Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
جەبرائیل لە بەشی نۆیەمدا هاتە لای دانیال بۆ ئەوەی لێهاتوویی و تێگەیشتنێکی پێ بدات سەبارەت بەو دوو بینینەی کە لە بەشی هەشتەمدا نیشاندرابوون.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Ma akamenyesha, avugana nanjye, aravuga ati: Yewe Daniyeli, none ndaje kugira ngo nguhe ubwenge no gusobanukirwa. Igihe watangiraga kwinginga kwawe, itegeko ryarasohotse; kandi ndaje kugira ngo nkumenyeshe ibyo, kuko ukundwa cyane. Nuko rero, sobanukirwa n’iri jambo, kandi wite ku iyerekwa. Daniyeli 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Ili Daniel apate “ufahamu” aliouhitaji, Gabrieli alimwambia aelewe yote mawili, “jambo” na “maono.” “Jambo” lilikuwa maono ya kukanyagwa chini kwa patakatifu na jeshi, na “maono” yalikuwa maono ya kutokea kwa Oktoba 22, 1844. Dada White naye pia anasisitiza maono haya mawili anapotufahamisha kwamba Daniel alikuwa akitafuta kuelewa uhusiano wa ule utumwa wa miaka sabini na ile miaka elfu mbili na mia tatu. Miaka sabini ndiyo Gabrieli aliitambulisha kuwa “jambo,” na “maono” yalikuwa ile miaka elfu mbili na mia tatu. Daniel anawawakilisha “wenye hekima” wa siku za mwisho, wakati Gabrieli anapotoa tafsiri ya ile miaka elfu mbili na mia tatu. “Wenye hekima” hutambua yote mawili, “jambo” na “maono,” katika tafsiri ya Gabrieli; waovu hawaelewi. Wamillerite walielewa “jambo” na “maono,” lakini kwa namna iliyo na mipaka tu.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Imyaka magana ane n’icyenda y’igihe cy’igeragezwa, yari igihe cyari gishingiye ku myaka magana ane na mirongo icyenda y’ubwigomeke ku isezerano ry’“ibihe birindwi” ryerekanwa mu Balewi makumyabiri na gatanu na makumyabiri na gatandatu. Imyaka mirongo irindwi y’ubunyage yari igiteranyo cy’imyaka yose igihugu kitaretswe kunezererwa n’isabato yacyo.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Kristo aliithibitisha agano pamoja na wengi ilikuwa mfano wa mabishano ya agano lake, kama yanavyowakilishwa na vipindi viwili vya siku elfu moja mia mbili na sitini. Juma hilo la kinabii liligawanywa na msalaba, ambao ni ishara ya muhuri wa Mungu.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“Nzambi wa moyo wa kidi kayi ke nzinga yina ketulamaka na zulu ya mabanza ya bantu na Yandi? Yo kele kidimbu mosi yina bansio, kansi meso ya bantu ve, lenda tanga; samu ti nsio ya kubebisa fweti mona kidimbu yai ya mpulusu. Mabanza ya mayele memonaka kidimbu ya kulunsi ya Kalivari na bana-babakala mpe bana-bakazi yina Mfumu mebaka bonso bana na Yandi. Disumu ya kusumuka nsiku ya Nzambi mekatuka. Bo mevala mvwatu ya makwela, mpe bo kele bantu ya kutumama mpe ya kwikama na bansiku nyonso ya Nzambi.” Manuscript Releases, volumi 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Iyon kyumweru cyagereranyaga ibihe bibiri by’imyaka igihumbi na magana abiri na mirongo itandatu, byatandukanijwe n’itegeko ryo ku Cyumweru ryo mu 538, (ikimenyetso cy’inyamaswa) aho ubupagani hanyuma ubupapa byakandagiraga ubuturo bwera n’ingabo. Mu minsi igihumbi na magana abiri na mirongo itandatu, Kristo yatanze ubuhamya Bwe; hanyuma mu yindi minsi igihumbi na magana abiri na mirongo itandatu, Kristo yatanze ubwo buhamya nyene abunyujije mu bigishwa Be. Mu myaka igihumbi na magana abiri na mirongo itandatu, Satani yatanze ubuhamya bwe anyujije mu bupagani; hanyuma mu yindi myaka igihumbi na magana abiri na mirongo itandatu, Satani yatanze ubuhamya bwe anyujije mu bupapa.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Utano, ambao kwa kutotii kwa Israeli ya kale uligeuka kuwa “mashindano” ya Mungu, ulikuwa ni utano wa Mambo ya Walawi sura ya ishirini na tano, uliobainisha kupumzika kwa nchi, na yubilei iliyopaswa kuadhimishwa kila mwaka wa arobaini na tisa.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Bwana akasema na Mose katika mlima wa Sinai, akamwambia, Nena na wana wa Israeli, uwaambie, Mtakapoingia katika nchi niwapayo, ndipo nchi hiyo itashika Sabato kwa Bwana. Kwa muda wa miaka sita utapanda shamba lako, na kwa muda wa miaka sita utapogoa shamba lako la mizabibu, na kukusanya matunda yake; lakini katika mwaka wa saba kutakuwa na Sabato ya mapumziko kwa nchi, Sabato kwa Bwana; usipande shamba lako, wala usipogoe shamba lako la mizabibu. Hayo yameayo yenyewe baada ya mavuno yako usiyavune, wala usikusanye zabibu za mzabibu wako usiopogolewa; kwa maana ni mwaka wa mapumziko kwa nchi. Nayo Sabato ya nchi itakuwa chakula kwenu; kwako, na kwa mtumwa wako, na kwa mjakazi wako, na kwa mtumishi wako wa mshahara, na kwa mgeni wako akaaye nawe; na kwa wanyama wako wa kufugwa, na kwa wanyama waliomo katika nchi yako; mazao yake yote yatakuwa chakula. Nawe utajihesabia Sabato saba za miaka, mara saba miaka saba; na hizo siku za Sabato saba za miaka zitakuwa kwako miaka arobaini na kenda. Ndipo utakapofanya baragumu ya yubile ivume katika siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtavumisha hiyo baragumu katika nchi yenu yote. Nanyi mtaitakasa mwaka wa hamsini, na kutangaza uhuru katika nchi yote kwa wenyeji wake wote; utakuwa yubile kwenu; nanyi mtarudi kila mtu katika milki yake, nanyi mtarudi kila mtu kwa jamaa yake. Mwaka huo wa hamsini utakuwa yubile kwenu; msipande, wala msivune hiyo iotayo yenyewe ndani yake, wala msikusanye zabibu za mizabibu yenu isiyopogolewa. Kwa kuwa ni yubile; utakuwa mtakatifu kwenu; mtakula mazao yake yatokayo kondeni. Katika mwaka wa yubile hii mtarudi kila mtu katika milki yake. Walawi 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Ezrazi ya mbere y’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, nk’uko byari bimeze ku cyumweru Kristo yakomeje isezerano, kandi n’imyaka magana ane na mirongo cyenda, ifitanye isano itaziguye n’“ibihe birindwi” byo mu Balewi igice cya makumyabiri na gatanu n’icya makumyabiri na gatandatu.
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. Daniel 9:2.
Nanshi, basi ukamanye na kufahamu, ya kuwa tangu kutolewa kwa amri ya kuurudisha na kuujenga Yerusalemu hata kwa Masihi, Mkuu, kutakuwa na majuma saba, na majuma sitini na mawili; njia itajengwa tena, na ukuta pia, naam, katika nyakati za taabu. Danieli 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Kui wa isambyabiri na icyenda bitangiriye mu mwaka wa 457 mbere ya Kristo, bikugeza ku mubatizo wa Kristo no ku ntangiriro y’icyumweru yahamyemo isezerano, ari ryo sezerano ry’“impaka” z’Imana. Ariko habayeho icyumweru cy’ibyumweru (imyaka mirongo ine n’icyenda), cyatandukanyijwe n’iyo byumweru mirongo itandatu n’icyenda n’interuro igira iti “ibyumweru birindwi, n’ibyumweru mirongo itandatu na bibiri.” Bitangiriye mu mwaka wa 457 mbere ya Kristo, hagombaga kubaho imyaka mirongo ine n’icyenda, ikimenyetso gisobanutse cy’isezerano ryo mu Balewi igice cya makumyabiri na gatanu, no ku kwizihiza yubile. Iyo myaka mirongo ine n’icyenda ntiyari ikimenyetso cy’inzinguzingo za yubile gusa, ahubwo yari n’icya Pentekote, ari yo munsi wa mirongo itanu ukurikira iminsi mirongo ine n’icyenda y’umunsi mukuru w’ibyumweru.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Myaka a makumi mine na tisa ya kwanza ya ile miaka elfu mbili mia tatu, ile miaka mia nne na tisini, na lile juma ambalo agano lilithibitishwa, yote yameunganishwa moja kwa moja na ile miaka elfu mbili mia tano na ishirini, iliyowakilishwa kama “nyakati saba,” katika Mambo ya Walawi ishirini na sita. Kila sehemu ya unabii wa ile miaka elfu mbili mia tatu imeunganishwa moja kwa moja na zile “nyakati saba” ambazo Waadventista waliweka kando na kuzikataa mwaka 1863. Hizo “nyakati saba” ni ishara ya agano la yubile, na kwa sababu hii inapaswa pia kuangaliwa kwamba wakati ile miaka elfu mbili mia tatu ilipomalizika tarehe 22 Oktoba, 1844, vivyo hivyo, ile miaka elfu mbili mia tano na ishirini nayo ilimalizika siku iyo hiyo hasa, kwa maana Musa aliandika katika Mambo ya Walawi sura ya ishirini na tano:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Nawe utajihesabia sabato saba za miaka, mara saba za miaka saba; na muda wa hizo sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Kisha utasababisha tarumbeta ya yubile ipigwe siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtapiga tarumbeta katika nchi yenu yote. Mambo ya Walawi 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Ndanda yonse ya ulosi mkati mwa zaka zikwi ziwiri ndi mazana atatu, imagwirizana mwachindunji ndi “nthawi zisanu ndi ziwiri” za Levitiko 26, kuphatikizapo tsiku lomwe ndanda zonse ziwiri za ulosi zinatha. Zaka makumi anayi ndi zisanu ndi zinayi zoyambirira zinasonyeza ntchito yomanganso ndi kubwezeretsa Yerusalemu, yomwe ikanamalizidwa pamene anthu a Mulungu anatuluka mu Babulo. Kachisi anamalizidwa chisanafike chilamulo chachitatu, monganso kachisi wa a Millerite anamalizidwa mngelo wachitatu asanafike. Komabe pambuyo pa 457 BC, “msewu” unafunikabe “kumangidwanso, ndi linga, ngakhale m’nthawi za masautso.” Monga Alefa ndi Omega, Yesu nthawi zonse amasonyeza mapeto a chinthu, ndi chiyambi cha chinthu, ndipo pambuyo pa October 22, 1844, a Millerite anayenera kumaliza “msewu” “ndi linga,” “m’nthawi za masautso.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
Sister White aikatisha ukuta halisi wa ulinzi unaouzunguka Yerusalemu kuwa ni ishara ya sheria ya Mungu, na mara tu baada ya Oktoba 22, 1844, waaminifu waliongozwa kuingia katika patakatifu pa mbinguni na kuitambua sheria ya Mungu (ukuta). Ili kuitambua sheria ya Mungu, ikiwemo Sabato, Wamileraiti waliongozwa kurudi kwenye agano la Israeli ya kale. Urejesho wa “njia” halisi ni ule urejesho uliotimizwa kiroho wakati Wamileraiti waliporudi kwenye “mapito ya kale” ya Yeremia. “Nyakati za taabu” zilizopaswa kuwamo katika kipindi ambacho ukuta na njia viliwekwa zilitimizwa baada ya 1844, na Vita vya wenyewe kwa wenyewe vilivyokuwa vikikaribia wakati huo, na ambavyo vilianza upesi sana katika historia hiyo yenyewe, viliwakilisha nyakati hizo za taabu.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
ئەگەر ئەوان دڵسۆز مابوونایە، دەگەیشتنە ئەو پەنجایەمی ساڵەی نمادینِ یۆبێل، کە لەوێدا کۆیلەکان ئازاد دەکرێن؛ ئەوە هەروەها بە پەنجایەمی ڕۆژی پەنتیکۆستیش نیشان درابوو، کە لەوێدا پەیامی ڕزگارکردن بۆ هەموو جیهان دەچێت. بەڵام دوای 1844 زۆرینەیان دژی ڕووناکیی شەممە وەستانەوە، و لە 1863 ـیشدا پەیامی موسا («حەوت جار»)یان ڕەت کرد، کە لەلایەن ئەلیاسەوە (William Miller) پێیان گەیەنرابوو. بە واتایەکی تر، ئەوان لە «شەقام»ەکە (ڕێگا کۆنەکان) دوور کەوتنەوە، کە پێویست بوو بیگەڕێننەوە و تێیدا بڕۆن.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Yesu huieleza daima mwisho kwa mwanzo, na wakati mfano wa mabikira kumi unarudiwa katika siku za mwisho, kazi ya kuurejesha Yerusalemu yapasa kutimizwa tena. “Njia kuu na ukuta” vitajengwa katika “nyakati za taabu”. Sasa tunaingia katika nyakati hizo za taabu. Oktoba 22, 1844, ni mfano wa sheria ya Jumapili iliyo karibu kuja; kwa hiyo wakati “saa ya lile tetemeko kuu la nchi,” ya Ufunuo kumi na moja, itakapowadia, njia kuu na ukuta vitajengwa katika nyakati za taabu. Sasa tutazitambua nyakati hizo za taabu kuwa ndiyo “kukasirishwa kwa mataifa” kunakosababishwa na vita vya Uislamu vinavyozidi kukithiri.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Ku va anashi, “ndanda ya kimfidi” yoyo yina vandaka sonama ntete, yandi pesaka ntendula mosi yina me bakama na buku *Early Writings*.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Paje 33 kukolewa maneno yafuatayo: ‘Naliona kwamba Sabato takatifu ni, na itakuwa, ukuta wa kutenganisha kati ya Israeli wa kweli wa Mungu na wasioamini; na kwamba Sabato ndilo jambo kuu la kuziunganisha mioyo ya watakatifu wapendwa wa Mungu wanaongoja. Naliona kwamba Mungu alikuwa na watoto ambao hawaioni na hawaishiki Sabato. Hawajakataa nuru juu yake. Na katika mwanzo wa wakati wa taabu, tulijazwa na Roho Mtakatifu tulipotoka na kuitangaza Sabato kwa ukamilifu zaidi.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
Bu maono yalitolewa mwaka 1847, wakati ambapo kulikuwapo ndugu wa Waadventista wachache sana waliokuwa wakiitunza Sabato, na miongoni mwao ni wachache tu waliodhani kwamba kuishika kwake kulikuwa na umuhimu wa kutosha kuvuta mstari wa utengano kati ya watu wa Mungu na wasioamini. Sasa utimilifu wa maono hayo unaanza kuonekana. “Mwanzo wa wakati huo wa taabu,” unaotajwa hapa, hauhusii wakati ambapo mapigo yataanza kumiminwa, bali huhusu kipindi kifupi kabla hayajamiminwa, wakati Kristo yumo patakatifuni. Wakati huo, huku kazi ya wokovu ikielekea kufungwa, taabu itakuwa inakuja juu ya dunia, na mataifa yatakuwa na hasira, hata hivyo yakizuiwa ili yasizuie kazi ya malaika wa tatu. Wakati huo “mvua ya masika,” au kuburudishwa kunakotoka mbele za Bwana, itakuja, ili kutoa nguvu kwa sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama imara katika kipindi ambacho mapigo saba ya mwisho yatamiminwa.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Ya nguba ya “mwanya mukwa-a kapati,” udi ulonda kumpala kwa kukwata kwa lubaja lwa ngikadilu, muoyo “banshi bakafwa bukole, kadi bakabikwatila.” Pa ntangu umwetu “mvula wa ndekelu” ufika. “Bukole bwa banshi,” ni cimanyinu cidi cimumanyikijiwe mu Kusokolola nshapita wa dikumi ne umue.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Amahanga yararakaye, n’uburakari bwawe buraje, kandi igihe cy’abapfuye kigeze, kugira ngo bacirwe urubanza, no kugira ngo uhe ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, abato n’abakomeye; kandi ngo urimbure abarimbura isi. Ibyahishuwe 11:18.
Sister White comments on this verse.
Munyadada White agira ico avuze kuri uwo murongo.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
Nkamona kwamba hasira ya mataifa, ghadhabu ya Mungu, na wakati wa kuwahukumu wafu vilikuwa vitu vilivyotengwa na tofauti, kimoja kikifuatia kingine; pia kwamba Mikaeli alikuwa bado hajasimama, na kwamba wakati wa taabu, mfano wake haujawahi kuwapo, ulikuwa bado haujaanza. Mataifa sasa yanakasirika; lakini Kuhani wetu Mkuu atakapomaliza kazi Yake katika patakatifu, atasimama, atavaa mavazi ya kisasi, na ndipo mapigo saba ya mwisho yatamiminwa.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Nalolona e mamaane vaāelu o le a taofiofiina ai e agelu e toʻafā matagi e fā seʻia maeʻa le galuega a Iesu i le malumalu paia, ona oo mai ai lea o mala mulimuli e fitu.” Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
“amakungu arakazwa” biba hafi cyane y’uko igihe cy’igeragezwa gifungwa, kuko bikurikirwa n’“uburakari bw’Imana.” “Uburakari bw’Imana” buba igihe igihe cy’igeragezwa gifunze, kandi “igihe cyo gucira urubanza abapfuye” cyerekeza ku rubanza rubaho mu gihe cy’imyaka igihumbi, kandi nticyerekeza ku rubanza rw’abapfuye rwatangiye mu mwaka wa 1844.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Ndzi vona ntsumi yi rhelele yi huma etilweni, yi ri ni nchumu wo pfula xidziva lexi nga riki na makumu ni nketani leyikulu evokweni ra yona. Kutani yi khoma dragona, nyoka leyo ya khale, leyi nga Diyavulosi na Sathana, yi yi boha malembe ya gidi, kutani yi yi hoxa exidziveni lexi nga riki na makumu, yi yi pfalela, yi veka ni mfungho ehenhla ka yona, leswaku yi nga ha kanganyisi matiko, ku fikela loko malembe ya gidi ma ta va ma hetisekile; kutani endzhaku ka sweswo yi fanele ku ntshunxiwa nkarhinyana. Kutani ndzi vona swiluvelo swa vuhosi, naswona va tshama ehenhla ka swona, kutani va nyikiwa ku avanyisa; ndzi tlhela ndzi vona mimoya ya lava tsemiweke tinhloko hikwalaho ka vumbhoni bya Yesu ni hikwalaho ka rito ra Xikwembu, ni ya lava a va nga gandzelanga xivandzana, hambi ku ri xifaniso xa xona, naswona a va nga amukelanga mfungho wa xona emimombyeni ya vona kumbe emavokweni ya vona; kutani va hanya, va fuma na Kreste malembe ya gidi. Nhlavutelo 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Okusalibwa “okuweebwa” abatukuvu, kulaga nti balisalira omusango ku babi mu kiseera ky’emyaka olukumi, so si nti be basalirwa omusango.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“Ukhikha lwa myaka eyikulu imwe hagati ya ukuzuka kwa mbere n’ukuzuka kwa kabiri ni ho habaho urubanza rw’ababi. Intumwa Pawulo yerekana urwo rubanza nk’igikorwa gikurikira ukuza kwa kabiri. ‘Nuko rero ntimugire icyo mucira urubanza igihe kitaragera, kugeza aho Umwami azazira, we uzashyira ahagaragara n’ibihishwe by’umwijima kandi akagaragaza imigambi y’imitima.’ 1 Abakorinto 4:5. Daniyeli atangaza yuko igihe Uhoraho Nyamurera yazaga, ‘abera b’Isumbabyose bahawe urubanza.’ Daniyeli 7:22. Muri icyo gihe abakiranutsi bategeka ari abami n’abatambyi b’Imana. Yohana mu Ibyahishuwe aravuga ati: ‘Mbona intebe z’ubwami, barazicaraho, bahabwa no guca imanza.’ ‘Bazaba abatambyi b’Imana na Kristo, kandi bazategekana na we imyaka igihumbi.’ Ibyahishuwe 20:4, 6. Ni muri icyo gihe, nk’uko Pawulo yabihanuye, ‘abera bazacira isi urubanza.’ 1 Abakorinto 6:2. Bafatanyije na Kristo, bacira ababi urubanza, bagereranya ibikorwa byabo n’igitabo cy’amategeko, ari cyo Bibiliya, kandi bagafata umwanzuro kuri buri rubanza hakurikijwe ibyo umuntu yakoze akiri mu mubiri. Hanyuma umugabane w’ibihano ababi bagomba kubabarizwa ugenwa hakurikijwe imirimo yabo; kandi ukandikwa ku mazina yabo mu gitabo cy’urupfu.”
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
“Shetani pia na malaika waovu wanahukumiwa na Kristo na watu wake. Paulo asema: ‘Hamjui ya kuwa sisi tutawahukumu malaika?’ Aya ya 3. Naye Yuda anatangaza kwamba ‘malaika wale wasioilinda hali yao ya kwanza, bali waliyaacha makao yao wenyewe, amewaweka katika vifungo vya milele chini ya giza hata hukumu ya siku ile kuu.’ Yuda 6.
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“Pau mwisho wa ile miaka elfu, ufufuo wa pili utafanyika. Ndipo waovu watafufuliwa kutoka kwa wafu na kuonekana mbele za Mungu kwa ajili ya kutekelezwa kwa ‘hukumu iliyoandikwa.’ Hivyo mfunuaji, baada ya kueleza ufufuo wa wenye haki, asema: ‘Wafu waliosalia hawakuishi tena hata ile miaka elfu ilipokwisha.’ Ufunuo 20:5. Naye Isaya atangaza, kuhusu waovu: ‘Nao watakusanywa pamoja, kama wafungwa wakusanywavyo shimoni, nao watafungwa gerezani, na baada ya siku nyingi wataadhibiwa.’ Isaya 24:22.” Pambano Kuu, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Niwɔŋ iŋing nyɛt ku baŋ, “kɔc paŋ de c̱iɛl juɔt” acï raan cï luel ku “akut cï rɔt” aye kɔc paŋ ke piny la tuaany kuŋu tɔ̈n ë mëën ke nyuɔth cï lëk kɔc acï thok, ku ka “kɔc paŋ de c̱iɛl juɔt,” aye rëër cï “gäm kuɔny.”
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Nakamona kutthi ulupyu wa mahanga, lyoni ulwa Leza, no bwanya bwa kupingula abafwa fyali ifyakulekana no kusiyana bwino, cimo ukulondolola icibiye.” Early Writings, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
“mahanga ga atshiha” owaheire, mvula ya nyuma itanduka kugwa.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“उस समय, जब उद्धार का कार्य समाप्ति की ओर होगा, पृथ्वी पर संकट आ रहा होगा, और जातियां क्रोधित होंगी, तौभी वे रोकी जाएंगी ताकि तीसरे स्वर्गदूत के कार्य में बाधा न पड़े। उसी समय ‘पिछली वर्षा,’ अर्थात् प्रभु की उपस्थिति से आनेवाला ताज़गी का समय, आएगा, जिससे तीसरे स्वर्गदूत के ऊँचे शब्द को सामर्थ्य मिले, और पवित्र जन उस काल में स्थिर खड़े रहने के लिए तैयार किए जाएं, जब अन्तिम सात विपत्तियां उंडेली जाएंगी।” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Kuna wakati ambapo “mataifa yameghadhibika,” lakini wakati huohuo “yamezuiliwa.” Ndipo Kristo anaposimamisha ufalme Wake wa utukufu, kwa maana anausimamisha ufalme Wake wakati wa mvua ya masika ya mwisho.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Yağmurê dawî li ser wan ên pak tê—hingê hemû wê wisa wek berê wergirin.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Bā malaika bana ya nne watakapolegeza, Kristo atasimamisha ufalme Wake. Hakuna yeyote apokeaye mvua ya masika ya mwisho ila wale wanaotenda yote wawezayo.” Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Mikanda ibidi ya liboso oyo eutaka na *Early Writings* emonisi ete ntango bikólo bazali kosilikisama, mpe na mbala moko “bazali kopekisama,” baanzelu minei bazali kopekisa mipɛpɛ minei. Boye, kosilikisama ya bikólo emonisami lokola “mipɛpɛ minei.” Amonisaki mpe ete na ntango oyo baanzelu minei bazali kopekisa bikólo oyo esiliká, mbula ya nsuka ekoya. Eleko ya ntango oyo ebandaka ntango mbula ya nsuka ekómi, oyo ezali mpe ntango bikólo bazali kosilikisama, kasi bazali kopekisama, ekobanda kino Mikaele akotelema mpe ekateli ya komekama ya bato ekosila. Eleko yango ya ntango ezali eleko oyo lobiko ezali kokangama, mpe na yango ezali komonisa mosala ya nsuka ya Klisto na Esika Eleki Bosantu, oyo eyebani lokola eleko ya ntango oyo Azali to kolimwisa masumu ya bato to bankombo na bango longwa na mikanda ya kosambisama. Eleko yango ya ntango, ntango baanzelu bazali kopekisa mipɛpɛ minei, ezali ntango ya kotiama elembo ya nkama moko na ntuku minei na minei ya nkóto.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Olusirayamu olw’ekibonyoobonyo eky’okusatu ge maanyi ag’“busunguwaza amawanga,” era ekibonyoobonyo eky’okusatu kyatuuka nga September 11, 2001, naye Obusiraamu bwateekebwa mangu “mu kkomo.” “Empewo ey’ebuvanjuba” kabonero ka Busiraamu, era Isaaya alaga “empewo ey’ebuvanjuba” ng’eri “empewo enkakali,” Katonda gy’“akomya” (agy’obugira). Olutalo lw’Obusiraamu lufaananyizibwa enfunda n’enfunda ng’omukazi ali mu lubuto, kubanga lutalo olweyongera amaanyi, olw’atandika nga September 11, 2001, malayika ow’amaanyi ow’omu Kubikkulirwa kkumi na munaana bwe yasserengeta, nga kino kirambikibwa n’okusuulibwa wansi kw’ebizimbe ebinene eby’e New York City.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“لمن كلمةٌ قد أعلنتُها بأن نيويورك ستُجتاح بموجةٍ عاتية؟ هذا لم أقله قط. لقد قلتُ، إذ كنتُ أنظر إلى المباني العظيمة التي كانت تُشيَّد هناك، طابقًا فوق طابق: ‘ما أروعَ المشاهد المروِّعة التي ستقع حين يقوم الرب ليزلزل الأرض زلزلةً شديدة! حينئذٍ ستتم كلمات رؤيا 18:1–3.’ إن الأصحاح الثامن عشر كله من سفر الرؤيا هو إنذارٌ بما هو آتٍ على الأرض. ولكن ليس لديَّ نورٌ خاص فيما يتعلق بما سيأتي على نيويورك، إلا أنني أعلم أن المباني العظيمة هناك ستُطرَح يومًا ما أرضًا بانعطاف قدرة الله وانقلابها. ومن النور المُعطى لي، أعلم أن الدمار في العالم. كلمةٌ واحدة من الرب، ولمسةٌ واحدة من قدرته الجبارة، وهذه المنشآت الضخمة ستسقط. وستقع مشاهد من الهول بما لا نستطيع أن نتخيله.” Review and Herald, July 5, 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
1843 na 1850 vyati vyamavyumi, Islami wakilishwa kama “farasi wa vita.” Katika Ufunuo sura ya tisa, ambamo Islami ya Ole wa kwanza na wa pili imewekwa wazi, tabia ya Islami inatambulishwa kwa jina la mfalme wa Islami.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Û serê wan de padşayek hebû, ew jî milyaketa kûrahiya bêbin e; navê wî bi zimanê Îbranî Abaddon e, lê bi zimanê Yewnanî navê wî Apollyon e. Vahiy 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Aya hii, iliyo sura ya TISA, na aya ya KUMI NA MOJA, kinabii hutambulisha kwamba, ikiwa imewakilishwa katika Agano la Kale (Kiebrania) au katika Agano Jipya (Kigiriki), tabia ya Uislamu ni Abadoni au Apolioni. Majina yote mawili humaanisha “uharibifu na mauti”.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
«Awọn angẹli n di afẹ́fẹ́ mẹ́rin mú, tí a fi hàn gẹ́gẹ́ bí ẹṣin ibínú kan tí ń wá láti ya ara rẹ̀ sílẹ̀ kí ó sì sáré kọjá lórí ojú gbogbo ayé, ní mímú ìparun àti ikú wá ní ipa ọ̀nà rẹ̀.» Manuscript Releases, ìdìpọ̀ 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Emīpupu ena zā a muwato wa unabii wa Biblia, ni farasi mwenye ghadhabu anayetaka kujifungua. Mojawapo ya sifa za kinabii za farasi huyo mwenye ghadhabu ni kwamba amezuiliwa, lakini anataka kujifungua na kuleta “uharibifu na mauti” juu ya dunia yote.
We will continue to address these subjects in the next article.
Nake twendelee kushughulikia mada hizi katika makala inayofuata.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Ndzi navela leswaku vanhu va Xikwembu a va va ni ku twisisa ka ku lovisiwa loku tshinelaka ka magidi ya miti, leyi sweswi yi nga kusuhi ni ku nyiketiwa eka ku gandzela swikwembu swa hava! Kambe vo tala exikarhi ka lava a va fanele ku va va twarisa ntiyiso va hehla ni ku avanyisa vamakwavo. Loko matimba ya Xikwembu yo hundzula mbilu ma wela emianakanyweni, ku ta va ni ku cinca loku vonakaka swinene. Vanhu a va nge he vi na ku navela ko sola ni ku hirimuxa. A va nge yimeli eka xiyimo lexi sivaka leswaku ku vonakala ku hatima ku ya emisaveni. Ku sola ka vona, ku hehla ka vona, ku ta hela. Matimba ya nala ma hlengeletana ku lunghekela nyimpi. Ku lwa loku tika ku le mahlweni ka hina. Tshinelanani, vamakwerhu va mina va xinuna ni va xisati, tshinelanani. Tihlanganiseni na Kriste. ‘Mi nga vuli mi ku, Ku endleka nhlangano,... naswona mi nga chavi leswi va swi chavaka, naswona mi nga tshuki mi chava. Tengisani Yehovha wa mavandla hi yena n’wini; naswona a a ve ku chava ka n’wina, naswona a a ve ku chavisa ka n’wina. Kutani u ta va vutshamo lebyi kwetsimaka; kambe a va ribye ra ku khunguvanyisa ni ribye lerikulu ra ku khunguvanyisa ku tindlu letimbirhi ta Israele, xiya ni ntlhamu eka vaaki va Yerusalema. Kutani vo tala exikarhi ka vona va ta khunguvanyeka, va wa, va fayeka, va phasiwa hi ntlhamu, va khomiwa.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Dunia ni jukwaa la maonyesho. Watendaji wake, ambao ni wakaaji wake, wanajitayarisha kutekeleza sehemu yao katika tamthilia kuu ya mwisho. Mungu amepotezwa machoni. Kwa makutano makubwa ya wanadamu hakuna umoja, isipokuwa pale wanadamu wanapoungana kwa mapatano ili kutimiza makusudi yao ya ubinafsi. Mungu anaangalia. Makusudi yake kuhusu raia wake waasi yatatimizwa. Dunia haijakabidhiwa mikononi mwa wanadamu, ijapokuwa Mungu anaruhusu vipengele vya machafuko na hali ya kutokuwa na utaratibu vitawale kwa muda. Uwezo utokao chini unafanya kazi ili kuyaleta matukio makuu ya mwisho katika tamthilia hiyo,—Shetani akija kama Kristo, na kutenda kwa udanganyifu wote wa uovu miongoni mwa wale wanaojifunga pamoja katika vyama vya siri. Wale wanaojisalimisha kwa shauku ya kuungana kwa mapatano wanatekeleza mipango ya adui. Kisababishi kitafuatwa na athari yake.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Ukudhuba umthetho sekucishe kwafinyelela emkhawulweni wako. Ukudideka kugcwele umhlaba, futhi masinyane ukwesaba okukhulu kuzakwehlela abantu. Ukuphela sekuseduze kakhulu. Thina esilaziyo iqiniso kufanele silungiselele lokho osekuseduze ukuqubuka phezu komhlaba njengokumangala okukhulu okwehlisayo.” Review and Herald, September 10, 1903.