We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Tukamaliza makala ya hivi karibuni kwa kifungu kutoka katika Prophets and Kings, ambapo Dada White alionyesha kwamba Danieli alikuwa akitafuta “kuelewa uhusiano uliokuwapo kati ya miaka sabini ya utumwa, kama ilivyotabiriwa kwa njia ya Yeremia, na ile miaka elfu mbili na mia tatu ambayo katika maono alimsikia mjumbe wa mbinguni akitangaza kwamba ingepita kabla ya kutakaswa kwa patakatifu pa Mungu.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Etu usonîke cinjî cin sukin nînye ànji amaa ku byàkààlûngù bi ntâlûngù byàkatwàdikibwako muumîke; ne ku ndekeelu wa ewu umwenenu mùne Daniele wakumvwa ‘mukalenge umwe wa bazhilo ùdyàmba, ne mukalenge mukwàbò wa bazhilo wakambila ewu mukalenge uvwa wàmba ne, Umwenenu awu newìkalè too ne dîyi?’ Daniele 8:13. Mwandamuna wàkapààdibwà awu ne, ‘Too ne matuku nkàmà ibidi ne nkàmà isatu; penepo kaaba kà cijila nekàsukudiibwe’ (mvensà wa 14), kàkamùjuula ne dipàngadika dinene. Bulelela bwônsò wakàkèba ne bukolè buumvwija bwa umwenenu awu. Kàvwakù mwà kumvwija dîsangisha dìvwà ne bwobù bupika bwa bidimu makumi mwandamutekète, buvwàbo bamanyìshe kuumusha kùdì Yeremiya, ne bidimu binunu bibidi ne nkàmà isatu byàkamùmvwija mu umwenenu ne mùtùmà wa mu dyulu wakambà ne bìvwa ne cya kulènguluka kumpàla kwa kusukudiibwa kwa kaaba kà cijila kà Nzambì. Mwanjelo Gabriyele wakamupèèsha diumvwija dipiàne; kàdi pashììshe mupròfeta awu pàkàkumvwa mêyì aa ne, ‘Umwenenu … newìkalè wa matuku àbûngì,’ wakawà mu lupungù. ‘Mêmè Daniele, ngakawà mu lupungù,’ mùdìye wàmbà pa bwalu bwa cìmwenzèlà aci, ‘ne ngàkalwala matuku kampànda; paanyimà pashììshe ngakajuuka, ne ngakènza mudimu wa mfùmù; ne ngakashààla mutàcìshììbwe ne umwenenu awu, kàdi kakùvwa muntu nànsha umwe uvwa wùùmvwa to.’ Mivensà ya 26, 27.” Bapròfeta ne Bamfùmù, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Millerite wenyewe hawakuwahi kufikia uelewa kamili wa ujumbe wa msingi walioutangaza. Wakati ulipofika ambapo Simba wa kabila la Yuda alitafuta kutoa habari zaidi juu ya “nyakati saba,” waliingia katika uzoefu wa Laodikia, na miaka saba baadaye wakaikataa kabisa nuru ya “nyakati saba.” Hawakuona kamwe uhusiano kamili wa miaka sabini na miaka elfu mbili na mia tatu, ambao Danieli alikuwa ametafuta kwa bidii kuuelewa. Danieli anawawakilisha watu wa Mungu wa siku za mwisho.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Ntoto wa ku-sepela sabbat za o, ni sehemu ya agano iliyopewa Israeli ya kale iliyojumuisha nuru ya pumziko la nchi kila mwaka wa saba. Agano hilo lilijumuisha mzunguko wa miaka saba ukijirudia mara saba. Lilijumuisha kuachiliwa na kurejeshwa kwa mali na watumwa katika hitimisho la mwisho la ile mizunguko saba ya miaka saba (miaka arobaini na tisa) wakati wa maadhimisho yajulikanayo kuwa yubile. Wayahudi hawakutii kanuni hizo za agano, na 2 Mambo ya Nyakati ilionyesha kwamba ile miaka sabini ya utumwa, iliyonenwa na nabii Yeremia, iliwakilisha miaka mia nne na tisini ya uasi uliotangulia. Katika miaka mia nne na tisini, kama Israeli ya kale ingalikuwa imetii maelekezo yaliyo ndani ya agano kama yalivyowekwa katika Mambo ya Walawi ishirini na tano, kungalikuwako jumla ya miaka sabini miongoni mwa miaka hiyo ambamo nchi ilipumzika. Mwaka wa kibiblia una siku mia tatu na sitini, na siku mia tatu na sitini zikizidishwa kwa saba (“nyakati saba”) ni sawa na siku elfu mbili mia tano na ishirini.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
’imyaka makumi indwi zifitanye isano idashidikanywaho no kuruhuka kw’ihugu, na byo bikaba bifitanye isano idashidikanywaho na “ibihe birindwi.” Daniyeli yashakaga “gusobanukirwa isano” iri hagati y’“ubunyage bw’imyaka makumi indwi” n’“imyaka ibihumbi bibiri na magana atatu” “mbere yo kwezwa kw’ubuturo bwera bw’Imana.” Bityo rero yashakaga gusobanukirwa isano iri hagati y’iyerekwa rya “chazon” n’iyerekwa rya “mareh.” Ntibishoboka gusobanukirwa iyo sano utemeye kuruhuka kw’ihugu kuvugwa mu Balewi makumyabiri na gatanu na makumyabiri na gatandatu, gufitanye isano n’ubunyage bw’imyaka makumi indwi bwavuzwe na Yeremiya. Niba mutemera ko “ibihe birindwi” bigereranya igihe cy’ubuhanuzi cy’imyaka ibihumbi bibiri na magana atanu na makumyabiri, mwikura mu mubare w’abagereranywa na Daniyeli mu minsi y’imperuka. Abamilerite bemeraga ko “ibihe birindwi” byari ubuhanuzi bw’igihe, ariko Ubadiventisime ntibukibwemera.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Daniel, pamwe chete navaporofita vose, anomiririra vanhu vaMwari pakuguma kwenyika, uye mashoko aSista White pamusoro pechido chake chokunzwisisa ukama huri pakati pamakore makumi manomwe (iwo “nguva nomwe”) nemakore zviuru zviviri namazana matatu, anomiririra chido chinofanira kuva muvanhu vaMwari vemazuva okupedzisira. Sezvakataurwa muzvinyorwa zvakapfuura, hapana zvokwadi dzinomiririrwa pamachati a1843 naa1850 dzisina kutsigirwa zvakananga (zvakadzokororwa kazhinji) muzvinyorwa zvaSista White.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Vito vya thamani vya Miller vitaangaza mara kumi zaidi katika Kilio cha Usiku wa Manane cha siku za mwisho, na kwa kufanya hivyo, vito hivyo vinawakilisha jaribu la mwisho kwa wanawali wa Uadventista. Vito hivyo ni kweli za msingi zinazowakilishwa juu ya mbao za Habakuki, na ni vile vito vilivyokuwa ndani ya kisanduku vilivyowekwa juu ya meza katikati ya chumba cha Miller. Jaribu la msingi ndilo jaribu la mwisho, lakini vivyo hivyo ilivyo mamlaka ya Roho ya Unabii. Kuzikataa kweli za msingi, ambazo zilifananishwa kama vito katika ndoto ya Miller, ni kwa wakati huohuo kumkataa Roho ya Unabii.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Satani ka ulevu ni veivakaisini ena iotioti sara, sa na qai vakavuna me sa sega ni yaga na i vakadinadina ni Yalo ni Kalou. ‘Ni sa sega na raivotu, sa rusa na tamata’ (Vosa Vakaibalebale 29:18). Ena cakacaka vakamaqosa o Satani, ena sala e duidui kei na veiqaravi e duidui, me vakayavalataka na nodra vakabauta na i vakadinadina dina na lewe ni nona tamata vo ni Kalou. Ena kauta mai na veiraivotu lasu me veivakacalai, ka na vakatautauvatataka vata na ka lasu kei na ka dina, me vakasisilataki ira kina na tamata me ra raica na ka kecega e vakatokai me raivotu me vaka ga e dua na mataqali yalowai. Ia o ira na yalododonu dina, ni ra vakatauvatana na ka lasu kei na ka dina, era na rawata kina na kila me ra vakaduiduitaka na kedrau duidui.” Selected Messages, volume 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Sasa tunaangazia kuongezeka kwa maarifa kulikotokea katika historia ya Wamillerite kuanzia 1798 hadi 1844, lakini tunatambua kwamba, ijapokuwa Wamillerite walikuwa sahihi katika matumizi yao ya kinabii, walizuiliwa na historia ambayo ndani yake waliinuliwa. Sasa tuko katika siku za mwisho, na katika kizazi cha mwisho (cha nne) cha Uadventista. Katika kipindi hiki cha wakati, Uadventista umefundishwa mno kwa mapokeo na desturi (vito bandia) kiasi kwamba haujui tena kweli za msingi zilikuwa zipi. Kutokujua kweli hizo ni zipi kunazuia Uadventista kuelewa umuhimu wa kweli hizo, na kunafanya kuwa bila maana maagizo yale yaliyorudiwa-rudiwa ya kulinda na kuhifadhi kweli hizo.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Kabla hatujaendelea zaidi katika tafsiri ya Gabrieli kuhusu njozi ya Mto Ulai, tutashughulikia mambo machache yanayohusiana na kweli za msingi na mamlaka ya Roho ya Unabii. Wanatheolojia wa kisasa wanadai kwamba kifungu kifuatacho kinatambulisha kwamba unabii mrefu zaidi wa wakati katika Biblia ni miaka elfu mbili na mia tatu.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
Ukufiza kwa abigishwa ababwirizaga “inkuru nziza y’ubwami” mu kuza kwa mbere kwa Kristo, kwari kugira ihuye n’ukufiza kwa baabo batangazaga ubutumwa bw’ukuza kwe kwa kabiri. Nk’uko abigishwa bagiye babwiriza bati: “Igihe kirasohoye, kandi ubwami bw’Imana buri hafi,” ni ko na Miller n’abo bari bafatanyije batangaje yuko igihe cy’ubuhanuzi kirekire kuruta ibindi kandi cya nyuma kigaragazwa muri Bibiliya cyari hafi kurangira, ko urubanza rwari hafi, kandi ko ubwami bw’iteka bwari bugiye gutangizwa. Ukubwiriza kw’abigishwa ku byerekeye igihe kwari gushingiye ku byumweru mirongo irindwi byo muri Daniyeli 9. Ubutumwa bwatanzwe na Miller n’abo bari bafatanyije bwatangazaga iherezo ry’iminsi 2300 yo muri Daniyeli 8:14, kandi ayo byumweru mirongo irindwi ni umugabane wayo. Ukubwiriza kwa buri ruhande kwari gushingiye ku isohora ry’igice gitandukanye cy’icyo gihe gikomeye kimwe cy’ubuhanuzi.
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Vangeli va kwali, William Miller ne vashikaho vake kavatonene, vene kwavene, kuhasa kumona vyosena uleme wa ujumbe uo vakatwale. Mipuko ya kuluwila ya yambile kale muchechi yakavakingishila kufika kuutapulo wa vene wa shihande shimo sha maana muuprofeto. Shikaho, chipwe vakambulwile ujumbe uo Kalunga avapele kuti vaupele kaye, oloze, mwomwo ya kutalulula mwomwo wa mana alo, vakayanda kuvenguluka.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Mu nzandiko havuga ko, “Miller na bagenzi be batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma kigaragazwa muri Bibiliya cyari kigiye kurangira,” kandi abahanga mu bya tewolojiya bavuga ko icyo gihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma ari imyaka ibihumbi bibiri na magana atatu. Bakomeza kuvuga ko ari cyo Mushiki wacu White arimo agaragaza muri iyo nzandiko, kuko, nk’uko babivuga, arimo kuvuga mu buryo butaziguye ku gihe cy’imyaka ibihumbi bibiri na magana atatu. Bahumye amaso ku isano iri hagati y’imyaka mirongo irindwi n’igihe cy’imyaka ibihumbi bibiri na magana atatu. Bahumye amaso ku mucyo Daniyeli yashakaga gusobanukirwa.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
ਐਲਨ ਵ੍ਹਾਈਟ ਇੱਕ ਮਿਲਰਾਈਟ ਸੀ, ਅਤੇ ਉਹ ਉਹਨਾਂ ਸੁਨੇਹਿਆਂ ਨੂੰ ਜਾਣਦੀ ਸੀ ਜੋ 1843 ਦੀ ਪਾਇਨੀਅਰ ਚਾਰਟ ਉੱਤੇ ਰੱਖੇ ਗਏ ਸਨ, ਅਤੇ 1850 ਦੀ ਉਸ ਪਾਇਨੀਅਰ ਚਾਰਟ ਉੱਤੇ ਵੀ ਜੋ F. D. Nichols ਵੱਲੋਂ ਪ੍ਰਕਾਸ਼ਿਤ ਕੀਤੀ ਗਈ ਸੀ। 1850 ਦੀ ਚਾਰਟ, ਜੋ ਨਿਕੋਲਜ਼ ਵੱਲੋਂ ਤਿਆਰ ਕੀਤੀ ਗਈ ਸੀ, ਨਿਕੋਲਜ਼ ਦੇ ਘਰ ਵਿੱਚ ਠੀਕ ਉਸੇ ਸਮੇਂ ਤਿਆਰ ਕੀਤੀ ਗਈ ਜਦੋਂ ਜੇਮਜ਼ ਅਤੇ ਐਲਨ ਵ੍ਹਾਈਟ ਨਿਕੋਲਜ਼ ਦੇ ਨਾਲ ਰਹਿ ਰਹੇ ਸਨ। ਬਾਈਬਲ ਵਿੱਚ ਸਭ ਤੋਂ ਲੰਮਾ ਭਵਿੱਖਬਾਣੀਕਾਲ, ਜੋ ਉਹਨਾਂ ਦੋਹਾਂ ਚਾਰਟਾਂ ਉੱਤੇ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਤੇਈਂ ਸੌ ਵਰ੍ਹੇ ਨਹੀਂ ਹਨ; ਉਹ ਲੇਵੀਆਂ ਦੀ ਪੁਸਤਕ ਛੱਬੀ ਦੇ “ਸੱਤ ਸਮੇਂ” ਹਨ।
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
कहना कि पूर्ववर्ती अंश तेईस सौ वर्षों की, सबसे लंबी और अंतिम भविष्यद्वाणीगत अवधि के रूप में, प्रेरित पहचान है, यह सिस्टर व्हाइट के लेखनों को परस्पर-विरोधी ठहराना है। यदि वह उस अंश के विषय में वही मानती थीं जो धर्मशास्त्री दावा करते हैं, तो फिर इसका क्या अर्थ है जब वह उन चार्टों का समर्थन करती हैं जो “सात समय” को स्थापित करते हैं?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ninkwete kutya ichati ya 1843 yalongokiwe nu kuboko kwa Mwami, kabili ukuti tayafwile ukupilibulwa; ukuti imibala iyo yali fyonse ngefyo Ena alefwaya; ukuti ukuboko Kwe kwali paulu kabili kwafisile ubucushi mu fimo pa mibala, pakuti takwali nangu umo uwakukubona, ukufika fye apo ukuboko Kwe kwafumishiwe.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Abo balingala kusimbika mimeneno myabo ne nsimo syabo banga bakombola nti pa chati ya 1843, Nyasaye yakhalira omukono kukola pa busobosi bwa “emirundi musanju,” okhula lwe yakhubusa omukono kwakwe khuliho inyuma wa tsiku tsindi. Obunyala bwa lyoo litalo ni nti Sista White yakhanyoola tsikhono tsi Nyasaye yakhubusa omukono kwakwe ku mibare; omukono kwakwe kwakhubusibwa imbeli wa October 22, 1844, inyuma hachache wa obunyifu bwa khubanza. Mu bujulizi bwakwe bwa likhuba eryo, yakhayilula obusobosi bwakhonyolebwa, ne khuli habulafu nti obusobosi obwo shibwali bwa “emirundi musanju.”
“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, 237.
“Bā ba-ka-kwāmīna, ba-sikitikīne, bātabāsi kutegera impamvu Umwami wabo ataje, ntibaretse mu mwijima. Bongeye kuyoborwa kuri za Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwakuwe ku mibare, kandi ikosa rirasobanurwa. Babonye ko ibihe by’ubuhanuzi byageze ku wa 1844, kandi ko ibimenyetso bimwe na bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiriye mu wa 1843, byagaragazaga ko byari kurangira mu wa 1844.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Rabbin destê xwe “ji ser wêneyan rakir, û xeletî hate ravekirin,” wê demê wan nas kir ku “heman delîlê ku wan pêşkêş kiribû da ku nîşan bide heyamên pêxemberî di 1843-an de hatin girtin, îspat dikir ku ew di 1844-an de bidawî bibin.” Heyamên pêxemberî yên ku di destpêkê de hatibûn bawer kirin ku di 1843-an de bidawî dibin, li ser nexşeya 1843-an hatine temsîl kirin; ev jî ew nexşeyê ye ku her yek ji sê sed wazîrên Millerite bikar anî. Heyamên pêxemberî yên ku li ser wê nexşeyê hatine temsîl kirin û ku di 1843-an de hatibûn girtin, bûn du hezar û sê sed salên Daniel beşa heştan, ayeta çardehan, du hezar û pênc sed û bîst salên Leviticus bîst û şeş, û hezar û sê sed û sî û pênc salên Daniel diwanzdehan. Piştî bêhêvîbûna yekem, Rab destê xwe ji wê xeletiyê rakir û Millerite paşê nas kirin ku heman delîlê ku dawiya heyamên pêxemberî di 1843-an de diyarkiribû, bi rastî îspat dikir ku ew heyam di 1844-an de bidawî bûne.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
ខាងក្រាហ្វិកឆ្នាំ 1850 ត្រូវបានរៀបចំឡើងនៅឆ្នាំ 1850 ហើយត្រូវបានដាក់លក់នៅខែមករា ឆ្នាំ 1851។ អេលែន វ៉ៃត៍ បានកត់ត្រាថា ខាងក្រាហ្វិកនោះក៏ជាការសម្រេចបំពេញនៃហាបាគុកផងដែរ ដូចដែលនាងក៏បានកត់ត្រាទាក់ទងនឹងខាងក្រាហ្វិកឆ្នាំ 1843 ផងដែរ។ ខាងក្រាហ្វិកនោះក៏តំណាងឲ្យរយៈពេលទំនាយដែលវែងជាងគេផងដែរ គឺជា “ប្រាំពីរដង” នៃលេវីវិន័យ ជំពូក 26។
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Nikabona y’uko Imana yari muri ico gikorwa co gusohora iyo karata cakozwe na Mwene Data Nichols. Nabonye yuko muri Bibliya harimwo ubuhanuzi bwerekeye iyo karata, kandi nimba iyo karata yagenewe ubwoko bw’Imana, nimba [ari] ihagije ku muntu umwe, ni ko iri no ku wundi, kandi nimba umwe yari akeneye karata nshasha ishushanywe ku rugero runini kurushiriza, bose bayikeneye nk’ukwo nyene.” Manuscript Releases, volume 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Ku mekwonga ete mpangi White awumbulwile na bosolo ntangu yina tubulaka mambu ya kele na ntwala ete ba Millerite “samunaka ete ntangu ya profesi yina kele ya kule nda mpi ya nsuka, yina Biblia memonisa, vandaka pene-pene ya kusuka,” kele ya kusungama, sambu ya kele kieleka nde basalaki buna. Kansi kukwonga ete “ntangu ya profesi” yina “ya kule nda” kele bamvula mafunda zole na nkama tatu me bikula kimbangi ya Mpangi White kutelemina yandi mosi, mpi kutelemina masonuku ya masolo ya ntama. Kundima nsamu yina ya luvunu kele kundima luvunu; mpi na bilumbu ya nsuka, bantu yina baponaka kundima luvunu, basalaka buna sambu bazolaka ve kieleka.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Yesu katakukiyoyema mwene kwa mwujiza na aina fulani ya usingizi wa Kiungu ili apite katika mateso ya msalaba. Yesu aliteswa kwa mateso ya Kiungu, mbali sana kuliko chochote miongoni mwa viumbe Vyake ambacho kingeweza kustahimili. Hata hivyo mwanadamu aliumbwa kwa mfano Wake, na uvuvio hutambulisha kwamba mwanadamu anapaswa kushinda kama Yeye alivyoshinda. Kile kilichomwezesha Kristo kustahimili mateso ya msalaba kilikuwa ni sifa aliyokuwa nayo, ambayo mwanadamu naye anayo.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Yesu, mwanditsi na mkamilishaji wa imani yetu, tumkazie macho; ambaye, kwa ajili ya furaha iliyowekwa mbele yake, alivumilia msalaba, akiidharau aibu yake, naye ameketi mkono wa kuume wa kiti cha enzi cha Mungu. Waebrania 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Yesu yahaniriye imibabaro y’umusaraba, kuko yari afite intego yashyizwe imbere ye; kandi twaremwe mu ishusho ye, bityo tukaba ibiremwa bishishikazwa n’intego. Ibyo ni kimwe mu bigize kamere y’irema ryacu. Niba twaragejejwe aho twizera ko gusobanukirwa n’imfatiro z’Abadiventisiti bidafite umumaro, ntituzagira icyatuma dukora icyo kintu nyine. Impamvu rukumbi iva ku Mana ishobora gukangurwa na Mwuka Wera kugira ngo dutsinde iyo mimerere y’i Lawodikiya ni ugukunda ukuri. Gukunda ukuri kuzageragezwa n’uko hazaboneka imigenzo n’imihango byoroshye byateguwe kugira ngo bihumurize amatwi yacu ararikira kumva ibidushimisha. Niba, mu munezero woroheje wacu w’i Lawodikiya, tudafite icyifuzo cyo gusobanukirwa ukuri ku bwacu ubwacu, tuzarimbuka. Aha ni ho Ubudiventisiti buhagaze muri iki gihe.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daniel ni mfano wa watu wa Mungu katika siku za mwisho wanaotafuta, kwa njia ya neno la unabii, kuelewa uhusiano kati ya utumwa wa miaka sabini na unabii wa miaka elfu mbili na mia tatu. Kutambua unabii wa miaka elfu mbili na mia tatu kuwa ndio kipindi cha unabii kilicho kirefu zaidi na cha mwisho ni kukataa kweli za msingi za Uadventista, na wakati huohuo kukataa mamlaka ya Roho ya Unabii. Kudai kwamba Millerites walipowasilisha kipindi cha unabii kilicho kirefu zaidi na cha mwisho, hicho kilikuwa ni miaka elfu mbili na mia tatu, ni kukataa kumbukumbu ya kihistoria.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Qjey wê ji bo pêşerojê tiştî tune ye ku jê bitirsin, tenê ev nebe ku em rêya ku Xudan me tê de birêve birûve, û hînkirina Wî di dîroka me ya borî de ji bîr bikin.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
جبرائيل هات دانيال ئاويزي بدات بۆ تێگەيشتنی هەردوو ديدگای «mareh» و «chazon»، و فەرمانی پێدا کە لە مێشکی خۆيدا هەردوو ديدگا لێک جيا بکاتەوە، هەرچەندە بە ئاشکرا پەيوەنديیەکی پێشبينيکارانەيان هەبوو. ئەو ديدگايە شانشينييەکانی پێشبينيی مێژووی پيرۆز لە بەشی حەوت و هەشت لەخۆ گرتبوو، کە دووبارەکردنەوە و فراوانکردنی هەمان ئەو شانشينيانە بوو لە بەشی دوو. ئەو زانيارييە گفتوگۆی ئاسمانی لەخۆ گرتبوو کە يەک ديدگا وەک پێشێلکردن و خوارخستنەوەی پيرۆزگای خودا و گەلی ئەو نيشان دەدا، و ئەوی تریش ديدگای کارەکەی گەڕاندنەوەی گەل و پيرۆزگا بوو.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Gabriel ren kũshîrî teen a, tii Millerite-ra khûngkat thein mîrîr nung ra kûrupru tiim a, mîrîr ana-shi hî pîhnii vision-ru khûngkat tsii kâ a, khâng interpretation hî chîkâk pîhse mental separation se lâmrîr command hî fulfill mîrîr khânra ni ba note se lâmrîr a. Distinction-ru tsii kâ pîhnii word-ru hî represent se a, khâng ani hî “determined” ta translate se a.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Amaviki mirongo irindwi yategetswe ku bwoko bwawe no ku bw’umurwa wawe wera, kugira ngo kurangiza igicumuro, no gukuraho ibyaha, no gukora impongano ku bw’ibicumuro, no kuzana gukiranuka kw’iteka ryose, no gushyiraho ikimenyetso ku iyerekwa no ku buhanuzi, no gusiga amavuta Ahera Cyane. Nuko menya kandi usobanukirwe yuko, uhereye igihe itegeko rizasohokera ryo gusana no kubaka Yerusalemu kugeza kuri Mesiya, Igikomangoma, hazabaho amaviki arindwi, n’amaviki mirongo itandatu n’abiri: umuhanda uzongera kubakwa, n’urukuta, ndetse no mu bihe by’amakuba. Kandi nyuma y’amaviki mirongo itandatu n’abiri Mesiya azacibwaho, ariko atari ku bwe ubwe: kandi abantu b’igikomangoma kizaza bazarimbura umurwa n’ubuturo bwera; kandi iherezo ryabyo rizaba nk’umwuzure, kandi kugeza ku mpera y’intambara kurimbuka kwategetswe. Kandi azakomeza isezerano na benshi mu cyumweru kimwe: kandi hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ubwinshi bw’ibizira azaharindura ah’ubutayu, kugeza ku iherezo, kandi ibyategetswe bizasukwa ku hatereranyijwe. Daniyeli 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
هەفتا هەفتەیەک (چوار سەد و نەوەد ساڵ) بۆ گەل و شارە پیرۆزەکە دیاریکراون. ئەو وشەیەی وەرگێڕدراوە بە «دیاریکراو» واتای «بڕاوە» یان «لە جیا کراوە» دەگەیەنێت، و ئەو وشەیە ماوەیەک یان دەمێکی تاقیکردنەوە بۆ جولەکەکان و ئۆرشەلیم ناساندووە. هەروەها ئەو ماوەیە نوێنەرایەتیی ئەو سەردەمی یاخیبوونە دەکرد کە بووە هۆی وێرانبوونی ئۆرشەلیم و بە دیل بردنی حەفتا ساڵە. ئەو چوار سەد و نەوەد ساڵە پاشان «دیاریکران»، و دەستیان پێکرد لە فەرمانی سێیەمەوە. یەکەمین چوار سەد و نەوەد ساڵی یاخیبوون بووە هۆی سێ هێرشی نەبوخەدنەسر، وێرانکردنی کۆتاییی ئۆرشەلیم، و پەرشوبڵاو بوون و دیلایەتیی حەفتا ساڵەی ئیسرائیلی ڕاستەقینە لە بابلی ڕاستەقینەدا.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
بەڵگەنامەی یەکەم کۆتایی بە دیلایەتی هێنا و دەستپێکی کاری نوێکردنەوەی ئۆرشەلیم نیشان دا. بەڵگەنامەی سێیەم دەستپێکی دوو هەزار و سێ سەد ساڵ نیشان دا. هاتنی فریشتەی یەکەم کۆتایی بە دیلایەتی ئیسرائیلی ڕۆحانی لە بابلی ڕۆحانی بۆ ماوەی هەزار و دوو سەد و شەست ساڵ هێنا، و هەروەها دەستپێکی ماوەی چل و شەش ساڵی نیشان دا، کاتێک مەسیح میللەرایتییەکانی بەکار هێنا بۆ ئەوەی لە دیلایەتی دەرچن و پەرستگایەکی ڕۆحانی بنیات بنێن.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Ekyambo ekivvuunulwa emirundi ebiri nga “ekisaliddwawo” mu nnyiriri amakumi abiri mu mukaaga n’amakumi abiri mu musanvu kye “charats,” era kitegeeza “okufumita/okuluma” ne “ekiragiro ekisaliddwawo.” Mu bunnabbi kyali “kisaliddwawo” nti obwapapa bwandifunye “ekiwundu” ekitta, ku nkomerero y’obusungu obusooka. Eryo ly’ekkyo ekimu Danyeri ky’akozesa mu ssuula ey’ekkumi n’emu, olunyiriri olw’amakumi asatu mu mukaaga.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Naye mfalme atatenda sawasawa na mapenzi yake; naye atajiinua, na kujitukuza juu ya kila mungu, naye atasema maneno ya ajabu dhidi ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itakapokamilika; kwa maana lile lililokusudiwa litafanyika. Danieli 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Vesi ya makumi tatu na sita, “mfalme” ni upapa. Upapa ulipaswa kufanikiwa hadi mwaka 1798, wakati ulipopokea jeraha lake la mauti. Ndipo “ghadhabu” ya kwanza ilipaswa “kutimizwa,” kwa maana “ghadhabu” hiyo ilikuwa “imeamriwa” (imeagizwa) “kutendeka.” Mwishoni mwa ghadhabu ya kwanza dhidi ya ufalme wa kaskazini wa Israeli, iliyoanza mwaka 723 KK na kuishia mwaka 1798, upapa ulipokea “jeraha la mauti.” Neno “imeamriwa” maana yake ni “jeraha.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Na nikiwona kimoja cha vichwa vyake kana kwamba kilikuwa kimejeruhiwa hata kufa; na jeraha lake la mauti likapona; nao ulimwengu wote ukamstaajabia yule mnyama. Ufunuo 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Waandikili wa Miller waliweka msingi wa mfumo wao wa kinabii juu ya mamlaka mbili ziletazo ukiwa: upagani ukifuatiwa na upapa. Walifahamu kwamba mamlaka hizo mbili zilipaswa kukikanyaga-kanyaga patakatifu pamoja na jeshi, kama ilivyowakilishwa katika njozi ya “chazon” ya Danieli sura ya nane, aya ya kumi na tatu.
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? Daniel 8:13.
Basi nayumvwìkìla omutima umwe azimakwega, n’omutima mukwawo azimakwega wamwambila oyo mutima azimakwega eyavwìkìla ati: “Ekyoleso ekyo ekya ku mpongano ya buliijo, n’ekyonoonyi eky’okuzikiriza, kirimala bbanga ki, okuwaayo awatukuvu n’eggye okulinyirirwa wansi?” Danieli 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
A nguvu ya uharibifu ya kipapa ilipaswa kukanyaga-kanyaga patakatifu na jeshi kwa muda wa miaka elfu moja mia mbili na sitini.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Nanga lukinza lwa ku nzevo lu pa ngaanda ya Nzambi, ulusekeleko, kadi kulupeeme to; pantu lulupeebwe ku Bapanzi ba maanga: ne mbanza wa cijila bakawutampula ku makasa myedi makumi ana ne ibili. Kadi nempeela bukole ku bambangi bami babidi, ne bakambila buprofete moba lukama lumwe ne magana abidi ne makumi mutanda, bavwale bivwalu bya cililo. Kusokolola 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
1798년 첫째 분노의 끝에, 예언은 교황권을 “상하게” 하도록 정하여져 있었다. 다니엘 9장에서 그 정하심은 마지막 두 절에 제시되어 있으며, 그 절들에서 두 번 “정하여진”으로 번역된 단어는 “하존(chazon)” 이상과 관련되어 있다. 반면, 24절에서 “정하여진”으로 번역된 단어는 다른 히브리어 단어이며 “마레(mareh)” 이상과 관련되어 있다. 마지막 날들의 하나님의 백성을 대표하는 다니엘은, 가브리엘이 그에게 정신적으로 분리하여 이해하라고 말한 그 두 이상의 관계를 깨닫고자 구하고 있었다.
We will continue this subject in the next article.
Tuzakomeza somo hili katika makala inayofuata.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Xwedê peyamekî nû nade me. Divê em wê peyamê ragihînin ku di 1843 û 1844 de me ji dêrên din derxist.” Review and Herald, 19ê Çile, 1905.