya vuli ya mwaka 1844. Sawa na ulimwengu wote mwingine wa Kikristo, Waadventista wakati huo walishikilia kwamba dunia, au sehemu fulani yake, ndiyo ilikuwa patakatifu. Walielewa kwamba kutakaswa kwa patakatifu ni utakaso wa dunia kwa moto ya ile siku kuu ya mwisho, na kwamba jambo hili lingetukia katika ujio wa pili. Hivyo basi wakafikia hitimisho kwamba Kristo angerudi duniani mwaka 1844.”
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“Lakini wakati uliowekwa ulikuwa umepita, na Bwana hakuwa ameonekana. Waumini walijua kwamba Neno la Mungu haliwezi kushindwa; tafsiri yao ya unabii ilipaswa kuwa na kosa; lakini kosa lilikuwa wapi? Wengi kwa pupa walikata fundo la ugumu kwa kukana kwamba zile siku 2300 ziliishia mwaka 1844. Hakuna sababu ambayo ingeweza kutolewa kwa jambo hili, isipokuwa kwamba Kristo hakuwa amekuja wakati waliomtarajia. Walibisha kwamba ikiwa zile siku za kinabii zilikuwa zimekwisha mwaka 1844, basi Kristo angerudi ili patakatifu pasafishwe kwa utakaso wa dunia kwa moto; na kwa kuwa hakuwa amekuja, zile siku zisingeweza kuwa zimekwisha.”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“Ebiina kunsimama omumalirizo guno kyali kitegeeza okwegaana okubala okw’emabega okw’ebiseera eby’obunnabbi. Ennaku 2300 zaali zizuuliddwa okutandika ekiragiro kya Alitakerugizi eky’okuzzaawo n’okuzimba Yerusaalemi bwe kyatandika okukola, mu ddumbi ery’omwaka 457 B. C. Bwe kyatwalibwa ng’ekifo eky’okutandikirako, waaliwo okukwatagana okujjuvu mu nkola y’ebintu byonna ebyalagulwa mu kunnyonnyola kw’ekiseera ekyo mu Danyeri 9:25–27. Wiiki nkaaga mu mwenda, ze myaka 483 ez’olubereberye ku myaka 2300, zaali za kutuuka eri Masiya, Oyo Afukiddwako Amafuta; era okubatizibwa kwa Kristo n’okufukibwako amafuta Omwoyo Omutukuvu mu A. D. 27, byatuukiriza ddala ebyali byogereddwako. Mu makkati ga wiiki ey’ensanvu, Masiya yali wa kuggyibwawo. Emyaka esatu n’ekitundu oluvannyuma lw’okubatizibwa kwe, Kristo yakomererwa, mu ttoggo ly’omwaka A. D. 31. Wiiki ensanvu, oba emyaka 490, zaali za kweyongera mu ngeri ey’enjawulo ku Bayudaaya. Mu kuggwaako kw’ekiseera kino, eggwanga lyateeka akabonero ku kugaana kwaalyo Kristo olw’okuyigganya abayigirizwa be, era abatume ne badda eri Abamawanga, mu A. D. 34. Emyaka 490 egy’olubereberye ku myaka 2300 bwe gyali nga giwedde, waali wasigadde emyaka 1810. Okuva mu A. D. 34, emyaka 1810 gituuka ku 1844. Malayika n’agamba nti, ‘Awo awo ekifo ekitukuvu kirirongoosebwa.’ Ebigambo byonna ebyali byasooka okulagibwa mu bunnabbi byali bituukiriziddwa awatali kubuusabuusa mu kiseera ekyateekebwawo. N’okubala kuno, buli kimu kyali kitegeerekeka bulungi era nga kikwatagana, okuggyako nti tekwalabika nti waliwo ekintu kyonna ekyatuukawo mu 1844 ekyaddamu okutuukana n’okulongoosebwa kw’ekifo ekitukuvu. Okwegaana nti ennaku zaaggwa mu kiseera ekyo kwali kuleeta ekibuuzo kyonna mu kutabulwatabulwa, era nga kwegaana emy positions egyali giteekeddwawo olw’okutuukirira kw’obunnabbi okutali kwa kwawula.”
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Lakini Mungu alikuwa amewaongoza watu wake katika vuguvugu kuu la Majilio; uweza na utukufu wake vilikuwa vimeandamana na kazi hiyo, naye hangeiruhusu ifikie mwisho katika giza na masikitiko, ikalaumiwa kana kwamba ilikuwa msisimko wa uongo na wa kishupavu. Hangeiacha neno lake liwe limezingirwa na shaka na kutokuwa na hakika. Ingawa wengi waliacha mahesabu yao ya awali ya vipindi vya kinabii, na kukana usahihi wa vuguvugu lililojengwa juu yake, wengine hawakuwa tayari kuziacha kanuni za imani na uzoefu zilizothibitishwa na Maandiko na kwa ushuhuda wa Roho wa Mungu. Waliamini kwamba katika kujifunza kwao unabii walikuwa wamekubali kanuni sahihi za ufasiri, na kwamba ilikuwa wajibu wao kushikilia kwa uthabiti kweli walizokwisha kuzipata, na kuendelea katika mkondo uo huo wa uchunguzi wa Biblia. Kwa maombi ya bidii walipitia upya msimamo wao, na kuyachunguza Maandiko ili kugundua kosa lao. Kwa kuwa hawakuweza kuona kosa lolote katika mahesabu yao ya vipindi vya kinabii, waliongozwa kuchunguza kwa ukaribu zaidi fundisho la patakatifu.” Pambano Kuu, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Twatelamikye na Sister White, mu kipande kilekile ambamo ono la Mto Ulai latambulishwa, kwamba “kunahitajika uchunguzi wa karibu zaidi sana wa Neno la Mungu.” Wanatheolojia watawasilisha somo la “vipindi vya kiunabii” katika kipande kilichotangulia kutoka katika The Great Controversy, kana kwamba “vipindi vya kiunabii” ambavyo Sister White anavizuia maelezo yake navyo, ni unabii ule mitano unaowakilishwa ndani ya unabii wa miaka elfu mbili na mia tatu. Hata hivyo, wadai wao, unabii nne wa hizo zinatajwa mahususi katika kipande hicho. Lakini “uchunguzi wa karibu zaidi sana” wa somo hilo unaonyesha kwamba usemi “vipindi vya kiunabii” katika wingi, katika maandishi ya Sister White, unarejelea kwa usahihi zaidi unabii ule mbili ambazo zilipaswa kutimizwa tarehe 22 Oktoba, 1844.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
ଜେବ୍ରିଏଲ୍ ଦାନିଏଲଙ୍କୁ ଚିହ୍ନଟ କରିଥିବା, ଦୁଇହଜାର ତିନିଶ ଅବଧିର ଅଂଶ ଥିବା, ପାଞ୍ଚଟି ନିର୍ଦ୍ଦିଷ୍ଟ ସମୟ-ଭବିଷ୍ୟଦ୍ବାଣୀ ଅଛି। ପ୍ରଥମଟି ଉଣଚାଶ ବର୍ଷକୁ ଚିହ୍ନଟ କରେ, ଯେତେବେଳେ “ରାସ୍ତା ଓ ପ୍ରାଚୀରଗୁଡ଼ିକ କଷ୍ଟକର ସମୟରେ ନିର୍ମିତ ହେବ।” ଦ୍ୱିତୀୟଟି ଖ୍ରୀଷ୍ଟଙ୍କ ବପ୍ତିସ୍ମା ଥିଲା, ଯାହା 457 BC ର ଆରମ୍ଭିକ ସମୟବିନ୍ଦୁଠାରୁ ଚାରିଶେ ତିରାଶି ବର୍ଷ ପରେ ଘଟିଲା। ତୃତୀୟଟି ଥିଲା ତାଙ୍କର କୃଶବିଧା, ଚତୁର୍ଥଟି ଚିହ୍ନଟ କରିଥିଲା ସେହି ସମୟକୁ ଯେତେବେଳେ ସୁସମାଚାର ଅନ୍ୟଜାତିମାନଙ୍କ ପାଖକୁ ଯିବ, ସେହି ଚାରିଶେ ନବେ ବର୍ଷର ଶେଷରେ, ଯାହା ବିଶେଷକରି ଯିହୂଦୀ ଜାତି ପାଇଁ ପୃଥକ କରାଯାଇଥିଲା; ଏବଂ ପଞ୍ଚମ, ଏବଂ କେବଳ ପଞ୍ଚମ, ସମୟ-ଭବିଷ୍ୟଦ୍ବାଣୀ, 1844 ମସିହାର ଅକ୍ଟୋବର 22 ତାରିଖରେ ଶେଷ ହେଲା। ପୂର୍ବବର୍ତ୍ତୀ ଚାରିଟି ସମୟ-ଭବିଷ୍ୟଦ୍ବାଣୀ 1844 ପୂର୍ବରୁ ବହୁ ଆଗରୁ ଶେଷ ହୋଇଥିଲା। ତେଣୁ, ସିଷ୍ଟର ହ୍ୱାଇଟ୍ ଯେତେବେଳେ ବହୁବଚନରେ “ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଅବଧିଗୁଡ଼ିକ” ବୋଲି ପ୍ରୟୋଗ କରନ୍ତି, ଯେଉଁଗୁଡ଼ିକ 1844 ରେ ଶେଷ ହେବାକୁ ଥିଲା, ସେ ବାସ୍ତବରେ ତାହାର ଅର୍ଥ କ’ଣ କରନ୍ତି?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Ngukusungula ukudumala kokuqala kwabaMillerite, uveza impendulo yalowo mbuzo:
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Ndzi vone vanhu va Xikwembu va tsakile hi ku rindzela, va langutele Hosi ya vona. Kambe Xikwembu xi kunguhatile ku va ringa. Voko ra xona ri funengete xihoxo eku hlayeni ka minkarhi ya vuprofeta. Lava a va langutele Hosi ya vona a va xi kumanga xihoxo lexi, naswona ni vavanuna lava dyondzeke swinene lava a va kaneta nkarhi na vona va tsandzekile ku xi vona. Xikwembu xi kunguhatile leswaku vanhu va xona va hlangana ni ku hela matimba. Nkarhi wu hundzile, kutani lava a va langutele Muponisi wa vona hi ku tsaka ka ku rindzela va va ni gome naswona va hele matimba, kasi lava a va nga rhandzi ku vonakala ka Yesu, kambe va amukele rungula hi ku chava, va tsakile leswaku a nga ta hi nkarhi lowu a wu languteriwile. Ku tivula ka vona a ku si khumba mbilu ni ku basisa vutomi. Ku hundza ka nkarhi a ku vekiwe kahle leswaku ku paluxa timbilu to tano. Hi vona vo sungula ku hundzuka va hlekula lava a va ri ni gome, va hele matimba, lava a va rhandza hakunene ku vonakala ka Muponisi wa vona. Ndzi vone vutlhari bya Xikwembu eku ringeni vanhu va xona ni eku va nyikeni ndzingo lowu lavisisaka swinene leswaku ku kumiwa lava a va ta chava va tlhelela endzhaku hi nkarhi wa ku ringiwa.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Yesu hamwe n’ingabo zose zo mw’ijuru barabahanze amaso n’impuhwe n’urukundo abo bari bamaze igihe kirekire bategerezanyije amatsiko aryoshe kubona uwo ubugingo bwabo bwakundaga. Abamarayika bari babagurukirako impande zose, kugira ngo babakomeze mu gihe c’ikigeragezo cabo. Abo birengagije kwakira ubutumwa bwo mw’ijuru basigaye mu mwiza, kandi ishavu ry’Imana rirabarurumbira, kuko batemeye kwakira umuco yari yarabarungikiye uvuye mw’ijuru. Abo bizerwa, n’aho bari bacitse intege kubera ugutenguha, batashobora gutahura igituma Umwami wabo ataje, ntibasizwe mu mwiza. Basubiye kandi kuyoborwa kuri Bibliya zabo kugira ngo basuzume ibihe vya kinyakuvugishwa. Ukuboko kw’Umwami kwavanwe kuri iyo mibare, maze ikosa rirasigurwa. Babonye yuko ibihe vya kinyakuvugishwa vyashika ku wa 1844, kandi ko ca kimenyamenya nyene bari baratanze kugira ngo berekane yuko ibihe vya kinyakuvugishwa vyari birangiye mu wa 1843, cemeza ko vyorangirira mu wa 1844.” Early Writings, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“ubuhanuzi bw’ibihe” ni bwo “buhanuzi bw’ibihe” “bwageze ku 1844,” ibyo Abamillerite babanje kwizera ko byageze ku 1843. “Ubuhanuzi bw’ibihe” bwageze ku 1844 bwari ibihe bitatu by’ubuhanuzi,” kandi byose bigaragarizwa ku mbonerahamwe za Habakuki. Kimwe muri ibyo bihe bitatu cy’igihe “gikora ku” 1844 gusa, naho ibindi bibiri bigera ku wa 22 Ukwakira 1844. Iminsi igihumbi na magana atatu na mirongo itatu n’itanu yageze ku munsi wa mbere nyir’izina wa 1844, igihe ugucika intege kwa mbere kw’Abamillerite kwageraga, maze igihe cyo gutinda cyo muri Habakuki igice cya kabiri, no cyo mu mugani w’inkumi icumi wo muri Matayo makumyabiri na gatanu, gitangira.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Danieri kitabu kya munani, msitari wa ikumi na ne, mazuva magana mabiri na mazana matatu gaishire ku Itariki 22 ya Oktoba, 1844, kandi emyaka enkumi ibiri magana ataano na makumi abiri, eya “ebihe musanju” ebyarwaniire obukama obw’obukiizi obwa Yuda, nayo yaahera aho. Mu msitari wa ikumi na ishatu ogwa Danieri munani, Palimoni yeyetongora nka Omutegyeki w’Emibaro Ow’Okutangaaza, kandi “ensengeka” n’“omuhanda” eby’obunabbi ebyo yahereyeyo hanyuma byarimu byibura obunabbi bw’ebiro n’ebihe ikumi oburikumagana.
We will begin to consider these truths further in the next article.
Katika makala inayofuata, tutaanza kuyachunguza zaidi kweli hizi.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
Kristo apèse na mokili liteya oyo esengeli kokomama na makanisi mpe na molimo. “Oyo nde bomoi ya seko,” elobaki Ye, “ete báyeba Yo, Nzambe se moko ya solo, mpe Yesu Kristo, oyo otindaki.” Kasi Satana asalaka na makanisi ya bato, alobaka ete, Salá likambo oyo to wana, mpe bokozala lokola banzambe. Na makanisi ya bokosi atindaki Adama mpe Eva bátiya ntembe na liloba ya Nzambe, mpe na esika na yango batia liteya moko oyo ememaki na kobuka mibeko mpe na kozanga botosi. Mpe mayele na ye ya lokuta ezali kosala lelo oyo kaka ndenge esalaki na Edene. Tango Kristo ayaki na mokili na biso, aponaki babomi mbisi ya komikitisa lokola moboko ya lingomba na Ye. Na bayekoli oyo amekaki kolimbola ezaleli ya bokonzi na Ye mpe ya mosala na Ye. Kasi bososoli na bango ya moke ezalaki kotia Ye epekiseli. Bazalaki kozwa mateya ya bakomeli mpe ya Bafariseo, mpe yango wana mingi ya oyo bandimaki ezalaki ya solo te. Mpe atako Kristo azalaki na makambo mingi ya koloba na bango, bakokaki koyoka mingi te na oyo azalaki na mposa makasi ya koyebisa bango.
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Kristo anaona watu wa dini wa wakati huu wamejaa sana mawazo potovu hata hakuna nafasi katika nia zao kwa ajili ya kweli. Kwa elimu inayotolewa, walimu huchanganya mawazo ya waandishi wasioamini. Hivyo wamepanda magugu katika nia za vijana. Wanatoa matamshi ya mawazo ambayo hayapaswi kuwasilishwa kwa vijana wala wazee, bila kamwe kufikiri ni mbegu ya namna gani wanayopanda, wala mavuno watakayolazimika kuvuna kama matokeo yake.” Review and Herald, Julai 3, 1900.