Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabrieli akamjia Danieli baada ya yeye kufahamu miaka sabini ya uhamisho wa unabii wa Yeremia, na kiapo na laana ya Musa.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Mu mwaka gwa mbere gwa butemi bwiwe, jewe Daniyeli nasanze mu bitabu igitigiri c’imyaka, iyo ijambo ry’Uhoraho ryashitse kuri Yeremiya umuhanuzi, yuko azoshitsa imyaka mirongo indwi mu kurandurwa kwa Yerusalemu.... Egome, Abisirayeli bose baracumuye ku mategeko yawe, mbere barayavuyeko kugira ngo ntibumvire ijwi ryawe; ni co gituma umuvumo wadusutsweko, hamwe n’indahiro yanditswe mu mategeko ya Mose, umusavyi w’Imana, kuko twacumuye kuri we. Kandi yemeje amajambo yiwe, ayo yavuzwe kuri twebwe no ku bacamanza bacu baduciriye urubanza, mu kutuzanako ivyago bikomeye; kuko munsi y’ijuru ryose hatigeze gukorwa nk’ivyakozwe kuri Yerusalemu. Nk’uko vyanditswe mu mategeko ya Mose, ivyo vyago vyose vyatubayeko; yamara ntitwigeze dusaba imbabazi imbere y’Uhoraho Imana yacu, kugira ngo duhindukire kure y’ibicumuro vyacu, kandi dutahure ukuri kwawe. Ni co gituma Uhoraho yagavye ku cago, akakidushitsako; kuko Uhoraho Imana yacu agororotse mu bikorwa vyiwe vyose akora: kuko tutumviye ijwi ryiwe. Daniyeli 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Kigambo ambacho Danieli alitumia, kinachotafsiriwa kuwa “kiapo,” ni neno lilo hilo alilotumia Musa, linalotafsiriwa kuwa “mara saba,” katika Mambo ya Walawi ishirini na sita. Dada White anatufahamisha kwamba katika sura ya tisa, Danieli alikuwa akitafuta kuelewa uhusiano kati ya kipindi cha Yeremia cha miaka sabini na kipindi cha miaka elfu mbili na mia tatu. Katika sura ya nane, Gabrieli alikuwa ameagizwa kumfahamisha Danieli maono ya zile siku elfu mbili na mia tatu; naye Gabrieli anakamilisha kazi yake anaporudi katika sura ya tisa, na kumjulisha Danieli atenganishe akilini maono hayo mawili ambayo yamekuwa kiini cha sura za saba, nane, na pia tisa. Maono hayo mawili ndiyo kiini cha “kuongezeka kwa maarifa” kilichofunuliwa mwaka 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Yeremiahin yetmiş ili ilə Musanın “lənəti” hər ikisi də Musanın “andı” ilə təmsil olunan “yeddi vaxt”ın rəmzləridir; lakin Cəbrayıl iki min üç yüz illik dövrün bölgüsünü təqdim edəcəkdir. Bu dövr yalnız tapdalanmanın görüntüsü (“chazon”) ilə zühurun görüntüsü (“mareh”) arasındakı əlaqə düzgün şəkildə bölündükdə doğru olaraq bölünə bilər. Cəbrayıl əvvəlcə yəhudilərə dörd yüz doxsan illik bir möhlət dövrünün verildiyini müəyyənləşdirməklə başladı. Həmin dövr əsarətin yetmiş ilini doğurmuş dörd yüz doxsan illik üsyan dövrü ilə eyni idi.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Vesi ya makumi miviri na mina, izwi rokuti “rakatemerwa” rinoreva nguva inotangira pakubudiswa kwechirevo chechitatu muna 457 BC, kusvikira pakutakurwa namabwe kwaSitefani muna 34 AD; asi muvesi ya makumi miviri na matanhatu neya makumi miviri na nomwe, izwi rokuti “rakatemerwa” riri kuzivisa masimba anoparadza okuganhurirwa kwechihedheni neoupapa.
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 9:26, 27.
Na baada ya majuma sitini na mawili, Masihi atakatiliwa mbali, lakini si kwa ajili yake mwenyewe; na watu wa mkuu atakayekuja watauangamiza mji na patakatifu; na mwisho wake utakuwa kwa gharika, na hata mwisho wa vita maangamizo yameamriwa. Naye atalithibitisha agano pamoja na wengi kwa juma moja; na katikati ya hilo juma atasababisha dhabihu na toleo kukoma, na kwa kuenea kwa machukizo atapaleta ukiwa, hata mpaka ukamilifu, na lile lililoamriwa litamiminwa juu ya aliyefanywa ukiwa. Danieli 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel amwambila Danieli kwamba “baada” ya “Masihi” “kukatiliwa mbali,” “watu wa mkuu atakayekuja watauangamiza mji na patakatifu.” Rumi ya kipagani iliuangamiza “mji na patakatifu” katika mazingiwa yaliyodumu kwa muda wa miaka mitatu na nusu sawasawa, tangu mwaka wa 66 hadi 70 BK. Gabriel anatambulisha kwamba “mwisho wa vita” ungekuwa “kwa gharika,” na kwamba vita hivyo vingejumuisha “uharibifu.” Vita vilivyotekelezwa dhidi ya Yerusalemu na patakatifu vilikuwa ni kukanyagwa chini kulikotimizwa na upagani na upapa. Nguvu ya kipagani ambayo ingeuangamiza Yerusalemu hapo mwanzo ilikuwa Babeli, lakini nguvu ya kipagani ambayo ingeuangamiza baada ya Masihi kusulibiwa ilikuwa Rumi ya kipagani. Lakini vita dhidi ya patakatifu na jeshi vilitimizwa na mamlaka mbili za uharibifu, na ya pili kati ya mamlaka hizo mbili za uharibifu katika Maandiko ni upapa.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Upapa ni nguvu inayowakilishwa kama “mjeledi unaofurika,” nayo ndiyo nguvu katika aya ya arobaini ya Danieli kumi na moja, “itakayofurika na kupita.” Kukanyagwa kwa Yerusalemu kulikaanza na Babeli, kisha kukaendelea na taifa la chuma lililonena maneno magumu, kama alivyowakilisha Musa katika Kumbukumbu la Torati, na baadaye likafuatwa na upapa. Hata mwisho wa kukanyagwa huko, “maangamizo” “yalikuwa yameamriwa.” Katika aya ya ishirini na saba, Kristo analithibitisha agano pamoja na wengi kwa juma moja. Katikati ya juma hilo, mfumo wa dhabihu wa duniani ungekomeshwa, Kristo alipoanza huduma yake ya ukuhani mkuu katika patakatifu pa mbinguni. Kwa sababu ya kutotii kwa Wayahudi wakati wa kipindi cha rehema kilichokuwa kimekatwa kwa ajili yao, patakatifu na mji vilipaswa kufanywa ukiwa tena.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Vhesi hiyo husema, “na kwa kuenea kwa machukizo atalifanya kuwa ukiwa, hata kufikia ukamilisho; na lile lililokusudiwa litamiminwa juu ya hilo lililofanywa ukiwa.” Wayahudi walipojaza kikombe cha wakati wao wa majaribio hadi ukingoni, mji na patakatifu palipaswa kuwa ukiwa hata mwisho wa vita. Katika “ukamilisho” wa kukanyagwa huko chini mwaka 1798, ilikuwa “imekusudiwa” kwamba upapa ungepokea jeraha la mauti. Ndipo mji na patakatifu palipaswa kurejeshwa na kujengwa upya, kama ilivyofanishwa wakati Wayahudi walipotoka Babeli halisi chini ya amri zile tatu.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Ufuo wa vita hivyo, Yerusalemu ilikuwa ikanyagiwa chini na mamlaka ya kipapa. Nyakati za kiunabii zinazounda vipindi mahsusi vilivyo ndani ya ile miaka elfu mbili na mia tatu haziwezi kueleweka kwa usahihi isipokuwa uhusiano wa maono ya kukanyagwa chini ya ile miaka sabini ueleweke kwa kuhusishwa na maono ya kurejeshwa kwa patakatifu na jeshi. Kukataa maono ya kutawanywa kwa laana ya Musa ni kukataa maono ya kukusanywa. Maono ya ile miaka sabini ndiyo maono ya kutawanywa. Maono ya ile miaka elfu mbili na mia tatu ndiyo maono ya kukusanywa. Maono ya ile miaka sabini ndiyo maono ya “chazon” ya kutawanywa, na maono ya ile miaka elfu mbili na mia tatu ndiyo maono ya “mareh” ya kukusanywa.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Nĩ ũndũ ũcio, kĩrĩa Ngai aheanĩte hamwe, mũndũ ndakaigũranie. Mariko 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Ibyerekwa byombi byahujwe hamwe mu buhanuzi, kandi kwanga kimwe ni ukwanga byombi. Iyi ngingo igaragaza ko, n’ubwo Abadivantisiti bavuga ko bakomeza ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, banze inkingi nkuru ya Adventism, nk’uko rwose banze “ibihe birindwi” mu 1863. Mbese Abayuda ntibavugaga ko bubahiriza amategeko y’Imana? Mbese Isirayeli ya kera ntiyavugaga ko itegereje Mesiya? Ukwiyemerera nta cyo kumaze niba kudashyigikira Ijambo ry’Imana.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Abakurikira inyigisho za Miller amaherezo bamenye ko ku wa 22 Ukwakira 1844 ari ho igihe cy’iminsi ibihumbi bibiri na magana atatu cyarangiriraga, ariko uko kubyumva kwabo kwari kugufi. Nyuma y’igihombo gikomeye ni ho umucyo waje ku byerekeye ubuturo bwera bwo mu ijuru n’uko kuri uwo munsi Kristo yagaragaye Ahera Cyane. Kandi nyuma y’uwo munsi ni bwo babonye ubutumwa bw’umumarayika wa gatatu n’amategeko y’Imana.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Omwene akasungʼila okwongerezya obulenge obwa bunabbi obukwataganyizibwa n’emyaka enkumi ibiri mu ebikumi bisatu, era mu 1856, yaggulawo oluggi olw’omusana ogw’okweyongerayo, naye mu myaka musanvu egyaddirira Obwadiventi bwaggala oluggi olwo. Tekyatuuka okutuusa oluvannyuma lwa Ssebutemba 11, 2001, Omwene lwe yakulembera abayizi ba bunabbi okuddayo eri ebiwandiiko bya Hiram Edson, era omusana ogwa “mirundi musanvu,” nate ne gutandika okwongerayongera.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Miaka yia yia itatu na mia mbili na miaka elfu mbili na mia tano na ishirini. Kwa kukataa kuona uhusiano kati ya unabii wa miaka elfu mbili na mia tatu na unabii wa miaka elfu mbili na mia tano na ishirini, Uadventista ulifika kuielewa tarehe 22 Oktoba 1844 kwa namna iliyopunguka na isiyokamilika.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Na mala S. S. Snow anangikiza itariki y’ukubambwa, ni bwo hamenyekanye itariki ya 22 Ukwakira 1844.
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 9:25–27.
Yubaa nimanye kandi musobanukirwe yuko, uhereye igihe itegeko ryo gusana no kongera kubaka Yerusalemu rizasohokera kugeza kuri Mesiya, Umutware, hazabaho ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri; umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba. Kandi nyuma y’ibyumweru mirongo itandatu na bibiri Mesiya azakurwaho, ariko bitari ku bwe; kandi ubwoko bw’umutware uzaza buzarimbura umurwa n’ubuturo bwera; kandi iherezo ryabyo rizazana nk’umwuzure, kandi kugeza ku iherezo ry’intambara kurimbuka kwagennweho. Kandi azakomeza isezerano na benshi mu gihe cy’icyumweru kimwe; kandi hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi ku bwo gukwira kw’ibizira azarigira umusaka, kugeza ku iherezo nyakuri, kandi ibyagennweho bizasukwa ku washenywe. Daniyeli 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Abakirisitu ba Miller bamenyesheje itariki nyakuri y’ukubambwa ku musaraba, hanyuma imperuka y’igihe cy’imyaka ibihumbi bibiri na magana atatu iramenyekana. “Gukurwaho kwa Mesiya” “mu gice cy’icyumweru” aho Kristo yemeje “isezerano” kubera ko Abayuda bujuje igikombe cy’igihe cyabo cy’igeragezwa kugera ku musozo, nk’uko bigereranywa no “gukwira kw’ibizira”, na byo byaramenyekanye. Umusaraba wabaye ikimenyetso cy’amateka cyari ngombwa mu kumenya ubutumwa bwo Kurarika kwa Saa Sita z’ijoro.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Lelo nng’olo ji i mie ma miyɔ ni ng’ut ng’wech mar teko pa Nyasaye, jomak “Millerites” ok ne gichopo e rieko mar miego miego ma no mane nyiso gi gik manyalo winjo mag Daniel mar adiera mar ng’eyo kido mar riwre e kinde neno ariyo go. Sabato mar wich ma Kristo nene ochopo kuom keto winjo mar singruok nokawore e kinde ariyo, ma Sianda White bange noyiko ka nyiso tich Kristo awuoro ka ng’ama owuon mar higni adek gi nus, bangʼe tichne kaka noonyisore kuom jopuonjre. Ne ginene ni njia mar ndalo ma ng’ang’ mar msalaba obedo lwed mar ng’eyo tarik mar 22 Oktoba, 1844, to ok ne ginene ni bende ne onyiso ka obedo dierere mar kinde ariyo machal gi higni adek gi nus, kendo kuom mano ne onyiso “sabuondiet,” ma Nyasaye kuom Musa nowacho ni en “kedo mar singruokne.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Hivyo nami nitakwenda kinyume nanyi, nami nitawaadhibu bado mara saba kwa ajili ya dhambi zenu. Nami nitaleta upanga juu yenu, utakaolipiza kisasi kwa ajili ya agano langu; nanyi mtakapokusanyika ndani ya miji yenu, nitatuma tauni kati yenu; nanyi mtatiwa katika mkono wa adui. Mambo ya Walawi 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Kristo alipokuwa akilithibitisha agano pamoja na wengi, ndilo agano ambalo alikuwa nalo ugomvi juu yake na Wayahudi wasiotii. “Ugomvi wa agano lake” ulianza mwaka 723 KK, wakati Waashuru walipouteka ufalme wa kaskazini kwenda utumwani, na kisha kwa siku za kinabii elfu moja mia mbili sitini, upagani uliikanyaga Israeli halisi. Kukanyagwa huko kulifuatiwa tena na siku nyingine elfu moja mia mbili sitini za kinabii, za upapa kuikanyaga Israeli ya kiroho.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Kipindi cha kinabii ambacho ndani yake Kristo aliithibitisha agano, kwa kutimiza ono la miaka elfu mbili na mia tatu, pia kiliwakilisha ono la miaka elfu mbili mia tano na ishirini. Wamillerite walitambua vya kutosha katika unabii wa miaka elfu mbili na mia tatu hata wakatangaza kwa usahihi ujumbe wa Kilio cha Usiku wa Manane, lakini walichagua kukataa sehemu ya nuru ambayo ufafanuzi wa Gabrieli katika sura ya tisa ulikusudiwa kuwasilisha.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriel akaha Daniẹli eatoro akaa nke ọma (n’uche kewaa) ọhụụ abụọ ahụ, ndị e ji “matter” na “vision” nọchie anya ha; ma n’ime mmezu nke ndụmọdụ ahụ, Nwanyị White na-eme ka anyị mara na nke a bụ n’ezie ibu dịrị Daniẹli n’obi ka ọ na-achọ ịghọta mmekọrịta dị n’etiti izu iri asaa ahụ (akara nke “seven times”), na afọ puku abụọ na narị atọ ahụ.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
کو ڕێگەیەکی کە ئەدوێنتیزم «حەوت جار» ڕەتکردەوە، خستییانی لەو هەڵوێستەدا کە نەیانتوانی تێبگەن کە یەکەم ماوەی چوار سەد و نەوەد ساڵ، کە لە دوو هەزار و سێ سەد ساڵەکەوە بڕابوو، نوێنەرایەتی یاخیبوونی پەیمانەکە دەکات کە موسا وەک «ناکۆکیی پەیمانەکەی» ناساندوویەتی.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Bona mpe bazangisamaki koyeba ete kobakama na ekulusu na katikati ya poso esalaki koleka kaka komonisa mokolo; pamba te emonisaki mpenza moboko ya kati ya tembe ya Klisto na kozanga botosi ya Yisalaele na makila ya kondimana. Bazalaki bakufi miso na solo ete makila oyo esopanaki mpo na bato mingi na ekulusu, oyo ezalaki kokokisa kondimana na ye, ezalaki mpe kokokisa kondimana oyo etiamaki liboso na Baebele mokapo ya tuku mibale na mitano mpe ya tuku mibale na motoba.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
ഇസ്രായേലിന്റെ പൂർവ്വജനങ്ങൾ “യഹോവ അരുളിച്ചെയ്തതൊക്കെയും ഞങ്ങൾ ചെയ്യും” എന്ന അവരുടെ പ്രഖ്യാപനത്തിലൂടെ നിയമത്തെ നിർവചിച്ചുകൊണ്ടുള്ള ഒരു നിയമം സ്വമേൽ ഏറ്റെടുത്തു; എന്നാൽ ക്രിസ്തു വാഗ്ദാനം ചെയ്തുകൊണ്ടിരുന്ന നിയമം അവന്റെ ന്യായപ്രമാണം ഹൃദയത്തിൽ എഴുതപ്പെടേണ്ടതാണെന്ന കാര്യം അവർ പൂർണ്ണമായി അറിഞ്ഞില്ല. നിയമത്തിന്റെ വ്യവസ്ഥകളെക്കുറിച്ചുള്ള അവരുടെ പരീശീയ നിർവചനം സത്യമായ നിയമത്തെ മനസ്സിലാക്കി സ്വീകരിക്കുന്നതിൽ അവരെ തടഞ്ഞു.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Isirayeli ya kisasa imefafanua damu ya msalaba katikati ya juma kwa maneno yanayosababisha upofu uo huo kwa Israeli ya kisasa uliokuwa juu ya Israeli ya kale walipomkataa Masihi na kutangaza kwamba hawakuwa na mfalme ila Kaisari.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
इस्राएल आज यस तथ्यप्रति अन्धो छ कि गब्रिएलले दानिएलका लागि रेखाङ्कित गरेको इतिहासमा केवल वाचाको पुष्टि मात्र समावेश छैन, तर त्यस वाचालाई अस्वीकार गर्नेहरूमाथि ल्याइने तितरबितर पारिने न्याय पनि समावेश छ; किनकि ती पदहरूले यसरी चिन्हित गर्छन् कि मूर्तिपूजक रोम (आउनेवाला प्रधान) ले सहर र पवित्रस्थानलाई नष्ट गर्नेछ, र युद्धको अन्त्यसम्म (जसले पवित्रस्थान र सेनालाई कुल्चेर पारेको थियो) “उजाडताहरू,” बहुवचनमा, ठहराइएका थिए।
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Mu kihistoria aho Kristo yamennye amaraso ye kugira ngo akomeze isezerano ry’abantu benshi, ububasha bubiri buteza ubuhare bwa Roma y’abapagani na Roma ya gipapa bugaragazwa mu buryo bwihariye. Amaraso yamenwe ku musaraba ni yo Kristo yinjiza mu buturo bwo mu ijuru, kandi ni ikimenyetso cy’umurimo We ugereranywa n’iyerekwa rya “mareh” ry’imyaka ibihumbi bibiri na magana atatu. Iryo hishurirwa rihuzwa n’amateka y’iyerekwa rya “chazon” ry’imyaka ibihumbi bibiri na magana atanu n’amakumyabiri, nk’uko bigaragazwa n’ubwo bubasha bubiri buteza ubuhare bwagombaga gukandagira hasi ubuturo bwera n’ingabo zabwo.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Amaniso aga gaheerezebwe mu nzozi za Miller nk’imitako yarabagiranaga nk’izuba, ariko ntari yuzuye. Mu minsi y’imperuka, ubwo Impundu yo mu Gicuku izasubirwamo uko yakabaye ijambo ku rindi, iyo mitako nyine izashyirwa mu gasanduku gashya, kanini kurushaho, n’“Umuntu wo koza umwanda”, maze irabagirane incuro icumi kurusha uko yabanje. Iba ikigeragezo cy’ubutumwa bwa nyuma bw’Impundu yo mu Gicuku. Iyo mitako yamenyekanishijwe by’umwihariko n’abahamya babiri bahanuwe na Habakuki, nk’ameza. Iyo ameza abiri y’amashusho y’abapayiniya yo mu 1843 no mu 1850 ashyizwe kimwe ku kindi, “umurongo ku murongo”, imitako ya Miller ihita imenyekana by’umwihariko, kandi muri uko kubigenza iyo mitako ihagararira ubutumwa bw’Impundu ya nyuma yo mu Gicuku.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Bintu biingi ebiri ku bipande ebyo bibiri biraga obunnabbi obwatuukirizibwa nga tewannaba mwaka 1844, gamba ng’okutegeera ensolo eziri mu Danyeri essuula ey’omusanvu n’ey’omunaana. Ekifaananyi kya Danyeri essuula ey’okubiri kiragibwa. Empaka ezikwata ku oba Rooma oba Antiyokasi Epifane ze zinyweza okwolesebwa ziri omwo. Okuswazibwa okwasooka n’ekiseera eky’okulindiriramu kya Kabbakuuku n’abawala ekkumi kiri omwo. Okujja kwa malayika ow’okusatu kuli omwo, era n’awatukuvu obw’omu ggulu. “Buli lunaku” ng’akabonero ak’obupagaani kali omwo. Era, mazima ddala, n’ebibonoobono bisatu eby’Obusiraamu biri omwo. Bwe bireetebwa awamu, ebipande ebyo biraga ekifaananyi eky’“okweyongera kw’okumanya” okubeerawo nga Empologoma ey’ekika kya Yuda esumulula amazima ag’obunnabbi.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Eri twawitwako okutaho amaisho ku kworekwa kw’Omugga Ulai nk’akamanyiso k’okumanya okw’obunabbi okwakingwirweho akamanyiso mu biro eby’enkomerero mu 1798, okweyongera ne kukola eby’amayinja ag’omuwendo mu ssanduuko empya, ennene okusinga, ey’ekirowoozo kya William Miller, tulyongera okujjukira amazima ag’Aba-Millerite agaali tegannamalirizibwa mu byafaayo byabwe. Agamu gaalekerwa mu mbeera etannamalirizibwa olw’ekiseera eky’ebyafaayo Aba-Millerite mwe baali babeera, ate amalala gaalekerwa nga tegannamalirizibwa olw’obutawulira bw’abo abaagaananga okugoberera omusana ogweyongera ogw’omumalayika ow’okusatu.
We will continue these things in the next article.
Tukakomeleza mambo haya katika makala inayofuata.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Nzambi kasindikile bantu yina kele ti nsangu kele kaka bantu, kansi nsangu yina bo kele nata kele ya nkadilu nki? Beno ta nwa mpiko ya kubaluka ntima na yawu, to ya kuyivweza, sambu Nzambi yulaka beno ve na yina me tadila yina zolaka kusadisa mingi? Nzambi kele kubinga bantu yina ta tuba, yina ta boka na ndinga ya ngolo mpe ta vila ve. Nzambi me telemisa bansolami na yandi sambu na kusala kisalu na yandi sambu na ntangu yayi. Bamosi me pesa mukongo na nsangu ya ludedomo ya Klisto sambu na kusambisa bantu yango mpe bifu na bo, sambu bo ke tuba ve nsangu ya kieleka ti ngolo nyonso ya lemvo mpe ya kulongama ya malongi yina bo zolaka. Bo kele ti ngolo ya ngolo mingi, bo kele na ngolo mingi ya bukwikizi, bo ke tuba ti kukindama ya ngolo mingi, mpe nsangu yina zolaka kunata kubeluka mpe luzingu mpe kikesa na mioyo mingi ya kulemba mpe ya kunyokwama, ke katulama na ndambu; sambu kaka na ntalu yina bantu ya lutumu ke kanga bantima na bo mosi mpe ke telemisa luzolo na bo mosi na kupikisa yina Nzambi me tuba, bo ta sosa kukatula mwinda ya nsemo na bayina me vanda na posa mpe na bisambu sambu na nsemo mpe sambu na ngolo yina ke pesa luzingu. Klisto me sonikaka bandinga nyonso ya nku, ya lulendo, mpe ya luseko yina me tubamaka na kupesa bamisadi na yandi nsoni lokola nde yo tubamaka na yandi mosi.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“말세 셋째 천사의 기별은 깨닫지 못하게 될 것이며, 그 영광으로 온 땅을 밝힐 빛은, 그 점점 더해 가는 영광 가운데 행하기를 거절하는 자들에 의하여 거짓 빛이라 불리게 될 것이다. 이루어질 수도 있었던 일은, 그들의 불신 때문에 진리를 거절하는 자들에 의하여 이루어지지 않은 채 남게 될 것이다. 진리의 빛을 대적하는 그대들에게 우리는 간청하노니, 하나님의 백성의 길에서 비켜 서라. 하늘이 보내신 빛이 맑고도 한결같은 광선으로 그들 위에 비치게 하라. 하나님께서는 이 빛이 이른 그대들에게, 그것을 어떻게 사용하는지에 대하여 책임을 물으신다. 듣지 아니하려는 자들도 책임을 지게 될 것이다. 이는 진리가 그들의 손이 닿는 데까지 이르렀으나, 그들이 그 기회와 특권을 멸시하였기 때문이다. 하나님의 인치심을 지닌 기별들이 하나님의 백성에게 보내졌다. 선과 진리가 충만하신 그리스도의 영광과 위엄과 의가 제시되었고, 예수 그리스도 안에 있는 신성의 충만이 그 아름다움과 사랑스러움 가운데 우리 사이에 드러나, 편견으로 마음이 닫히지 아니한 모든 사람을 매혹하도록 하였다. 우리는 하나님께서 우리 가운데서 역사하셨음을 안다. 우리는 영혼들이 죄에서 의로 돌아서는 것을 보았다. 우리는 통회하는 자들의 마음속에 믿음이 소생하는 것을 보았다. 우리가 깨끗함을 받고도 자기 길로 가 버리고 오직 한 사람만 하나님께 영광을 돌리려고 돌아왔던 그 나병환자들과 같아야 하겠는가? 차라리 우리는 그의 선하심을 말하고, 마음으로, 붓으로, 그리고 목소리로 하나님을 찬양하자.” Review and Herald, May 27, 1890.