The parable of the ten virgins illustrates the experience of the Adventist people.

Mufano wa vanhwana va khume u khwaṱhisedza tshenzhelo ya vhathu vha Adventist.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Metha wa mathangu ikumi ya Mathayo 25 nayo no yerekana wega ũrĩa andũ a Adventist makoragwo nao.” The Great Controversy, 393.

Millerite Adventists fulfilled the parable to the very letter.

Baadventisti ba Kyo Miller baasizre limi lya mufaniko ku lonse-lonse.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kutani va ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka ku ya hi rito hi rito, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Mwanzo wa mwendo wa malaika wa kwanza unaakisi mwendo wa malaika wa tatu, na kiini cha mwisho cha mfano huo ni kama wanawali wana mafuta, ambayo ndiyo ujumbe wa mvua ya masika.

“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

“Ku na i se vuravura e davo tu ena ca, ena veivakaisini, kei na veitemaki vakatani, ena yaloyalo sara ga ni mate,—moce, moce. O cei era sa vakila na rarawa ni yalodra me vakayadrati ira? Na domo cava ena rawa ni tarai ira? Sa kau na noqu vakasama ki na gauna se bera mai ni na soli kina na ivakatakilakila, ‘Raica, sa lako mai na Dauveiwatini; dou lako yani mo dou sotavi Koya.’ Ia eso era na sa berabera me ra rawata na waiwai me vakatautauvatataki tale kina na nodra cina, ka ni sa oti na gauna era na qai kunea ni itovo, ka matataka na waiwai, e sega ni rawa ni vakadewataki. Na waiwai oya na yalododonu i Karisito. E matataka na itovo, ka sega ni rawa ni vakadewataki na itovo. E sega ni dua na tamata e rawa ni taura me dua tale. E dodonu vei ira yadua me ra rawata vakataki ira ga e dua na itovo sa vakasavasavataki mai na duka kecega ni valavala ca.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

Mfano huo wa “mafuta” unawakilisha “tabia,” na pia “haki ya Kristo.” Tabia iliyotakaswa huzalishwa tu na wale wanaokula Neno la Mungu.

Sanctify them through thy truth: thy word is truth. John 17:17.

Batungise kwa ukweli wako; neno lako ni kweli. Yohana 17:17.

The “oil” is also the messages of God’s Spirit.

“Kathu ka mauta” yakweji ni miso ya Roho wa Mungu.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

“Ngai akehonorewe tuonaa tai tukwambilila amafweelo aa nguwe ngoonatuma kuli nsywe. Ne iityo, twakaka mafuta aa golide ngoonasuka mu myoyo iitu kugira gatwalilwe kuli baabo bali mu mwiiya.” Review and Herald, July 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“나아”는 그리스도의 의(義)의 거룩하게 하시는 임재를 전달하는 하나님의 말씀의 기별들이다. 열 처녀의 비유에서, 곧 하박국 2장의 예언에서도 그러하듯이, 한밤중의 부르짖음의 기별, 곧 1888년의 반역 가운데서 존스와 와그너의 기별로 표상된 그리스도의 의의 기별이다.

“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

خداوند در رحمت عظیم خویش، به‌واسطۀ مشایخ واگنر و جونز، پیامی بس گران‌بها به قوم خود فرستاد. این پیام برای آن بود که نجات‌دهندۀ برافراشته را، یعنی قربانی برای گناهان تمام جهان، به‌گونه‌ای برجسته‌تر در برابر جهان قرار دهد. این پیام، پارساشمردگی از راه ایمان به ضامن را عرضه می‌کرد؛ و مردم را فرامی‌خواند تا پارسایی مسیح را بپذیرند، همان پارسایی‌ای که در اطاعت از همۀ احکام خدا آشکار می‌گردد. بسیاری عیسی را از نظر دور کرده بودند. آنان نیاز داشتند که چشمانشان به شخص الهی او، به شایستگی‌های او، و به محبت تغییرناپذیر او نسبت به خانوادۀ بشری متوجه گردد. تمامی قدرت به دستان او سپرده شده است تا عطایای غنی را به انسان‌ها ببخشد، و بخشش بی‌قیمتِ پارساییِ خود او را به عامل انسانیِ درمانده عطا نماید. این همان پیامی است که خدا فرمان داد به جهان داده شود. این پیامِ فرشتۀ سوم است، که باید با آواز بلند اعلام گردد، و با فرو‌ریختن روح او به اندازه‌ای بزرگ همراه باشد.» شهادت‌ها برای خادمان، 91.

The message is the message of the latter rain.

Ujumbe ni ujumbe wa mvua ya masika ya mwisho.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Imvula yokugcina imele ukuthululwa phezu kwabantu bakaNkulunkulu. Ingelosi enamandla izakwehla ivela ezulwini, lomhlaba wonke uzakhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Ku malaika wa nguvu aliposhuka tarehe 11 Septemba, 2001, mvua ya masika ya mwisho ilianza kunyunyiza, na historia ya Wamillerite kama ilivyowakilishwa katika mfano wa mabikira kumi na Habakuki sura ya pili ilianza kujirudia. Ndipo watu wa Mungu wa siku ya mwisho wakala kile kitabu kilichokuwa mkononi mwa yule malaika, na kwa kufanya hivyo wakaongozwa kurudi kwenye njia za kale za Yeremia, na hivyo wakawa walinzi waliopaswa kupiga tarumbeta ya onyo. Onyo la tarumbeta lilikuwa ujumbe wa Laodikia uliowakilishwa na Isaya kama kilio kikuu.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Kwa sauti kuu piga kelele, usisitiri; inua sauti yako kama tarumbeta, uwatangazie watu wangu makosa yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

حرکتِ اصلاحیِ فرشتۀ اول و فرشتۀ سوم در «وقتِ آخر» آغاز می‌شود. در آن هنگام «افزایشِ معرفت»ی پدید می‌آید که نسلِ زنده در آن زمان را خواهد آزمود، اما تنها پس از آنکه آن معرفت به‌صورتِ پیامی مدوّن منتشر گردد. پس از آن، آن پیامِ مدوّن «قدرت می‌یابد»، و این توان‌بخشی با نزولِ فرشته‌ای مشخص می‌شود. نزولِ آن فرشته مباحثۀ حبقوق را معین می‌سازد، و دو طبقه شروع به تشخیصِ پیامی می‌کنند که یا پیامِ حقیقیِ بارانِ آخر است یا پیامِ جعلیِ آن. سپس وفاداران دیدبانانِ خدا می‌شوند که آغاز به نواختنِ پیامِ شیپورِ هشدار می‌کنند.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Trumbeta chya unenesengwa waadi ku mwanga wakelereilwa pa mabula aweili aa Habakkuk. Uuli lulayo kuli Laodikea, alimwi lulayo lwatondezya zibi zya bantu ba Leza. Impaka ilakomena mane kusikila ku kudungauka kutaanzi, awo ibumbwe limwi lyaba “mbungano ya basiki,” alimwi balindizi boonede bakomezyezebwa kubweeda ku luyando lwa mulumbe ngo bakali kutondezya kale kutaanzi lya kudungauka. Balindizi nibakabweeda, bakaziba kuti bakali mu “ciindi ca kulindila,” alimwi kuti mulumbe ngo wakali kulebuka, ncobeni wakali kuzozulizigwa, pele mu nzirayakwe Leza. Mulumbe ooyu wakakuliswa mu ciindi cipfupi (nokuti ciindi pe), alimwi ciindi mulumbe niwasika wakelereilwa kuba mulumbe wa “Kukoolola kwa Pakati ka Busiku,” wakali buyo kukomena kwa mulumbe ngo wakatalika kupa amandla ciindi mungelo nakaseluka.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Etekeri eremeio arurume, okukabura hagati y’abo bemeye umwanya gw’abarindi igihe malayika yamanukaga, n’abo banze, kwahinguwe rwose. Okwo okukabura ni ko kugaragaza aho ikimenyetso gishirwa ku bihumbi ijana na mirongo ine na bine, mbere y’isukwa ry’imvura y’itumba y’iherezo, hatariho “gupima” kwashyizwe kuri iyo mvura y’itumba y’iherezo yatangiye igihe malayika yamanukaga.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Amateka y’Abamillerite ni ikigereranyo cy’imvura y’itumba yo hanyuma mu gihe cy’ishyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Muri ayo mateka impaka zo muri Habakuki zari zishingiye ku butumwa bw’imvura y’itumba yo hanyuma bw’ukuri n’ubw’ikinyoma. Pawulo agaragaza icyiciro kimwe nk’abafite urukundo rw’ukuri, naho ikindi cyiciro nk’abahabwa ubushukanyi bukomeye kuko badafite urukundo rw’ukuri, kandi kuko bizeye “ikinyoma.”

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Umugwi w’Abamileri usobanura ukwihishura kw’ukuri kwiyongera mu bumenyi no mu mbaraga guhera ku “gihe cy’imperuka,” gukomeza kugeza ku isukwa rya Mwuka Wera mu “Gutaka kwa Saa Sita z’ijoro.” Umugwi w’Abamileri wamenye ibimenyetso bimwe byihariye bigereranywa n’ibindi, nk’“igihe cy’imperuka,” “gushyira mu buryo bwemewe” ubutumwa bugereranywa no “kwiyongera k’ubumenyi”, “guha ubutumwa imbaraga” kugaragazwa n’umumarayika amanuka, “ugutenguhwa kwa mbere” gutangiza umugani w’abakobwa cumi, isukwa rya Mwuka Wera rigaragazwa nka “Gutaka kwa Saa Sita z’ijoro”, hanyuma “ugutenguhwa kwa kabiri” kwa nyuma, aho urugi rw’igihe cy’igeno runaka “rufungwa” kandi urundi rugi rw’igihe cy’igeno runaka “rugafungurwa”.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

“Kalunga a tupele myaso ya Kusoloka 14 kafula kayo mu mulongo wa upolofeta, ne milimo yayo kayifwile kwimana ko tii ku mpelo ya masololo a mhlaba uno. Myaso ya mungelo wa ntete ne wa bubili ikyali kyanguka ku ntangu ino, kabiji yafwainwa kwenda pamo ne ino ikikalondelezha. Mungelo wa busatu utangaza lunengu lwandi ne diji dya kukila. ‘Panyuma ya bino bintu,’ waambile Yoano, ‘namwene mungelo mukwabo waikile kufuma mwiulu, ne bulume bukatampe, kabiji mhlaba waakavijibwe ne lukumo lwandi.’ Mu kulengululwa kuno, mwangaza wa myaso yonse isatu walumbanwa pamo.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Millerite wa muhingo, ugo ugereranya imihingo y’abihumbi ijana na mirongo ine na bine, wari uboshwe mu buhanuzi bw’imyaka ibihumbi bibiri na magana atatu n’imyaka ibihumbi bibiri na magana atanu na makumyabiri yo muri Daniyeli igice cya munani, imirongo ya cumi na itatu n’iya cumi na kane. “Igihe cy’imperuka” cyageze ku musozo w’“ibihe birindwi” by’uburakari bw’Imana ku bwami bwo mu majyaruguru bwa Isirayeli. Gushyirwa mu buryo bwemewe kw’ubutumwa bwa Miller mu wa 1831, kwageze nyuma y’imyaka magana abiri na makumyabiri nyuma y’ikorwa rya Bibiliya ya King James.

“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

“Bwana Miller, sawa na wale waliochochewa na ujumbe huu katika nchi nyingine, mwanzoni alidhani kutimiza agizo lake kwa kuandika na kuchapisha katika majarida ya umma na katika vijitabu. Kwa mara ya kwanza alichapisha maoni yake katika Vermont Telegraph, gazeti la Kibatisti, lililochapishwa huko Brandon, Vt. Hili lilikuwa katika mwaka wa 1831.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

“Nagu ya wakati wa mwisho” ya malaika wa tatu ilifika mwaka 1989, mwishoni mwa miaka mia moja na ishirini na sita tangu uasi wa 1863. “Mia moja na ishirini na sita” ni ishara ya “nyakati saba.” Harakati zote mbili zilianza kwa utimizo wa “nyakati saba.”

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

തൃതീയദൂതന്റെ പ്രസ്ഥാനത്തിന്റെ സന്ദേശം 1996-ൽ ഔപചാരികരൂപം പ്രാപിച്ചു; *The Time of the End* എന്ന ശീർഷകത്തിലുള്ള ലേഖനപരമ്പര *Our Firm Foundation* എന്നു പേരായ ഒരു മാസികയിൽ പ്രസിദ്ധീകരിക്കപ്പെട്ടതോടെയായിരുന്നു അത്. ആ ലേഖനങ്ങൾ 1776-ലെ സ്വാതന്ത്ര്യപ്രഖ്യാപനത്തിന് ശേഷം ഇരുനൂറിരുപത് വർഷങ്ങൾ കഴിഞ്ഞാണ് പ്രസിദ്ധീകരിക്കപ്പെട്ടത്. ഇരു പ്രസ്ഥാനങ്ങളുടെയും സന്ദേശം, ആ ഇരുനൂറിരുപത് വർഷങ്ങളുടെ അന്ത്യത്തിൽ എത്തിച്ചേർന്ന സന്ദേശത്തോടു നേരിട്ട് ബന്ധപ്പെട്ടിരുന്ന ഒരു ചരിത്രത്തിനു ശേഷം ഇരുനൂറിരുപത് വർഷങ്ങൾ കഴിഞ്ഞപ്പോൾ, ഔപചാരികരൂപം പ്രാപിച്ചു.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

លេខ «ពីររយម្ភៃ» តំណាងឲ្យការភ្ជាប់ (ខ្សែតំណ) រវាង «ប្រាំពីរគ្រា» នៃសេចក្តីព្រះពិរោធរបស់ព្រះប្រឆាំងនឹងនគរខាងត្បូង គឺយូដា ដែលបានចាប់ផ្ដើមនៅឆ្នាំ 677 មុន គ.ស. និងការចាប់ផ្ដើមនៃរយៈពេលពីរពាន់បីរយឆ្នាំ នៅក្នុងដានីយ៉ែល ជំពូក 8 ខ 14 នៅឆ្នាំ 457 មុន គ.ស.។ លេខពីររយម្ភៃភ្ជាប់ទំនាយទាំងពីរនេះចូលគ្នា ហើយទំនាយទាំងពីរនោះត្រូវបានបង្ហាញរួមគ្នានៅក្នុងខគ្រឹះនៃសាសនាអាដវេនទីស គឺដានីយ៉ែល ជំពូក 8 ខ 13 និង 14។ នៅក្នុងខទាំងនោះ ព្រះគ្រីស្ទបានបង្ហាញអង្គទ្រង់ដោយន័យទំនាយថា «ពួកបរិសុទ្ធមួយអង្គនោះ» ដែលជាការបកប្រែពីពាក្យហេប្រឺ «Palmoni» មានន័យថា «អ្នករាប់ដ៏អស្ចារ្យ»។

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Kamhesabu wa Ajabu anatanguliza njozi mbili zinazowakilisha mistari miwili ya unabii, katika aya zilezile mbili ambazo Dada White anazitambulisha kuwa nguzo kuu ya Uadventista. Mahali pa kuanzia panaunganishwa kwa kiungo cha kiishara cha miaka mia mbili na ishirini hadi wakati wa kutimizwa kwake mwaka 1844. Sura ya pili ya Habakuki inahitimika kwa aya ya ishirini, hivyo ikiutia alama mwelekeo wa “mia mbili na ishirini” kwa usemi tofauti wa Kamhesabu wa Ajabu, kwa maana aya hiyo inatambulisha sifa ya msingi ya Siku ya Upatanisho ya mfano halisi iliyoanza katika tarehe hiyo.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Bwana yumo ndani ya hekalu lake takatifu; dunia yote na inyamaze mbele zake. Habakuki 2:20.

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Ibihe bibiri by’ubuhanuzi bigize inkingi nkuru ya Adventisimu, byatanzwe mu buryo butaziguye n’Umubarabare W’igitangaza, bihurizwa hamwe n’imyaka magana abiri na makumyabiri, kandi Yesu (Umubarabare W’igitangaza), we uhora aranga iherezo ry’ikintu afatanyije n’itangiriro ryacyo, yarangishije iherezo ryabyo ku wa 22 Ukwakira 1844 akoresheje umubare magana abiri na makumyabiri.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Bazavê firîşteya yekem, wekî bazavê firîşteya sêyem jî, di “dema dawî” de dest pê kir (bi rêz 1798 û 1989), ku tê de “heft deman” yên Leviticus bist û şeş têne nasîn. Nîşana rêya paşîn di herdu dîrokan de bi dawîbûna du sed û bîst salan tê nîşankirin, ku ev jî taybetmendiyeke pêxemberî ya “heft deman” e; ji ber ku xalên destpêkê yên herdu dîtinan (chazon û mareh), demeke du sed û bîst salan temsîl dikin ku wan bi hev ve girêdide.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

1611년에 킹제임스 성경이 출간된 일, 버몬트 텔레그래프 신문에 게재됨으로써 밀러의 기별이 공식화된 일, 독립선언서가 작성·공포된 일, 그리고 『아워 펌 파운데이션』 잡지에 『마지막 때』가 실린 일은 모두 출판이었다. 이 두 개의 220년 기간의 시작과 끝은 각각 역사적 이정표로서의 출판을 나타낸다. “이백이십”이라는 수는 예언적 연결의 상징이며, 이 네 가지 출판물은 모두 출판물이라는 점에서 서로 연결되어 있을 뿐 아니라, 각기 그 역사에서 “지식의 증가”로 표상되는 기별에 의해서도 서로 연결되어 있다.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Bibilia ya mwaka 1611 inawakilisha mawasiliano ya injili kutoka katika nyua za mbinguni kwenda kwa wanadamu. Ujumbe wa Miller uliwekwa ndani ya muktadha wa unabii wa nyakati, na chati mbili takatifu za Habakuki zinafanya itambulike kwa urahisi kwamba ujumbe wa Miller ulionyeshwa kwa jinsi ya mchoro kupitia mistari ya historia. “Vermont” humaanisha “mlima wa kijani”, na kwa mujibu wa uvuvio “kijani” ni ishara ya imani.

“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

“Duroto dino to hope kani. A green cord, to my mind, faith manaya represented; and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Ubutumwa bwa Miller bwashyizwe mu buryo bwemewe kandi butangazwa buvuye mu itorero ryizerwa, kuko “umusozi” mu minsi y’imperuka ari “itorero”.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

Na siku za mwisho itakuwa kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, nao utatukuzwa kuliko vilima; na mataifa yote yatamiminika kuuendea. Na watu wengi wataenda na kusema, Njoni, twendeni juu mlimani kwa Bwana, nyumbani mwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutakwenda katika mapito yake; kwa maana katika Sayuni itatoka sheria, na neno la Bwana katika Yerusalemu. Isaya 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Miller-ի պաշտոնականացված փորձության լուրը եկավ հավատարիմ եկեղեցուց, և «The Telegraph» կոչված հրատարակությունը ներկայացնում է երկնքից եկող լուր, ինչպես և «King James Bible»-ը, որովհետև «telegraph» բառը, որ կազմված է երկու հունարեն բառերից, նշանակում է հեռվից եկող լուր։ Առաջին բառը՝ (tele), նշանակում է «հեռավոր կամ հեռվից», իսկ երկրորդը՝ (grapho),՝ «գրել կամ արձանագրել»։ Միասին դրանք նշանակում են «գրել կամ փոխանցել հեռավորության վրա»։ 1611 թվականին Աստված, «King James Bible»-ի հրատարակությամբ, երկնքից փոխանցեց Իր պատգամը, և երկու հարյուր քսան տարվա ավարտին, Միլլերի լուրը, ինչպես առաջին անգամ պաշտոնականացվեց 1831 թվականին «Vermont Telegraph»-ում, նույնպես փոխանցեց Աստծո պատգամը երկնքից։ Այդ լուրը այն «գիտության աճն» էր, որ բացվեց «վերջի ժամանակում»՝ 1798 թվականին, և որն այնուհետև ծնեց այդ սերնդի համար փորձության երեքքայլ գործընթաց։ Այդ պատմությունը նախատիպն էր Future for America-ի պատմության։

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Bayaan ya Uhuru ya mwaka wa 1776 inawakilisha mwanzo wa mnyama wa nchi wa Ufunuo kumi na tatu. Inawakilisha mwanzo wa Marekani, na kwa kufanya hivyo inatambulisha kizuizi cha uhuru mwishoni mwa Marekani. Ujumbe wa Future for America (kama jina lenyewe linavyodokeza), unatambulisha mwisho ambao umeonyeshwa kwa mfano katika mwanzo huo kwa kuchapishwa kwa Bayaan ya Uhuru. Miaka mia mbili na ishirini baadaye, katika mwaka wa 1996, huduma iliyokuwa imezalisha jarida la The Time of the End, ilipokea chombo cha kisheria ambacho hapo awali kilikuwa kimeitwa Future for America. Mwaka huo, jarida la The Time of the End, lililoundwa kwa makala zilizokuwa zimechapishwa katika toleo lililoitwa Our Firm Foundation, lilichapishwa.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Navê wezaretê **Future for America** dîroka **Declaration of Independence** destnîşan dike, ji ber ku ew weşan destpêka Dewletên Yekbûyî yên Amerîkayê nîşan kir, û Îsa her dem dawiyê bi destpêkê nîşan dide. Sernavê wê weşanê, ku **The Time of the End** e, hem “dema dawiyê” di sala 1989-an de destnîşan dike, û hem jî dawîbûna dema ceribandinê dema ku Mîkaêl radiweste. Peyama ku di wê weşanê de bi awayekî fermî hatî pêşkêşkirin (**Daniel** yanzdeh, ayet çil heta çil û pênc), bi hilweşîna Yekîtiya Sovyetê di sala 1989-an de (dema dawiyê) hat vekirin, û wan ayetan ku hatin vekirin rêzeke dîrokê pêşkêş dikin ku ji sala 1989-an pê ve diçe heta ayeta yekem a beşa diwanzdehan, ku Mîkaêl radiweste û dema ceribandina mirovî tê girtin.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Kuva ku 1776, kutokelea kuchapishwa kwa Declaration of Independence, hata kuchapishwa kwa gazeti la The Time of the End, ni miaka mia mbili na ishirini; nayo mwanzo na mwisho vinashughulikia masomo yale yale ya kinabii. Kuchapishwa kwa The Time of the End kulikusanywa kwa sura ambazo kwanza zilikuwa zimechapishwa kama makala katika chapisho la Our Firm Foundation, nayo huwakilisha ukweli wa kinabii kwamba, bila kushikilia kweli za msingi za vuguvugu la Wamillerite (ambazo ndizo “msingi wetu thabiti”), haiwezekani kuelewa “kuongezeka kwa maarifa” katika “wakati wa mwisho” mwaka 1989.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

ئەو نیشانەی ڕێگایەی وەک «کاتی کۆتایی» نیشان دەدرێت، و ئەو نیشانەی ڕێگایەی کە «فەرمی‌کردنی» پەیامەکە لە مێژووە هاوتاکانداى بزووتنەوەی فریشتەی یەکەم و سێیەمدا نوێنەرایەتی دەکات، هەردووکیان توخمە پێشبینییەکانی «حەوت کات»ی لاویان ٢٦ لەخۆ دەگرن. نیشانەی ڕێگای داهاتوو لەو مێژووە هاوتایانەدا بەهێزکردنی پەیامەکەیە، وەک بە هاتنەخوارەوەی یان فریشتەی ئاشکراکردنەوە ١٠ لە ١١ی ئاب ١٨٤٠، یان فریشتەی ئاشکراکردنەوە ١٨ لە ١١ی ئەیلوول ٢٠٠١ نیشان کراوە. تەواوبوونی دووەمین وای لە بەشی نۆی ئاشکراکردنەوە، فریشتەی ئاشکراکردنەوە ١٠ی هێنایە خوارەوە، و تەواوبوونی سێیەمین وای لە بەشی دەی ئاشکراکردنەوە، فریشتەی بەشی هەژدەی ئاشکراکردنەوەی هێنایە خوارەوە.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Mumateka mu byafa bibiri bingabanganye, imvura y’inyuma itangira “kunyanyagiza” igihe marayika amanuka. Icyo gihe ubutumwa “buhabwa imbaraga” no kwemezwa kw’ikintu cyari cyarahanuwe. Ku ba-Millerite, byari ihagarara ry’ubutegetsi bw’ikirenga bw’Abottomani mu gusohozwa kw’ubuhanuzi bw’igihe bwa Isilamu bwo muri ishyano rya kabiri ryo mu Ibyahishuwe igice cya cyenda, umurongo wa cumi na gatanu. Ku mutwe w’ab’umwe ijana na mirongo ine na bane igihumbi, byari “kurakarira kw’amahanga,” ubuhanuzi bwa Isilamu bwo muri ishyano rya gatatu buri mu gihe cy’impanda ya karindwi mu Ibyahishuwe icumi, umurongo wa karindwi, bwashohojwe igihe inyubako nini z’Umujyi wa New York zasenywaga.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

ꯃꯔꯨꯛ ꯄꯥꯔꯥꯜꯂꯦꯜ ꯍꯤꯁ꯭ꯇꯣꯔꯤꯁꯤꯡꯒꯤ ꯋꯦꯝꯃꯥꯔꯛ ꯃꯄꯨꯡ ꯐꯥꯅꯕꯁꯤ ꯋꯣꯟꯗꯔꯐꯨꯜ ꯅꯝꯕꯔꯔꯒꯤ ꯊꯕꯛꯇꯥ ꯃꯁꯥꯔꯛ ꯄꯥꯟꯕ ꯃꯔꯨꯑꯣꯏꯕ ꯃꯔꯤ ꯂꯩ; ꯃꯁꯤꯅꯥ ꯆꯥꯅꯥ ꯃꯈꯥꯏ ꯑꯗꯨꯒꯤ ꯃꯔꯤ ꯂꯩꯅꯕ ꯑꯃꯁꯨꯡ ꯆꯥꯅꯥ ꯃꯈꯥꯏ ꯃꯌꯥꯟ ꯂꯤꯡꯉꯩ ꯑꯃꯒꯤ ꯑꯒꯨꯔꯤ ꯊꯣꯛꯄ ꯂꯩꯕ ꯑꯅꯤ ꯑꯗꯨꯒꯤ ꯃꯔꯤ ꯂꯩꯅꯕꯗꯥ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯒꯅꯦꯆꯔ ꯊꯥꯖꯤꯟꯂꯦ। ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨꯒꯤ ꯃꯥꯈꯥ ꯑꯣꯟꯕꯗꯥ ꯑꯥꯔꯛ ꯈꯨꯝꯖꯤꯜꯂꯛꯄ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯋꯥꯆꯃꯦꯟꯁꯤꯡꯅꯥ ꯆꯦꯠꯄ ꯅꯨꯡꯉꯥꯏꯅꯕ ꯄꯦꯟꯅꯥ ꯈꯨꯗꯣꯟ ꯊꯣꯛꯂꯤ; ꯃꯁꯤꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯥꯗꯥ ꯄꯤꯕ ꯄꯥꯎ ꯌꯥꯎꯏ, ꯑꯗꯨꯃ ꯑꯣꯏꯅ 1856ꯗꯥ “ꯁꯦꯕꯟ ꯇꯥꯏꯝꯁꯤ” ꯍꯥꯏꯕ ꯈꯋꯥꯏꯗꯒꯤ ꯃꯆꯥ ꯂꯥꯏꯇꯤꯡ ꯍꯥꯡꯗꯣꯛꯄ ꯑꯃꯁꯨꯡ ꯃꯇꯝ ꯑꯗꯨꯗꯥ ꯃꯥꯌꯥꯏ ꯃꯔꯤ ꯂꯩꯅꯕ ꯂꯩꯔꯦ। ꯍꯥꯕꯛꯀꯨꯛꯀꯤ ꯇꯦꯕꯜ ꯑꯅꯤꯒꯤ ꯋꯦꯝꯃꯥꯔꯛ, 1843 ꯑꯃꯁꯨꯡ 1850 ꯄꯥꯏꯑꯣꯅꯤꯌꯔ ꯆꯥꯔꯠꯁꯤꯡꯅꯥ ꯃꯥꯍꯨꯠ ꯑꯣꯏꯔꯛꯄ, ꯑꯗꯨ ꯑꯅꯤꯃꯛꯅꯥ “ꯁꯦꯕꯟ ꯇꯥꯏꯝꯁꯤ” ꯍꯥꯏꯕꯗꯨ ꯃꯤꯒꯤ ꯃꯃꯥꯡꯗꯥ ꯑꯨꯠꯂꯤ; ꯃꯁꯤ ꯄꯥꯔꯥꯜꯂꯦꯜ ꯍꯤꯁ꯭ꯇꯣꯔꯤ ꯈꯨꯗꯤꯡꯃꯛꯇꯥ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨꯒꯤ ꯃꯥꯈꯥ ꯑꯣꯟꯕ ꯑꯃꯁꯨꯡ “ꯐꯥꯔꯁ꯭ꯇ ꯗꯤꯁꯦꯄꯣꯏꯟꯇꯃꯦꯟꯠ” ꯍꯥꯏꯕ ꯑꯗꯨꯒꯤ ꯃꯔꯛꯇꯥ ꯂꯥꯛꯄ ꯑꯣꯏꯔꯦ।

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Mwanya wa “wakati wa kukawia” unahusianishwa moja kwa moja na utabiri ulioshindwa wa mwaka 1843, ambao ulikuwa ni utabiri wa kutimizwa kwa miaka elfu mbili na mia tatu, na pia miaka elfu mbili na mia tano na ishirini. Ujumbe wa Kilio cha Usiku wa Manane ulikuwa ni utambuzi wa utimizo uliokuwa karibu wa vipindi hivyo viwili vya wakati wa unabii. “Mlango” wa kipindi cha majira ya wokovu uliofungwa katika mwanya wa mwisho hutambulisha kutimizwa kwa vipindi hivyo viwili vya unabii, na huonyesha mahali ambapo tarumbeta ya saba, au ya Yubile, huanza kulia. Kila mwanya katika kila historia unahusianishwa moja kwa moja na “nyakati saba,” na “nyakati saba” huwakilisha uzi unaofungamanisha historia zote mbili pamoja, na historia zote mbili huwakilisha ujumbe wa mvua ya masika ya mwisho.

We will continue this study in the next article.

Tukalendeleza somo hili katika makala inayofuata.

“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

“‘Nau bābo la dekasi kuzu vakaikoto i na vosa, ni ra sa talaidredre,’ sa i Vatu ni veivakatarabetaki ko Karisito vei ira. Ia, ‘na vatu era a cata na matai ni tara vale, sa qai yaco ga ko koya me ulu ni tutu ni tutu ni vale.’ Me vaka na vatu sa biu tani, sa vaka tale ga kina ko Karisito ena Nona cakacaka e vuravura, ni sa vosoti ka vakacacani. Sa ‘beci ka cati mai vei ira na tamata; e tamata ni rarawa, ka kila na yalolailai ni rarawa: ... sa beci ko koya, ka da a sega ni vakabibitaki koya.’ Aisea 53:3. Ia sa voleka na gauna me vakalagilagi kina ko Koya. Ena Nona tucake tale mai na mate, ena vakatakilai kina ni sa ‘Luve ni Kalou e kaukauwa.’ Roma 1:4. Ena Nona lesu tale mai ena ikarua ni gauna, ena vakatakilai kina ni sa Turaga ni lomalagi kei vuravura. O ira era sa voleka tiko oqo me ra vakoti Koya ena kauveilatai, era na qai kila na Nona cecere. E matadra na lomalagi kei vuravura taucoko, na vatu sa biu tani ena yaco me ulu ni tutu ni vale.”

“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

“Ne onye ọ bula nkume a ga-adakwasị, ọ ga-ata ya ka ntụ ọka.” Ndị mmadụ ndị jụrụ Kraịst ga-ahụ n’oge na-adịghị anya ka e bibiri obodo ha na mba ha. A ga-agbaji ebube ha, gbasasịa ya dịka uzuzu n’ihu ifufe. Ma gịnị ka bibiri ndị Juu? Ọ bụ nkume ahụ nke, ọ bụrụ na ha wuru n’elu ya, ọ ga-abụrịrị nchebe ha. Ọ bụ ịdị mma nke Chineke a lere anya n’ala, ezi omume a jụrụ ajụ, ebere a na-eleghara anya. Mmadụ tinyere onwe ha n’imegide Chineke, ihe niile nke ga-abụwo nzọpụta ha wee ghọọ mbibi ha. Ihe niile Chineke họpụtara ka ọ bụrụ nke ndụ, ha hụrụ na ọ bụ nke ọnwụ. N’ịkpọgide Kraịst n’obe nke ndị Juu ka e tinyere mbibi Jerusalem. Ọbara ahụ a wụsịrị na Calvary bụ ibu ahụ mere ka ha daba n’iyi n’ụwa a nakwa n’ụwa na-abịa. Otu a ka ọ ga-adịkwa n’ụbọchị ukwu ikpeazụ ahụ, mgbe ikpe ga-adakwasị ndị jụrụ amara nke Chineke. Kraịst, bụ́ nkume ịsụ ngọngọ ha, ga-apụta mgbe ahụ n’ebe ha nọ dịka ugwu nke ịbọ ọbọ. Ebube nke ihu Ya, nke bụ ndụ nye ndị ezi omume, ga-abụ ndị ajọ omume ọkụ na-erepịa. N’ihi ịhụnanya a jụrụ ajụ, amara a lere anya n’ala, a ga-ebibi onye mmehie.

“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

“Shaahidi nyingi na maonyo ya kurudiwa-rudiwa, Yesu alionyesha matokeo ambayo yangewapata Wayahudi kwa kumkataa Mwana wa Mungu. Katika maneno haya alikuwa akiwahutubia wote katika kila kizazi wanaokataa kumpokea Yeye kuwa Mkombozi wao. Kila onyo ni kwa ajili yao. Hekalu lililonajisiwa, mwana asiiyetii, wakulima wa uongo, wajenzi wenye dharau, vina mfano wake katika uzoefu wa kila mwenye dhambi. Asipotubu, hukumu ambayo vitu hivyo vilikitangulia kuionyesha itakuwa yake.” The Desire of Ages, 599, 600.