The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Malaman ya ndoto ya William Miller yang’ara mara kumi zaidi kuliko yalivyong’aa katika historia ya Wamillerite. Ufahamu wa Wamillerite kuhusu maarifa yaliyoongezwa katika kipindi cha historia yao ulikuwa sahihi, lakini haukukamilika. Ufahamu wao unapowekwa ndani ya muktadha wa kihistoria ulio sahihi zaidi, huonyesha masharti mazito zaidi, kwa maana haupanui tu kweli za kinabii zinazowakilishwa na yale malamani, bali pia huzaa jaribio kwa wanawali kumi wa siku za mwisho. Ufahamu wa Wamillerite unaonyeshwa juu ya chati mbili za waanzilishi (1843 na 1850). Chati zote mbili zilikuwa utimilifu wa meza zilizotabiriwa katika sura ya pili ya Habakuki, na ukweli kwamba chati hizo zilikuwa utimilifu wa Habakuki, na pia kwamba hizo kweli zenyewe ndizo zilizokuwa kweli za msingi za Waadventista, ulitambuliwa hivyo na Roho ya Unabii.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Baandalala bumu mu bitalu bya msingi byakomeje kwingana mu ikuzo igihe abaMillerite bayobowe mu gusobanukirwa n’Ubuturo Bwera bwo mu ijuru n’ukuri kujyanye n’Ubuturo Bwera, nyuma y’ugutenguhwa gukomeye kwo ku wa 22 Ukwakira 1844. Ariko kwinjira kw’Abadiventisime mu mimerere ya Lawodikiya mu 1856, no kwanga kwabo kwa nyuma “ibihe birindwi” mu 1863, byabajyanye mu butayu bwa Lawodikiya. Nta kuri gufite uburemere kwigeze kuzanwa binyuze mu Badiventisime kuva mu myaka ya 1850. Niba ushidikanya kuri iyo mvugo, noneho garagaza impamvu itari yo.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Abamilerite bari bafite ukuri mu gusobanukirwa kwa Daniyeli kabiri, ariko uko gusobanukirwa kwabo kwari kugizwe n’imbibi. Ubu-Adiventisiti ntibwigeze burenga ku gusobanukirwa kw’Abamilerite. Uyu munsi ubwami bwose umunani bwerekanwa muri Daniyeli igice cya kabiri bushobora kubonwa, nk’uko n’ikimenyetso cya Daniyeli asenga kugira ngo asobanukirwe ibanga ry’inzozi za Nebukadinezari gishobora kubonwa. Iryo banga rihagarariye ibanga rya nyuma ry’ubuhanuzi, (abahanuzi bose bagaragaza iminsi y’imperuka), kandi ibanga rya nyuma ry’ubuhanuzi ni ryo Yohana agaragaza nk’Ibyahishuwe bya Yesu Kristo. Iryo banga rikurwaho ikimenyetso iyo “igihe kiri bugufi,” mbere gato y’uko igihe cy’igeragezwa gifungwa, kandi iryo banga ubu ririmo gukurwaho ikimenyetso, ku bahitamo kureba.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Muundo wa Kimumlait wa “sadaka ya daima” katika kitabu cha Danieli ulitambuliwa na uvuvio kuwa sahihi; lakini kufikia mwaka wa 1901, Uadventista ulianza mchakato wa kuikataa kweli hiyo ya msingi, na kufikia miaka ya 1930 Uadventista ulikuwa umerudia mtazamo wa kale wa Kiprotestanti, unaodai kwamba “sadaka ya daima” huwakilisha sehemu fulani ya huduma ya Kristo katika patakatifu. Roho ya Unabii yasema kwamba mtazamo huo wa kishetani ulitoka kwa “malaika waliokuwa wamefukuzwa kutoka mbinguni.” Leo, mtazamo sahihi wa Kimumlait kuhusu “sadaka ya daima” unaweza kuonekana kuwa si tu ishara ya upagani, bali pia ishara ya uasi wa Uadventista, unaoleta upotevu huo mkuu juu ya wale wasioipenda kweli.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Ba-Millerite batwamine ku itariki nyayo y’iherezo ry’iyo myaka ibihumbi bibiri na magana atatu, kandi Ubwadiventisiti bukimara ako Gucika Intege Gukomeye bumenya umucyo wongerewe ufitanye isano n’ubwo buhanuzi; ariko kubera ko banze “ibihe birindwi,” uhereye mu 1856 ukageza mu 1863, ndetse no kugeza kuri uyu munsi nyir’izina, ntibigeze babona umucyo ukomeza gutera imbere uva muri iyo nyigisho bavuga ko ari yo nkingi yabo y’ingenzi n’ifatizo. Uyu munsi “ibihe birindwi” bishobora kubonwa, (n’abashaka kubona), ko bifitanye isano itaziguye na buri gihe cyose kiri mu buhanuzi bw’imyaka ibihumbi bibiri na magana atatu.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Ku myaka mirongo ine n’icyenda ya mbere hagereranya uruziga rw’ukuruhuka kw’igihugu buri mwaka wa karindwi, rusubirwamo incuro zirindwi. Ku myaka magana ane na mirongo cyenda ntihagaragaza gusa igihe cy’igeragezwa cya Isirayeli ya kera, ahubwo hanerekana imyaka uko ingana y’ubwigomeke ku itegeko ryo kureka igihugu kikaruhuka yari kuzabaho kugira ngo hakusanywe imyaka mirongo irindwi yose igihugu cyabujijwe kuruhuka (ari na cyo gihe cy’ubunyage bwatewe n’ubwo bwigomeke nyirizina). Icyumweru Kristo yemeje isezerano giteguwe n’imyaka itatu n’igice igana ku musaraba, n’imyaka itatu n’igice ikurikira umusaraba. Muri icyo cyumweru Kristo yari ari gukoranya abantu bose, kuko yavuze ko niyaramuka amanitswe hejuru, azikururira abantu bose.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Nĩ ũguo gũciarwo kĩhooto kĩa thĩ ĩno: nĩ ũguo mũthamaki wa thĩ ĩno akaingĩrwo nja. Na niĩ, angĩkorwo ndanyitwo nginya igũrũ kuuma thĩinĩ wa thĩ, ndĩgũcia andũ othe kũrĩ niĩ. Johana 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Kristo ahe syia ndonde i hia a niilinyi iili ni emasa iili syene Syasya, no amemenyesi atũ kwa weene, syikilisiisya myaka iili ni emasa iili syene Ngai asaasanie andũ ake a uthiũ, ni ũndũ wa ngwatanano wa kĩranĩro kya ngwatanano yake. “Mĩaka mũonza” syatethiw’e kũrĩ ũthamaki wa kaskazini wa Isiraeli, syakilisiisya usaanio wa myaka iili ni emasa iili syatandikie mwaka wa 723 BC na syamala mwaka wa 1798. Mwaka wa 538 ukĩlulanĩsya ibindi bibĩli biu na wĩkĩa ibindi bibĩli bia kũlondana bia myaka ngili imwe na magana matandatũ. Kĩindi kya mbere kĩkĩlĩsya kũnyatwo kwa hekalũ na ikundi nĩ ũpaani, na kya keerĩ kĩlĩsya kũnyatwo kwatethiw’e nĩ ũpapaa.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“ibihe birindwi” by’imyaka ibihumbi bibiri magana atanu na makumyabiri byerekeye ubwami bwo mu majyepfo, byatangiye mu mwaka wa 677 mbere ya Kristo, bikarangira mu wa 1844, byarangiye ku wa 22 Ukwakira 1844. Ni ikimenyetso cy’umuvumo w’isezerano, kandi byasojwe no kuvuza impanda ya yubile yagombaga kuvuza ku Munsi w’Impongano. Umunsi w’Impongano wa gishushanyo wasohoye ukuri watangiye ku wa 22 Ukwakira 1844 ugereranya igihe runaka. Icyo ni igihe cy’Urubanza rw’Iperereza, kandi muri icyo gihe impanda ya yubile ijyana n’umuzenguruko wera wa karindwi yagombaga kuvuza.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Nguni misi ya liywi lya malaika wa saba, papo atakapuanza kupiga tarumbeta, siri ya Mungu itakamilishwa, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Ukulila kwa Tarumbeta ya saba, kulikuanza Oktoba 22, 1844, kunawakilisha Tarumbeta ya Yubile ya mzunguko mtakatifu wa saba, kama ilivyowekwa katika Mambo ya Walawi ishirini na tano. Wamileriti hatimaye walikuwa sahihi kuhusu tarehe ya unabii wa miaka elfu mbili na mia tatu, na Uadventista ukaja kufahamu zaidi juu yake mara tu baada ya Kukatishwa Tamaa Kukuu, lakini “kito” cha Miller cha kipindi cha miaka elfu mbili na mia tatu leo kinang’aa mara kumi zaidi. Kila sifa ya kinabii ya vipindi saba vinavyowakilishwa ndani ya kipindi cha miaka elfu mbili na mia tatu, ina uhusiano wa moja kwa moja wa kinabii na miaka elfu mbili mia tano na ishirini (“nyakati saba”), ya Mambo ya Walawi sura ishirini na tano na ishirini na sita.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
AbaMillerite baalekezye ekibanja ky’Obuprotestanti obwava ku mazima n’Obukatuliki nti “abanyazi b’abantu bo,” aba “beegulumiza,” ne “bagwa,” kyali kabonero ka Antiyokko Epifaneesi, era baali batuufu. Baamanya ne bawolereza amazima nti Rooma ye eri mu kigambo kya Katonda eky’obunnabbi eragiddwa ng’“abanyazi b’abantu bo abanyweza okwolesebwa,” so si kabaka Omusiriya atamanyiddwa era atalina mugaso mu byafaayo eyanyweza okwolesebwa.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
لە ئەمڕۆدا لاهوتییەکانی ئەدفێنتیست فێر دەکەن کە «تاڵانکەرانی گەلەکەت» ئەنتیۆخۆس ئەپیفانێسە. لە ئەمڕۆدا ئەو بەڵگەیەی کە لە مێژووی میلێرایتی دا نوێنەرایەتی ئەوەی دەکرد کە گەلی پەیمانی پێشوو، کە دەگوێزرایەوە و تێپەڕێندرابوو، بینینەکەیان نەدەفەهمی و نەتوانیبوویان بیفەهمن (کە بە تێگەیشتنی ڕاستی «تاڵانکەرانی گەلەکەت» جێگیر دەبێت)، دووبارە لەلایەن هەمان گەلی پەیمانی پێشووەوە، کە جارێکی تر دەگوێزرێنەوە و تێپەڕێندرێن، دووبارە دەکرێتەوە.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Nnka te ke ninyio, baò tóru; òrù te e bìe ke atû, ùse se. Nte Nsi 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
VaMillerite va kavafundisa va pashile ha myaka ya 2520 (“zikhathi eziyisikhombisa”) ya Levitikusi 26 yiwo umprofethi wesikhathi omude kunayo yonke futhi wokugcina eBhayibhileni, kodwa ubu-Adventisti baseLawodikeya bayala lelo “gugu” ngo-1863, njalo lamuhla kuyabonakala, (kulabo abafisa ukubona), ukuthi akusibona kuphela amaMillerite ayelungile ekuboneni “izikhathi eziyisikhombisa” njengomprofethi wesikhathi omude kunayo yonke eBhayibhileni, kodwa njalo lokuthi “isiqalekiso”, esiyikuthukuthela kukaNkulunkulu, sagcwaliswa phezu kwemibuso yomibili, owangasenyakatho lowangaseningizimu, ka-Israyeli.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
ꯍꯧꯖꯤꯛꯇ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛꯅ ꯋꯥ ꯍꯥꯡꯕ ꯑꯣꯏꯅ (ꯑꯇꯣꯞꯄ ꯃꯥꯏꯑꯣꯛꯄ ꯃꯤꯡꯍꯧꯕꯁꯨ ꯑꯗꯨꯝ ꯑꯣꯏꯅ) ꯃꯍꯥꯛꯇꯥꯅ ꯅꯤꯡꯊꯧꯔꯤꯕ ꯑꯦꯣꯢꯕ ꯑꯅꯤꯁꯤꯡꯒꯤ ꯃꯊꯥꯢ ꯃꯇꯝ ꯑꯗꯨꯗ ꯆꯥꯂꯤꯁꯤ ꯑꯃꯁꯨꯡ ꯇꯔꯨꯛ ꯆꯍꯤꯒꯤ ꯃꯇꯝ ꯑꯃꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯂꯥꯢꯔꯦꯜ ꯑꯅꯤꯒꯨꯝꯅ ꯎꯔꯒꯦ; ꯃꯁꯤ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯃꯤꯂꯔꯥꯏꯠ ꯂꯥꯏꯁꯪ ꯁꯥꯡꯕ ꯃꯇꯝꯗ ꯑꯣꯏ, ꯃꯣꯏꯁꯦ ꯆꯤꯡ ꯑꯗꯨꯒ ꯃꯇꯨꯡꯗ ꯅꯨꯃꯤꯠ ꯆꯥꯂꯤꯁꯤ ꯑꯃꯁꯨꯡ ꯇꯔꯨꯛ ꯂꯩꯔꯝꯃꯤ, ꯂꯥꯝꯁꯥꯔ ꯇꯥꯕꯔꯅꯦꯛꯜ ꯑꯗꯨ ꯁꯥꯡꯅꯕꯒꯤ ꯃꯥꯏꯁꯤꯡ ꯐꯪꯕ ꯃꯁꯛ ꯇꯥꯛꯄ ꯑꯣꯏꯅ; ꯑꯃꯁꯨꯡ ꯍꯦꯔꯣꯗꯅ ꯂꯥꯏꯁꯪ ꯑꯗꯨ ꯑꯅꯧꯕ ꯃꯣꯠꯄꯒꯤ ꯆꯍꯤ ꯆꯥꯂꯤꯁꯤ ꯑꯃꯁꯨꯡ ꯇꯔꯨꯛ ꯑꯗꯨꯁꯨ ꯃꯁꯤꯒꯤ ꯃꯥꯏꯁꯤꯡ ꯇꯥꯛꯄ ꯑꯣꯏ; ꯃꯁꯤꯒꯤ ꯃꯑꯣꯡꯗ ꯐꯔꯤꯁꯤꯁꯤꯡꯅ ꯈ꯭ꯔꯥꯏꯁꯇꯁꯤꯡꯒ ꯋꯥ ꯁꯟꯊꯔꯛꯄ ꯃꯇꯝꯗ, ꯈꯨꯠꯁꯟꯕ ꯃꯤꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯁꯦꯜ ꯍꯣꯡꯕ ꯃꯤꯁꯤꯡꯅ “ꯃꯥꯡꯍꯟꯈꯤꯕ” ꯂꯥꯏꯁꯪ ꯑꯃꯥ ꯁꯦꯡꯗꯣꯛꯄꯗꯒꯤ ꯃꯍꯥꯛꯅ “ꯑꯍꯣꯡꯕ ꯐꯪꯒꯅꯤ” ꯍꯥꯏꯕ ꯋꯥ ꯑꯗꯨꯒ ꯃꯔꯝꯗ ꯋꯥ ꯍꯥꯡꯂꯝꯃꯤ; ꯑꯃꯁꯨꯡ ꯃꯤ ꯑꯣꯏꯕ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯁꯪ, ꯃꯔꯨꯝꯗ ꯆ꯭ꯔꯣꯃꯣꯁꯣꯝ ꯆꯥꯂꯤꯁꯤ ꯑꯃꯁꯨꯡ ꯇꯔꯨꯛꯅ ꯁꯦꯝꯈꯤꯕ ꯑꯗꯨꯒꯤ ꯑꯍꯣꯡꯕꯁꯨ ꯑꯣꯏꯔꯦ। ꯍꯧꯖꯤꯛꯇ, ꯃꯤꯂꯔꯥꯏꯠꯀꯤ ꯌꯨꯝꯐꯝ ꯆꯥꯎꯔꯤꯕ ꯑꯁꯤꯡ ꯃꯈꯣꯏ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯑꯣꯏꯕꯒꯨꯝꯅ ꯑꯍꯣꯡꯕ ꯑꯣꯏꯔꯦ, ꯑꯗꯨꯕꯨ ꯍꯧꯖꯤꯛꯇ ꯃꯁꯤꯡ ꯔꯥꯊꯣꯛꯄ ꯑꯣꯏꯅ ꯇꯃꯀ ꯈꯨꯗꯤꯡꯃꯛ ꯁꯪꯅꯥ ꯑꯆꯧꯕ ꯑꯣꯏꯔꯦ।
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Umunsi biraboneka (ku bemera kubona), yuko igihe Kristo yiyerekanaga nka Palmoni (Umubari w’Ibitangaza, canke Umubari w’Amabanga) mu murongo ugira cumi na gatatu wo muri Daniyeli igice ca munani, yariko arerekana isano riri hagati y’iyerekwa ryagereranya ikiringo c’imyaka ibihumbi bibiri n’amajana atatu n’irindi yerekwa ryagereranya imyaka ibihumbi bibiri n’amajana atanu na mirongo ibiri. Iyo isano ry’ibi bihe bibiri vy’ubuhanuzi rimenyekanye, birashoboka kubona yuko bifitaniye isano itaziguye n’igihe c’imyaka igihumbi na magana abiri na mirongo itandatu c’ingoma y’ubupapa, na co kikaba gifitaniye isano n’imyaka igihumbi na magana abiri na mirongo icenda yo muri Daniyeli 12 hamwe kandi n’imyaka igihumbi na magana atatu na mirongo itatu n’itanu yo muri uwo murongo nyene.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Danieri sura ya munane, mafungu ya kumi na tatu na kumi na nne, yana miungano mingine mingi iliyo ya moja kwa moja ya vipindi vya kinabii vinavyohusishwa na maono yale mawili; lakini hutambuliwa tu na wale watakao kuona. Lakini leo, zaidi ya miungano ya vipindi vyote vya nyakati vinavyoletwa pamoja na yale maono mawili, ipo ufunuo wa jina la Palmoni (Mhesabu wa Ajabu, au Mhesabu wa Siri). Wamilleri walikuwa sahihi kuhusu mafungu yale mawili, lakini walikuwa na mipaka; na leo, Uadventista umo tu katika giza kamili kabisa.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Mukomeze muhagarare, maze mutangare; mutabaze kandi mutakambire: basinze, ariko si vine; baradandabirana, ariko si ku bwo kunywa ibisindisha bikomeye. Kuko Uwiteka yabasutseho umwuka w’itiro rikomeye, kandi yahumye amaso yanyu: abahanuzi n’abatware banyu, ari bo bareba ibyerekwa, yarababundikiye. Kandi ibyerekwa bya byose byababereye nk’amagambo y’igitabo gifatanijwe ikimenyetso, abantu baha umuntu wize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinabishobora; kuko gifatanijwe ikimenyetso. Maze igitabo bagiha utize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sindi uwize. Yesaya 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Musadakazi White utondota ukuti William Miller apelelwe “ulubuuto ulukulu” pa buku lya Ukusokolola, lelo ukumvwisisa kwakwe kwa milandu ya chaputala ikumi na fibili, ikumi na fitatu, ikumi na cinelubali, no ikumi na cine konsekonse mu Ukusokolola, mu bufupi fye, takwali ukwalungama. Ifyo fintu atamfwikishe bwino tafyapashaniwa pa mashati yabili ayera, lelo ifyo fintu fyapashaniwa ukufuma mu buku lya Ukusokolola, chaputala ya bucine, ni “ibuwe ilyakulisha” ilyo lyalangisha ukuti Uislamu aleimininwa na Amabwebo yatatu.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Abahubiri na watu kwa ujumla wamekiangalia kitabu cha Ufunuo kuwa ni cha siri na chenye umuhimu mdogo kuliko sehemu nyingine za Maandiko Matakatifu. Lakini naliona ya kuwa kitabu hiki kwa hakika ni ufunuo uliotolewa kwa faida ya pekee ya wale watakaoishi katika siku za mwisho, ili kuwaongoza katika kutambua msimamo wao wa kweli na wajibu wao. Mungu aliuelekeza moyo wa William Miller kwenye unabii na akampa nuru kuu juu ya kitabu cha Ufunuo.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Sister White-ngai thohsawnah “great light” tih ṭawngkam hman hi thil hriatthiamna nasa tak a pe. Miller chuan Revelation-a kohhran te, seal te, leh trumpet te chu a hria a; heng thilah hian vântirhkoh thianghlimten “a rilru an hruai” avângin. Miller hnena “great light” pek chu dawhkan thianghlim pahnihah entîr a ni a, zirtîrna thutak, “great light” ni chu, a mangangah “jewels” tihin hriatfiah a ni. Adventism hnenah chuan chu “great light” chu pek a ni a, 1863 atangin thawk tânin jewels dik lo hmanga a khuh zo ta a ni. “Light” tih thupui chu, “light” hi Krista’n mi pakhat emaw, mipui pakhat emaw rorêlsaknaah a hman chu a ni.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
“Ũtheri” ti nduũgagira andũ no mũno, no rĩa “ũtheri” ũrĩa mangĩakorwo nao angĩkorwo matiagiriire kũũgana nawo (ta ũrĩa maagĩte mwaka-inĩ wa 1856, o ta mũhiano ũmwe gũkũrũka mĩhiano mĩingĩ). Ũndũ ũngĩ ũrĩa ũhũgĩrĩirio na “ũtheri” nĩ ũyũ atĩ, “ũtheri” ũrĩa wĩtĩkĩrĩrwo ũciaraga gĩthima kĩa nduma kĩrĩa gĩringanĩte naguo. Uadiventi nĩwanyiitire na nĩwafiithire “ũtheri mũnene” ũrĩa Ngai aheire Miller, ũrĩa ũhũthĩrĩra mĩthingo ya Uadiventi.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Û yê ku di bin rûxê de dibîne, ku dilê hemû mirovan dixwîne, di derbarê wan de yên ku “ronahiya mezin” standine, dibêje: ‘Ew ji bo rewşa xwe ya exlaqî û ruhânî ne di êş û hayretê de ne.’ Erê, wan rêyên xwe hilbijartine, û canê wan bi qirêjiyên xwe kêfxweş dibe. Ez jî dê şaşitiyên wan hilbijêrim, û ez ê tirsên wan bînim ser wan; çimkî dema ku min bang kir, kesî bersiv neda; dema ku min axivî, wan guhdarî nekir: lê wan li ber çavên Min xirabî kirin, û ew tişt hilbijart ku Ez jê kêfxweş nebûm.’ ‘Xwedê dê wan bikeve şaşitiyeke bihêz, da ku ew derewekê bawer bikin,’ ji ber ku wan ‘evîna rastiyê qebûl nekir, da ku xilas bibin,’ ‘lê bi nerastiyê kêfxweş bûn.’ Îşaya 66:3, 4; 2 Tesalonîkî 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“အာကာသဆိုင်ရာ ဆရာတော်က မေးမြန်းတော်မူသည်မှာ၊ ‘သင်သည် မှန်ကန်သော အုတ်မြစ်ပေါ်တွင် တည်ဆောက်နေသည်ဟုလည်းကောင်း၊ ဘုရားသခင်သည် သင်၏ အကျင့်များကို လက်ခံတော်မူသည်ဟုလည်းကောင်း ဟန်ဆောင်ထင်မြင်ခြင်းထက် စိတ်ကို လှည့်ဖြားနိုင်သော ပိုမိုပြင်းထန်သည့် လှည့်ဖြားမှု အဘယ်ရှိနိုင်မည်နည်း။ အမှန်တကယ်တွင်မူ သင်သည် အရာများစွာကို လောကီမူဝါဒအတိုင်း ဆောင်ရွက်နေ၍ ယေဟောဝါကို ပြစ်မှားလျက်ရှိ၏။ အို၊ ဤသည်မှာ “တစ်ကြိမ်တည်း သမ္မာတရားကို သိကျွမ်းခဲ့ကြသော” လူတို့သည် ဘုရားတရားကို ကိုင်ဆောင်သည့် ပုံသဏ္ဍာန်ကိုသာ ထိုတရား၏ ဝိညာဉ်နှင့် တန်ခိုးအဖြစ် မှားယွင်းယူမှတ်ကြသောအခါ၊ မိမိတို့သည် ဥစ္စာကြွယ်ဝ၍ ပစ္စည်းစုံလင်ကာ ဘာမျှ မလိုအပ်ကြဟု ယူဆကြသော်လည်း အမှန်တကယ်တွင် အရာရာအားလုံးကို လိုအပ်လျက်ရှိကြသောအခါ၊ စိတ်များကို အုပ်စိုးသိမ်းပိုက်သွားသော ကြီးမားသည့် လှည့်ဖြားမှု၊ စွဲမက်ဖွယ် လှည့်စားခြင်းတစ်ရပ်ပင် ဖြစ်၏။’” Testimonies, volume 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicea, ambacho Uadventista ulikuwa katika mwaka wa 1856, huwakilisha wale ambao hapo awali walipewa “nuru kuu,” lakini wamekusudiwa kuipokea “upotovu wenye nguvu” wa Wathesalonike wa Pili, huku wakati wote wakiamini kwamba msingi wa uongo walioujenga kwa kuanzisha sarafu bandia na vito bandia umeamriwa na Mungu, lakini kwa hakika ni msingi uliojengwa juu ya mchanga. Uadventista ni “kanisa ambalo limekuwa na nuru kuu, ushahidi mkuu”, lakini ni “kanisa” ambalo limetupilia mbali “ujumbe ambao Bwana” “ametuma”, na tangu wakati huo limepokea “madai yasiyo na mantiki kabisa na dhana za uongo na nadharia za uongo”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“kuhani wasiotakaswa wanajipanga dhidi ya Mungu. Wanamsifu Kristo na mungu wa ulimwengu huu kwa pumzi iyo hiyo. Ingawa kwa madai wanampokea Kristo, wanamkumbatia Baraba, na kwa matendo yao wanasema, ‘Si Huyu, bali Baraba.’ Wote wanaosoma mistari hii na waangalie. Shetani amejisifu kwa yale awezayo kufanya. Anadhani atavunja umoja ambao Kristo aliuombea upate kuwapo katika kanisa Lake. Asema, ‘Nitatoka, nami nitakuwa roho ya uongo ili kuwadanganya wale niwezao, wakosoe, na kuhukumu, na kupotosha.’ Mwana wa udanganyifu na wa ushuhuda wa uongo akikaribishwa na “kanisa ambalo limekuwa na nuru kuu,” ushahidi mkuu, kanisa hilo litaikataa ujumbe ambao Bwana ametuma, na kupokea madai yasiyo na msingi kabisa na dhana za uongo na nadharia za uongo. Shetani anaucheka upumbavu wao, kwa maana anajua kweli ni nini.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“گەلەک کەس لە سەر مێزەکانی مەوعیزەی ئێمەدا دەوەستن، لە دەستیاندا مەشخەڵی پێشبینیی درۆیان هەیە، کە لە مەشخەڵی دۆزەخیی شەیتانەوە داگیرساوە. ئەگەر گومان و بێباوەڕی بە دڵخۆشی پارێزرا بن، خزمەتکارانی دڵسۆز لەو گەلەوە لادەبرێن کە وا دەزانن زۆر شت دەزانن. مەسیح فەرمووی: ‘ئەگەر تۆش بناسایە، لانیکەم لەم ڕۆژی خۆتدا، ئەو شتانەی بۆ ئاشتیت دەگەڕێن! بەڵام ئێستا لە چاوەکانت شاردراون.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Ku nanshishitilano, ntendekelo ya Lesa yeminina yakweba. Shikulu alishiba abo abali Bakwe. Kabomba wa mushilo akafwile ukuba ne bufi nangu ubutumpulushe mukanwa yakwe. Akafwile ukuba wa buswelelo nga kasuba, uwaisule ku meso ya bantu, uwabula akasosa konse aka bubi. Ubutumishi bwa mushilo ne cipapilo ca mushilo bikaba amaka mu kumyansa ulubuto lwa cishinka kuli uno mutundu wakupomboka. Ulubuto, ba munyina, ulubuto ulwingi e twafwaikwa. Lizeni icilimba mu Zioni; toleni insoko pa lupili lwa mushilo. Kokololeni impanga ya kwa Shikulu, ne mitima ya mushilo, ukuti bumfwe ico Shikulu akasosa ku bantu Bakwe; pantu Aliongezepo ulubuto ku bonse abekumfwa. Bapekanishe, balyangwe ne fyakulwila, no kuya ku nkondo—ku kwaafwilisha kwa Shikulu ukulwa naba maka. Lesa Umwine akabombela Israeli. Ulimi lonse lwa bufi lukkashimishiwa. Amaboko ya ba malaika yakaponaula amano ya bucenjeshi ayalepangwa. Inshindamo sha kwa Satana tashakacimfye. Ukucimfya kukalondela imbila ya malaika wa citatu. Nga filya Kapiteni wa mpanga ya kwa Shikulu akonawile amapango ya Yeriko, efyo na bantu ba kwa Shikulu abasunga amafunde Yakwe bakacimfya, kabili ifintu fyonse ifyalebakana nabo fikapondwa. Pabule no mweo nangu umo ukulalamika pa babomfi ba kwa Lesa abalishile kuli bo ne mbila yatumilwe ukufuma ku mulu. Muleke ukufwaya amafunde pali bo, ukutila, ‘Balicindamika sana; basosa nankwe amaka sana.’ Benga sosa nankwe amaka; lelo bushe te cawama ukuti babe fyo? Lesa akalenga amatwi ya baumfwa ukutila ashibe, nga tabomfwile ishiwi Lyakwe nangu imbila Yakwe. Akashinina abo abalekana ne cebo ca kwa Lesa.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Setane a liamisa zwithu zwoṱhe zwi konadzeaho uri hu si vhe na tshithu tshine tsha ḓa vhukati hashu sa lushaka u ri kaidza na u ri kaidzela, na u ri ṱuṱuwedza uri ri laṱe vhukhakhi hashu. Fhedzi hu na vhathu vhane vha ḓo hwala gungwa la Mudzimu. Vhaṅwe vha ḓo bva vhukati hashu vhane vha sa tsha ḓo hwala gungwa. Fhedzi avha vha nga si kone u fhaṱa makumba a u thivhela ngoho; ngauri i ḓo ya phanḓa na nṱha u swika magumoni. Kale Mudzimu o vusulula vhanna, nahone u kha ḓi vha na vhanna vha tshifhinga tsha tshibuli vho lindelaho, vho lugiselelwaho u ita zwe A laedza—vhanna vhane vha ḓo fhira kha dzithivheli dzine dza nga makumba o dodzwaho nga seretse si songo kuvhanganaho zwavhuḓi. Musi Mudzimu a tshi vhea Muya Wawe kha vhanna, vha ḓo shuma. Vha ḓo ḓivhadza ipfi ḽa Murena; vha ḓo takusa ipfi ḽavho sa phalaphala. Ngoho a i nga fhungudziwe kana u xela maanḓa ayo zwaṋoni zwavho. Vha ḓo sumbedza vhathu vhuphambuki havho, na nṋu ya Yakobo zwivhi zwayo.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
“Ejo ly’amasitaane erya ‘buli lunaku’ okulitegeera ng’akabonero ka Kristo kwe kutendereza ‘Kristo ne katonda w’ensi eno mu mukka gumu. Newaakubadde nga mu kwatula kwabwe bakkiriza Kristo, baweereza Baraba, era mu bikolwa byabwe bagamba nti, ‘Si Musajja Ono, wabula Baraba.’” Amazima agaakiikirizibwa mu kirooto kya Miller ng’“amayinja ag’omuwendo”, era nate ne galagibwa mu kifaananyi ku bipande ebibiri ebitukuvu, ge “musana omunene,” gwe Miller yaweebwa, era gwe Obwadiventi bwagaana.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Bavayitonda kuba bariko bahimbaza Kristo bakoresheje ikimenyetso ca Satani, kandi bavuga ko bahagaze ku rufatiro rw’Imana, kandi ari urufatiro rw’ikinyoma ruzana ukuzimizwa gukomeye ku bose baruhagararako kuri iyo nyubakwa y’inyigisho irimwo amakosa. Nta gishasha kiri munsi y’izuba, kandi Isirayeli y’iki gihe iriko igendera gusa mu ntambuko z’ubuhanuzi za Isirayeli ya kera.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Eky’ensonga kimu kinyigiriza emmeeme yange: Obutabaawo obungi obw’okwagala kwa Katonda, okwabula olw’okweyongera okuziyiza omusana n’amazima, n’olw’okukwata kw’abo abaali beenyigira mu mulimu ogw’amaanyi, abo, mu maaso g’obujulizi obwegattikibwako obulala ku bulala, abaakozesa okukwata okw’okuwakanya omulimu gw’obubaka Katonda bwe yatuma. Mbaloŋŋosa eri eggwanga ly’Abayudaaya ne mbuuza nti, Kinaatwetaagisa okuleka baganda baffe okuyita mu kkubo lye limu ery’obuzibe mu kuziyiza, okutuusa ku nkomerero yennyini ey’ekiseera eky’okugezesebwa? Bwe kiba nga waliwo abantu abaali beetaaga abalabirizi ab’amazima era abeesigwa, abataasirika, abalikaaba emisana n’ekiro, nga bawuliriza okulabula Katonda kw’awa, abo be B’adiventiisiti b’olunaku olw’omusanvu. Abo abaafuna omusana mungi, emikisa emirungi, abo, nga Kaperunawumu, abaagulumizibwa okutuuka mu ggulu olw’enfuna y’enjawulo, banaalekkebwa mu kizikiza ekikwatagana n’obunene bw’omusana gwe baaweebwa olw’obutagukozesa?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Ndzi navela ku khongotela vamakwerhu va hina lava nga ta hlengeletana eka Nhlengeletano Leyikulu leswaku va yingisa rungula leri nyikiweke eLaodikiya. I xiyimo xa njhani xa vubofu lexi va nga eka xona! Mhaka leyi yi tisiwe emahlweni ka n’wina hi ku phindha-phindha, kambe ku nga eneriseki ka n’wina hi xiyimo xa n’wina xa moya a ku si va ku dzika ni ku vava hi laha ku ringaneke ku humesa ku hundzuka. ‘U ri, Ndzi fumile, ndzi andzisiwile hi swilo, naswona a ndzi pfumali nchumu; kambe a wu swi tivi leswaku u xanisekile, ni wa khombo, ni xisiwana, ni bofu, ni hlangi.’ Nandzu wa ku tikanganyisa wu le henhla ka tikereke ta hina. Vutomi bya vukhongeri bya vo tala i vunwa.” Manuscript Releases, volume 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Kapernaumu” kalikuwa ndilo jiji ambalo Yesu alilichagua kuwa jiji lake mwenyewe.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Kafernaume, Yesu akabayo mu bihe by’akaruhuko hagati y’ingendo ze zo kujya no kugaruka, maze haza kumenyekana ko ari ‘umudugudu we bwite.’ Wari ku nkombe z’Inyanja ya Galilaya, kandi hafi y’imipaka y’ikibaya cyiza cya Genezareti, niba atari uko wari koko ukiriho.” _Uwifuzwa mu Bihe Byose_, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Kristo akahita Kapernaumu kama vile alivyokuwa ameichagua Yerusalemu zamani.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Û kurê wî dê ez yek eşîr bidim, da ku Dawid, xizmetkarê min, li pêşiya min herdem ronahiyek hebe li Orşelîmê, wê bajarê ku min ji bo xwe hilbijartiye da ku navê xwe tê de bikim. 1 Padîşahan 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Kristo alichagua Adventism kuwa mji wake mwaka wa 1844, na kufikia 1863, Adventism ilikuwa imeujenga upya mji wa “Jericho”, ishara ya faraja na ukwasi wa Laodikia. Kama ilivyokuwa kwa Israeli ya kale, ndivyo ilivyo pia kwa Israeli ya kisasa. Adventism huamini kwamba wao ni raia wa mji maalumu wa Mungu, lakini wameikataa “nuru kuu” ambayo hutoa uthibitisho wa uraia. Kama Shilo, katika siku za Eli, Hofni na Finehasi, Adventism itahukumiwa kulingana na “nuru kuu” waliyopewa fursa ya kuipokea.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
«Mebêjin ku ji nav zarokên ku xwe wekî zarokên Xwedê didin nasîn, çiqas kêm sebr hatiye nîşandan, çiqas zimanên telh hatine gotin, çiqas şermezarkirin li dijî wan ku ji baweriya me nînin hatiye derbirîn. Gelek kesan li wan ku aîdî dêrên din in wekî gunehkarên mezin nihêrîne, lê Xudan wan bi vî awayî nahesibîne. Yên ku bi vî awayî li endamên dêrên din dinêrin, hewce ne ku xwe li bin destê hêzdar ê Xwedê biçûk bikin. Yên ku ew wan şermezar dikin dibe ku tenê ronahiyek hindik, derfet û îmtiyazên kêm hebûbin. Ger ew ronahiya ku gelek ji endamên dêrên me hebûye hebûya wan jî, dibe ku bi rêjeyek pir mezintir pêşve biçûna, û baweriya xwe ji bo cîhanê baştir nîşan bida. Li ser yên ku bi ronahiya xwe dibin qewim, lê dîsa tê de nagerin, Mesîh dibêje: ‘Lê ez ji we re dibêjim, roja dadweriyê ji bo Sûr û Sayda ji bo we bêtir qebûlkirî dê be. Û tu, Kapernahûm [Adventîstên Rojê Heftemîn, yên ku ronahiyek mezin wergirtine], ku heta ezmanê [ji aliyê îmtiyazê ve] bilind bûyî, dê were xistin dojehê; çimkî ger karên mezin, yên ku di te de hatine kirin, di Sodomê de hatibûna kirin, ew heta îro mayî bûya. Lê ez ji te re dibêjim ku roja dadweriyê ji bo welatê Sodomê ji bo te bêtir qebûlkirî dê be.’ Di wê demê de Îsa bersiv da û got: ‘Ez ji te re spas dikim, ey Bav, Xudanê ezman û erdê, ji ber ku te van tiştan ji aqilmend û hişyar [li gorî texmînê xwe] veşartine, û wan ji bo zarokan eşkere kirine.’»
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Na sasa, kwa sababu mmefanya matendo haya yote, asema Bwana, nami nalisema nanyi, nikiamka mapema na kunena, lakini ninyi hamkusikia; nami niliwaita, lakini hamkuitika; kwa hiyo nitatenda kwa nyumba hii, iitwayo kwa jina langu, ambayo mnaitegemea, na kwa mahali hapa nilipowapa ninyi na baba zenu, kama nilivyotenda kwa Shilo. Nami nitawatupa mtoke machoni pangu, kama nilivyowatupa ndugu zenu wote, yaani, uzao wote wa Efraimu.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Bwana ameanzisha miongoni mwetu taasisi zenye umuhimu mkuu, nazo zapasa kuendeshwa, si kama taasisi za ulimwengu zinavyoendeshwa, bali kwa kufuata utaratibu wa Mungu. Zapasa kuendeshwa kwa jicho lililoelekezwa kwa utukufu wake peke yake, ili kwa njia zote roho zinazoangamia zipate kuokolewa. Kwa watu wa Mungu ushuhuda wa Roho umewajia, lakini wengi hawakuyatilia maanani makemeo, maonyo, na mashauri.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Mũiguai ũyũ rĩu, inyuĩ andũ a upũũzi, na mutarĩ na ũmenyo; arĩa marĩ na maitho, no matĩonaga; arĩa marĩ na matũ, no matĩiguaga: githĩ mutĩnjogaga niĩ? ũguo nĩguo Jehova ekuuga; githĩ mutĩriũraga mbere ya ũhoti wakwa, niĩ ndĩkĩire mũtĩĩri wa thĩinĩ wa iria na rũkũngũ rwa tene na tene, nĩguo itangĩhota kurũtiga; na o na inga ciayo ciungũrũkage, no itingĩhota kũrĩhuta; o na ciaragia, no itingĩhota kũmĩra? No andũ aya marĩ na ngoro ya kũgarũruka na ya mũtĩe; nĩmagarũkĩte, magĩthiĩ. O nao matikũuga ngoroini ciao atĩrĩ, Reke tũtigĩre Jehova Ngai witũ, ũrĩa ũheaga mbura ya mbere na ya mũthia rĩrĩa rĩayo rwagĩrĩire; nake nĩatũigagĩra mĩthenya iria yathondekĩtwo ya gũgetha. Ũũru wanyu nĩwo ũgarũrĩirie maũndũ macio, na mehia manyu nĩmo maigiire wega kũrĩ inyuĩ.... Matĩcookeraga mũhĩrĩga, mũhĩrĩga wa gĩtune, no maingĩhaga; na kĩhooto gĩa arĩa marĩ na thaayũ matĩgĩcookeraga. Githĩ ndingĩmarora nĩ ũndũ wa maũndũ macio? ũguo nĩguo Jehova ekuuga; githĩ ngoro yakwa ndĩngĩhoorera kĩrĩa gĩkũyũ kĩa ũhoro ta ũyũ?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Bwana atalazimika kusema, ‘Usiwaombee watu hawa, wala usipaze kilio wala sala kwa ajili yao, wala usinisihi: kwa maana sitakusikia’? ‘Kwa hiyo manyunyu yamezuiliwa, wala hapajakuwa na mvua ya mwisho wa masika.... Je, tangu wakati huu hutaniita, Baba yangu, wewe ndiwe kiongozi wa ujana wangu?’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Em bài agá kwa, ukyébá ison-adaha anyin “ọkpọsọn̄ ukeme” emi ekenyeneke William Miller ke akwụkwọ N̄wed Mmọ N̄wed Esio Ikwọ.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Kristo alipokuja ulimwenguni ili kudhihirisha dini ya kweli, na kuinua kanuni zipasazo kutawala mioyo na matendo ya wanadamu, uongo ulikuwa umeshika mizizi kwa kina sana miongoni mwa wale waliokuwa wamepata nuru kubwa kiasi hicho, hata hawakuielewa tena nuru, wala hawakuwa na mwelekeo wa kuacha mapokeo kwa ajili ya kweli. Walimkataa Mwalimu wa mbinguni, wakamsulubisha Bwana wa utukufu, ili wapate kudumisha desturi zao wenyewe na uvumbuzi wao. Roho iyo hiyo hasa inadhihirika ulimwenguni leo. Wanadamu huchukia kuchunguza kweli, wasije mapokeo yao yakatikiswa, na utaratibu mpya wa mambo ukaingizwa. Ndani ya ubinadamu mna uwezekano wa kudumu wa kukosea, na kwa asili wanadamu huelekea kuyaadhimisha sana mawazo na maarifa ya kibinadamu, ilhali yaliyo ya Mungu na ya milele hayatambuliwi wala kuthaminiwa.” Counsels on Sabbath School Work, 47.