When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Ilyas ni Ahab nalatha Israel ves lai Carmel, nam la prefigured ni God ni bringing the church out of the Dark Ages in 1798, after three and a half years of persecution, and ni leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
1798, 1844 na 1863 wa mateka yoya nayo yagereranijwe igihe Mose yayororanaga abana ba Isirayeli abakura mu buja bwo muri Egiputa abageza ku Musozi Sinayi. Amateka y’abamarayika ba mbere n’uwa kabiri ahagarariye urugendo rwa ba Millerite rwatangiye mu gihe cy’imperuka mu 1798 rukomeza kugeza ubwo urwo rugendo rwabaye itorero mu 1863. Eliya na Mose ni bo bahamya babiri b’ibanze b’amateka ya ba Millerite, kandi ni bo bahamya babiri b’ibanze mu gitabo cy’Ibyahishuwe mu gihe cy’amateka y’umumarayika wa gatatu.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Omutwe gw’Abamiira gubumba entandikwa y’Enjiri etaggwaawo ey’Okubikkulirwa kkumi nnya, era Future for America gumanyisa enkomerero yaayo. Wakati w’omutwe ogw’entandikwa ogw’Abamiira n’omutwe ogw’enkomerero, tusangamu Ekkanisa y’Abadiventi ey’Olunaku olw’Omusanvu. Nga bwe kiri okusinziira ku bannabyafaayo b’Ekkanisa y’Abadiventi mu 1856, ekitundu ekyali kisigaddewo mu mutwe gw’Abamiira kyayingira mu mbeera ey’e Laodikiya, bwe kityo ne kiggala ekiseera eky’e Firaderufiya ekyakiikirira 1798 okutuuka mu 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Mu makala ihandi twerekanye ko guhumekwa kwagereranije ugucika intege kw’ukwambuka Inyanja Itukura n’ugucika intege gukomeye ko mu 1844. Muri icyo gihe ni ho ikigeragezo cy’Isabato, nk’uko cyashushanywaga na manu, cyageze mu mateka ya Mose. Kuri iyo ngingo nyakubahanuzi nyine, umucyo waturutse Ahera Cyane watangiye igikorwa cyo kugerageza no kwezwa gitangirira ku Isabato, ku bari bambutse inyanja kandi bari binjiye kubwo kwizera mu Ahera Cyane. Igikorwa cyo kugeragezwa cyabanje 1844 cyatangiriye mu mateka ya Mose akivuka, naho ku ba Millerite gitangirira mu 1798, binyuze mu kwiyongera k’ubumenyi Daniyeli yagaragaje ko kwari kuzazana igikorwa cy’ibigeragezo by’intambwe eshatu byagezaga ku rubanza.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Abanene bazohanagurwa, kandi bazezwa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Daniyeli 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
1844-ാം ആണ്ടിന്റെ ഒക്ടോബർ 22-ന് ന്യായവിധി ആരംഭിച്ചതിന് പ്രതിരൂപമായിരുന്നത് മിസ്രയീമിലെ ആദ്യജാതന്മാരോടുകൂടെ ആരംഭിച്ച് ചെങ്കടലിന്റെ വെള്ളങ്ങളിൽ അവസാനിച്ച ഫറവോന്റെ ന്യായവിധിയായിരുന്നു. ജ്ഞാനികൾ വിശ്വാസത്താൽ അതിപരിശുദ്ധസ്ഥാനത്തേക്കു പ്രവേശിച്ചതിനുശേഷം, അഥവാ ചെങ്കടൽ കടന്നുതീർന്നതിനുശേഷം, 1798-ൽ അന്ത്യകാലത്ത് ആരംഭിച്ച പരീക്ഷണപ്രക്രിയ 1844-ന് അപ്പുറവും തുടർന്നു. മോശെയുടെ ചരിത്രത്തിൽ അത് പത്ത് പരീക്ഷണങ്ങളാൽ പ്രതിനിധീകരിക്കപ്പെട്ടു; അവയിൽ ഓരോ ഘട്ടത്തിലും യിസ്രായേൽ പരാജയപ്പെട്ടു. ആ പത്ത് പരീക്ഷണങ്ങളിൽ അവസാനത്തേത് പന്ത്രണ്ട് ഒറ്റക്കാരൻമാർ വാഗ്ദത്തദേശത്തെ പരിശോധിച്ചപ്പോഴായിരുന്നു. മോശെയുടെ ചരിത്രത്തിലെ ആദ്യപരീക്ഷണം മന്നായുടെ പരീക്ഷണമായിരുന്നു; അത് ശബ്ബത്തിനെ പ്രതിനിധീകരിക്കുന്നു. അതുപോലെ മില്ലറൈറ്റുകൾക്കു 1844 ഒക്ടോബർ 22-ന് ശേഷമുള്ള ആദ്യപരീക്ഷണമായി ശബ്ബത്ത് തിരിച്ചറിഞ്ഞു. ഇരു സമാന്തര ചരിത്രങ്ങളിലുമുള്ള ആദ്യപരീക്ഷണം ശബ്ബത്ത് ആയതിനാൽ, മോശെയുടെ ചരിത്രത്തിലെ തുടർന്നുള്ള ഒൻപത് പരീക്ഷണങ്ങൾ 1844-ന് ശേഷം വാഗ്ദത്തദേശപ്രവേശനത്തിലേക്കോ മരണത്തിന്റെ മരുഭൂമിയിലേക്കോ നയിക്കുന്ന പരീക്ഷണങ്ങളുടെ ഒരു പരമ്പര ഉണ്ടായിരിക്കുമെന്നതു തിരിച്ചറിയിക്കുന്നു. 1863 മില്ലറൈറ്റ് പ്രസ്ഥാനത്തിനുള്ള അന്തിമപരീക്ഷണത്തെ പ്രതിനിധീകരിക്കുന്നു. പന്ത്രണ്ട് ഒറ്റക്കാരൻമാർ വാഗ്ദത്തദേശത്തെക്കുറിച്ചുള്ള തങ്ങളുടെ റിപ്പോർട്ടുകളുമായി മടങ്ങിവരുമ്പോഴാണ് ഈ പരിഗണന നാം ആരംഭിക്കുന്നത്.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Na baada ya siku arobaini wakarudi kutoka kuipeleleza ile nchi. Wakaenda, wakafika kwa Musa, na kwa Haruni, na kwa mkutano wote wa wana wa Israeli, katika jangwa la Parani, huko Kadeshi; wakawaletea habari wao, wao na mkutano wote, wakawaonyesha matunda ya nchi. Wakamweleza, wakisema, Tuliifika ile nchi uliyotutuma; na hakika yatiririka maziwa na asali; na haya ndiyo matunda yake. Lakini watu wakaao katika nchi ile wana nguvu, na miji yao imezungushiwa kuta, nayo ni mikubwa sana; tena tuliwaona huko wana wa Anaki. Waamaleki wanakaa katika nchi ya kusini; nao Wahiti, na Wayebusi, na Waamori, wanakaa milimani; nao Wakanaani wanakaa kando ya bahari, na kando ya Yordani. Kalebu akawanyamazisha watu mbele ya Musa, akasema, Haya, na tupande mara moja, tukaitwae; kwa maana twaweza sana kuishinda. Lakini wale watu waliokwenda pamoja naye wakasema, Hatuwezi kupanda kupigana na watu wale; kwa maana wao wana nguvu kuliko sisi. Wakawapa wana wa Israeli taarifa mbaya ya nchi ile waliyoipeleleza, wakisema, Nchi ile tuliyopita katikati yake ili kuipeleleza, ni nchi iwalayo wakaao ndani yake; na watu wote tuliowaona humo ni watu wa kimo kikubwa. Tena huko tuliwaona Wanefili, wana wa Anaki, watokao kwa wale Wanefili; nasi tulikuwa, kwa kujiona wenyewe, kama panzi; na ndivyo tulivyokuwa machoni pao. Hesabu 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Tambiko hili kutoka Kitabu cha Hesabu lina kweli fulani za maana sana zinazopaswa kuzingatiwa, ambazo huenda zikapuuzwa kwa urahisi mtu asipoitazama historia iliyowakilishwa humo kuwa ni kielelezo cha vuguvugu la Wamillerite. Jambo moja ni kwamba waasi waliokuwa na “taarifa mbaya” walikuwa wakishindwa jaribio lao la kumi na la mwisho, na katika jaribio hilo la mwisho makundi mawili ya watu yalidhihirishwa. Makundi hayo mawili ambayo yamekuwa yakikuzwa katika historia ya majaribio tisa yaliyotangulia yalidhihirisha tabia zao kulingana na “taarifa” waliyochagua kuikubali. Mwaka 1863, Uadventista wa Wamillerite ulikataa taarifa ya Musa kama ilivyowakilishwa na unabii wa utumwa katika Mambo ya Walawi ishirini na sita. Taarifa iliyowasilishwa na Yoshua na Kalebu ilikuwa tu marudio ya “taarifa” ya Mungu katika historia yote ya ukombozi wao kutoka utumwani. Tangu kuzaliwa kwa Musa na kuendelea, Mungu alikuwa ameahidi kwamba angewatoa kutoka utumwani na kuwapeleka katika nchi ile iliyokuwa imeahidiwa kwa Ibrahimu karne nyingi kabla. Yoshua na Kalebu wanawakilisha wale waliosimama juu ya taarifa ya msingi; wale wapelelezi wengine kumi walikataa kwamba Mungu alikuwa ametoa taarifa hiyo kwa kweli.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Û hemû civat dengê xwe bilind kir û giriya; û gel wê şevê girî. Û hemû zarokên Îsraêl li dijî Mûsa û li dijî Harûn qirand; û tevahiya civatê ji wan re got: Xwezî me li welatê Misrê miribana! an xwezî me li vê çolê miribana! Û çima Xudan me anî vê welatê, da ku em bi شمشêrê bikevin, û jinên me û zarokên me bibin talan? Ma ne çêtir bû ku em vegerin Misrê? Û wan yek bi yek re got: Bila em serokek ji xwe re tayîn bikin, û bila em vegerin Misrê. Numbers 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Igihe mu 1863 James White yandikaga inkuru mu *Review and Herald* yanga imyumvire ya Miller yerekeye “ibihe birindwi,” kandi muri uwo mwaka nyine Uriah Smith agasohora igishushanyo cy’impimbano kitagiragamo namba icyo ari cyo cyose kivuga ku “bihe birindwi” byo mu Balewi, White na Smith bombi bashyize ku ruhande umurimo wa William Miller kandi bakoresha uburyo bwa Bibiliya bw’Abaporotesitanti b’ubuhakanyi. Uburyo bw’abahakanyi, abo bari baherutse kwita “abakobwa ba Babuloni,” bwakoreshejwe nk’impaka zo kwanga ubutumwa bwa Miller bwari bwarayobowe na marayika Gaburiyeli. Mu kigeragezo cya cumi cyahawe Isirayeli ya kera, bavuze mu buryo butaziguye bati: “Nimucyo twishyirireho umutware, dusubire muri Egiputa.” Kunanirwa mu kigeragezo cya cumi kandi cya nyuma gushingiye ku kwanga “raporo” yari ihuje na raporo yatanzwe uhereye mbere na mbere, no ku cyifuzo cyo gusubira mu bubata bwa Egiputa. Igihe Yeremiya yagereranyaga mu buryo bw’ikimenyetso abari baracitse intege bitewe no kunanirwa kw’ubuhanuzi bwo mu 1843, Imana yamuhamagariye by’umwihariko kugarukira Imana no ku ishyaka yari asanzwe afitiye ubutumwa, ariko kandi imutegeka kutazigera asubira ku bari baramaze kumenyekana ko ari abakobwa ba Babuloni.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Ku byo Uwiteka avuga ati: Nuhinduka, nanjye nzaguhindura ugaruke, kandi uzahagarara imbere yanjye; kandi nutandukanya ikintu cy’igiciro n’ikinyandagaro, uzamera nk’akanwa kanjye. Bo bazagusange bagarukeho, ariko wowe ntuzabasange ngo ubagarukire. Yeremiya 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
لە ساڵی 1863دا، جەیمز وایەت و ئوریا سمیث سەرکردەیەکی نوێیان دانا بۆ ئەوەی بەڕێیان بکاتەوە بۆ ئەو شوێنەی پێیان فەرمان درابوو نەچن بۆی. یۆشەع و کالیب نوێنەرایەتی ئەوانە دەکەن کە ئارەزووی پێشچوونیان هەبوو، وایەت و سمیث نوێنەرایەتی ئەوانە دەکەن کە ئارەزووی گەڕانەوەیان هەبوو.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Mambo lingine linalopaswa kuangaziwa katika kifungu hiki kutoka kitabu cha Hesabu ni kwamba uasi wa mwisho, ambao unawahukumu waasi wote kufia nyikani katika muda wa miaka arobaini ijayo, ni mojawapo ya marejeo mawili ya msingi yanayothibitisha kanuni ya siku moja kuwa sawa na mwaka mmoja katika unabii wa Biblia; nayo labda ndiyo kanuni ya kiunabii iliyo ya lazima zaidi ambayo Miller alitumia kufungua ujumbe wa injili ya milele na wa malaika wa kwanza. Ushuhuda mwingine wa kibiblia wa kanuni hiyo unapatikana katika kitabu cha Ezekieli.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Na ukapomaliza hayo, ulale tena upande wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuwekea kila siku kuwa mwaka mmoja. Ezekieli 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Mambo yavi sivyo vilingatiwe mara nyingi kuhusu mistari hiyo miwili iliyoanzisha kanuni ya siku kwa mwaka ni muktadha wa kihistoria wa mistari hiyo yote miwili.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Nimwa mabeel jin roo ilo ie ko amio kar lukkun alikkar nan lal in, jimwe im jijñōnñoul raan, raan eo juon ñan juon iiō, enaj walok bwe komaroñ bōk anāinwōt jorrāān ko amio, jimwe im jijñōnñoul iiō; im komaroñ jela an ao jab kōnono in lukkun karōk. Numbers 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Mbali eyi ya mu Kubala yaboneka ku lubandiko lwa Israyeli ya kale, kandi yalondekereza obujeemu bwa bantu ba ndagaano ya Katonda; kandi mbali eyi ya mu Ezeekyeri yaboneka ku nkomerero ya Israyeli ya kale, kandi nayo yalondekereza obujeemu bwa bantu ba ndagaano ya Katonda. Ekibonerezo ku lubandiko kyali kufiira mu ddungu, ate ekibonerezo ku nkomerero kyali buddu n’obusibe mu nsi y’abalabe baabwe. Omusingi gwa olunaku okubeera omwaka gussa essira ku bujeemu bwa abantu abali mu ndagaano. Ebibonerezo bibiri, ekimu ku lubandiko n’ekirala ku nkomerero, naye byombi bya njawulo. Ekisooka kyali kufa mpola mpola nga batambula mu ddungu; ekisembayo kyali busibe na buddu mu Babulooni ey’amazima.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Hapo Musa na Haruni wakaanguka kifudifudi mbele ya kusanyiko lote la mkutano wa wana wa Israeli. Naye Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa wale walioipeleleza nchi, wakararua mavazi yao. Wakauambia mkutano wote wa wana wa Israeli, wakisema, Nchi ile tuliyopita katikati yake ili kuipeleleza ni nchi njema mno kupita kiasi. Ikiwa Bwana anapendezwa nasi, ndipo atatuingiza katika nchi hii na kutupa; nchi itiririkayo maziwa na asali. Ila tu msimwasi Bwana, wala msiwaogope watu wa nchi hiyo; maana wao ni chakula kwetu; ulinzi wao umeondoka kwao, naye Bwana yu pamoja nasi; msiwaogope. Lakini kusanyiko lote likasema wapigwe kwa mawe. Ndipo utukufu wa Bwana ukaonekana katika hema ya kukutania mbele ya wana wote wa Israeli. Bwana akamwambia Musa, Je! watu hawa watanidharau hata lini? nao hawatanisadiki hata lini, kwa ishara zote nilizozifanya kati yao? Nitawapiga kwa tauni, nami nitawanyima urithi wao, na kutokana na wewe nitafanya taifa kubwa, tena lenye nguvu kuliko wao. Musa akamwambia Bwana, Ndipo Wamisri watasikia habari hiyo, kwa kuwa kwa uweza wako uliwapandisha watu hawa kutoka katikati yao; nao watawaambia wenyeji wa nchi hii; maana wamesikia ya kuwa wewe, Bwana, u katikati ya watu hawa, ya kuwa wewe, Bwana, waonekana uso kwa uso, na ya kuwa wingu lako lasimama juu yao, na ya kuwa watangulia mbele yao, mchana katika nguzo ya wingu, na usiku katika nguzo ya moto. Basi sasa, ukiwaua watu hawa wote kama mtu mmoja, ndipo mataifa yaliyosikia sifa zako yatasema, wakinena, Kwa sababu Bwana hakuweza kuwaleta watu hawa katika nchi aliyowaapia, kwa hiyo amewaua nyikani. Na sasa, nakusihi, nguvu za Bwana wangu na ziwe kuu, sawasawa na ulivyosema, ukinena, Bwana si mwepesi wa hasira, tena ni mwingi wa rehema, husamehe uovu na makosa, wala hamhesabii mtu mwovu kuwa hana hatia kamwe, akiapatiliza wana uovu wa baba zao hata kizazi cha tatu na cha nne. Na usamehe, nakusihi, uovu wa watu hawa sawasawa na ukuu wa rehema yako, kama ulivyowasamehe watu hawa tangu walipotoka Misri hata sasa. Hesabu 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Aya mateka ga lekisami na mavhesi lawa ma hundzukile xikombiso xa le Bibeleni lexi vuriwaka “siku ra ku hlundzukisa.” “Siku ra ku hlundzukisa” ri boxiwa eka Pisalema 95, Yeremiya 32 na Vaheveru 3, kambe a hi nge vulavuli hi xikombiso xexo sweswi. Eka xiphemu lexi hundzeke ku boxiwile nsinya wa nkoka swinene lowu faneleke ku lemukiwa. Nsinya wolowo wu tlhela wu kombisiwa hi muprofeta Samuwele, Lusifere, Ellen White, naswona, hilaha swi nga erivaleni hakona, hi Muxe eka xiphemu lexi.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Basi bamwambila bati, “Tala, imwe mwakalamba, kabili abana benu tabenda mu nshila shenu. E ico, nomba mutupangile imfumu ukututungulula mu bupingushi ngefyo caba ku fyalo fyonse.” Lelo ico cintu capalemelele Samwele ilyo batile, “Tupeni imfumu ukututungulula mu bupingushi.” Kabili Samwele apepele kuli Yehova. Elo Yehova ati kuli Samwele, “Umfweni ishiwi lya bantu mu fyonse ifyo bakulanda kuli iwe; pantu tabakukana iwe, lelo bankana Ine, ukuti nshikale nkabafula. Ukulingana na milimo yonse iyo bacitile ukufuma pa bushiku ubwo nabafumishepo mu Egupto ukufika na lelo lino, ifyo banshila, no kubombela ba lesa bambi, efyo na kuli iwe bacita. Nomba, e ico, umfweni ishiwi lyabo; lelo nga waliba, ubacebuje no kubashininkishisha bwino, no kubalangisha imibele ya mfumu iyo ikabafula.” Elo Samwele alandile amashiwi yonse aya kwa Yehova ku bantu abo abamulombele imfumu. Kabili ati, “Iyi niyo mibele ya mfumu iyo ikamibafwila: ikasenda abana benu abaume no kubapela ku mulimo wayo yene, ku ntebe shayo isha nkondo, no kuba ba kapembelo bayo aba pa mahashi; kabili bamo bakalibutuka pa menso ya ntebe shayo. Kabili ikapika bamo ukuba abakapitao pa maka ya lukama, na bambi ukuba abakapitao pa maka ya makumi yasano; kabili ikabapela ukulima imisumba yayo, no kusuna ifyakulya fyayo, no kupanga ifyakubomfya ku nkondo, ne fyakubomfya ku ntebe shayo. Kabili ikasenda abana benu abanakashi ukuba abapangila ifyakununkila, n’abateki, n’abapika umukate. Kabili ikasenda imisumba yenu, ne mivinyu yenu, ne myela yenu iya minofu ya olivi, ee, isha bunonshi bwadiko, no kuipela ku bakalamba bayo. Kabili ikasenda icakulya cakwikumi ku mbeu yenu, na ku mivinyu yenu, no kuipela ku bakalondolwela bayo na ku babomfi bayo. Kabili ikasenda ababomfi benu abaume, n’ababomfi benu abanakashi, n’abacaice benu abasuma, ne punda shenu, no kubabomfya ku milimo yayo. Ikasenda icakwikumi ku mbelele shenu; kabili imwe mukaba babomfi bayo. Kabili muli bulila pali bulya bushiku pamulandu wa mfumu yenu iyo mukaisalila mweka; lelo Yehova takamumfwe pali bulya bushiku.” Nangu cibe fi, abantu bakalile ukutobela ishiwi lya kwa Samwele; kabili batile, “Iyo; lelo tulefwaya imfumu pali ifwe; ukuti naifwe tube nga fyalo fyonse; no kuti imfumu yesu itutungulule mu bupingushi, no kututangila, no kutulwanilako ku nkondo shesu.” Kabili Samwele aumfwile amashiwi yonse aya bantu, no kuyaayasobelela mu matwi ya kwa Yehova. Elo Yehova ati kuli Samwele, “Umfweni ishiwi lyabo, ubapangile imfumu.” Kabili Samwele ati ku bantu ba Israeli, “Bulenke, muntu onse ku musumba wakwe.” 1 Samwele 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
Mundima ino, Israyeli wa kale wakana Mulungu kukhala Mfumu yawo, ndipo mbiri iyi ikusonyeza m’tsogolo ku nthawi imene analengeza kuti analibe mfumu ina koma Kaisara. Anakana ulamuliro wa Mulungu, ndipo anaumirira kuti apatsidwe mfumu yochokera mwa anthu awo eni, koma potsiriza analengeza kuti mfumu yawo inali mfumu ya Aroma. Mfumu ya Aroma m’masiku otsiriza ndi papa wa ku Roma.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Bali bongiile, Muumushe, muumushe, mumubambe pa musalaba. Pilato wababwiile ati, Sena mbambe pa musalaba Mwami wenu? Bakulu ba basaserdoti baaswike bati, Tatwina mwami umbi kano Kaizari. Yohane 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Teokratia ya kulemewa kulimkera Samweli sana, tena kwa namna ya binafsi, hata akaelewa jambo hilo kuwa ni kukataliwa kwa ofisi yake ya kinabii. Lakini Mungu alihakikisha kwamba Samweli anaelewa ya kuwa kukataliwa kwao kulikuwa ni kwa Mungu, wala si kwa nabii. Vifungu hivi viwili vinavyoeleza uhusiano wa kinabii wa Musa na Samweli kwa uasi wa Israeli ya kale, adhabu ya uasi ule iliyofuata haikuwa mwisho kwa Israeli ya kale. Bado kulikuwako kundi lililowakilishwa na Yoshua na Kalebu ambalo lingeingia katika Nchi ya Ahadi, na katika kisa cha Samweli mwisho wa Israeli ya kale ulikuwa katika hitimisho la wafalme wa Israeli, si mwanzo wake.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Mose akatafakari pamoja na Mungu aendelee kutenda kazi pamoja na Israeli wa kale, kwa maana Mose aliona ya kuwa kuwaleta kwenye mwisho wakati huo kungepotosha historia takatifu ya ukombozi wa watu Wake na ahadi Yake ya kuwaongoza kuingia katika nchi ambayo Mungu alikuwa amemwahidi Ibrahimu. Hoja iliyopo hapa ni kwamba Mungu huchagua kuuruhusu uasi utokee na pia uendelee, wakati anapokusudia kuutumia uasi huo kuwa ushahidi wa kweli.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
کەشووخانی خەشمە پاک و دادپەروەرێ، کو ساموئێل پیشان دا، هەروەها لەلایەن ئێلەن وایتەوەش پیشان درا.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Ndzi nga si tshama ndzi vona exikarhi ka vanhu va hina ku tinyiketela hi ku tiyisisa loku entiyisweni wa munhu hi yexe ni ku nga swi lavi ku amukela ni ku pfumela eka ku vonakala, hilaha leswi swi kombisiweke hakona eMinneapolis. Ndzi kombisiwile leswaku a ku nga ri na un’we exikarhi ka vandla lava khomeke moya lowu wu kombisiweke entsombanweni wolowo loyi a a ta tlhela a va ni ku vonakala loku tshembekaka leswaku a kota ku lemuka nkoka wa ntiyiso lowu rhumeriweke eka vona ku suka etilweni, ku fikela va titsongahata emavutleleni ya vona kutani va pfumela leswaku a va nga fambisiwi hi Moya wa Xikwembu, kambe leswaku miehleketo ya vona ni timbilu ta vona a swi tele hi ku va ni xihlawuhlawu. Hosi a yi navela ku tshinela eka vona, ku va katekisa ni ku va horisa eku tlheleleni endzhaku ka vona, kambe a va nga yingisi. A va fambisiwa hi moya wolowo wolowo lowu wu hlohloteleke Kora, Dathani, na Abirama. Vavanuna volavo va Israele a va tiyimisele ku kaneta vumbhoni hinkwabyo lebyi a byi ta kombisa leswaku a va hoxile, kutani va ya emahlweni, va ya emahlweni endleleni ya vona ya ku nga tshembeki, ku ko ku ri ni vo tala lava kokiweke leswaku va hlanganyela na vona.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Bano bazali nani? Bango bazalaki bato ya bolembu te, ya bozangi boyebi te, mpe ya kozanga pole ya bososoli te. Na botomboki wana ezalaki na bankumu nkama mibale na ntuku mitano, bato oyo bazalaki lokumu kati na lisangá, bato ya lokumu monene. Litatoli na bango ezalaki nini? ‘lisangá mobimba bazali basantu, moko na moko na bango, mpe Nkolo azali kati na bango: bongo mpo na nini bomitomboli likolo ya lisangá ya Nkolo?’ [Mitángo 16:3]. Tango Kora mpe baninga na ye bakufaki na nse ya etumbu ya Nzambe, bato oyo bakosaki bamonaki lobɔkɔ ya Nkolo te na makamwisi oyo. Lisangá mobimba na ntɔngɔ ya mokolo oyo elandaki efundaki Moize mpe Arona ete, ‘Bino bobomi bato ya Nkolo’ [molongo 41], mpe bokono ya koboma ezalaki likolo ya lisangá, mpe bato koleka nkóto zomi na minei bakufaki.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Nami nilipokusudia kuondoka Minneapolis, malaika wa Bwana alisimama karibu nami, akasema: ‘Sivyo; Mungu anayo kazi kwa ajili yako kufanya mahali hapa. Watu wanatenda tena uasi wa Kora, Dathani, na Abiramu. Nimekuweka katika nafasi yako iliyo sawa, ambayo wale wasio katika nuru hawataikubali; hawataisikia shuhuda yako; lakini nitakuwa pamoja nawe; neema Yangu na uweza Wangu vitakutegemeza. Si wewe wanayekudharau, bali wajumbe na ujumbe ninaowatuma kwa watu Wangu. Wameonyesha dharau kwa neno la Bwana. Shetani ameyapofusha macho yao na kuipotosha hukumu yao; na isipokuwa kila nafsi itatubu dhambi hii yao, uhuru huu usiotakaswa unaoufanyia Roho wa Mungu dhihaka, watatembea katika giza. Nitaondoa kinara katika mahali pake isipokuwa watubu na kuongoka, ili niwaponye. Wamefifisha kuona kwao kwa kiroho. Hawakutaka kwamba Mungu adhirihishe Roho Yake na uweza Wake; kwa maana wana roho ya dhihaka na chukizo kwa neno Langu. Ucheshi wa kipuuzi, mambo yasiyo na maana, mzaha, na masihara hufanywa kila siku. Hawakuielekeza mioyo yao kunitafuta Mimi. Wanatembea katika cheche za moto wao wenyewe, na wasipotubu watalala katika huzuni. Bwana asema hivi: Simama katika zamu yako ya wajibu; kwa maana mimi ni pamoja nawe, wala sitakuacha wala sitakupungukia.’ Maneno haya kutoka kwa Mungu sikuthubutu kuyapuuza.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Sister White amefananishwa na mtazamo wa Samweli, na akaagizwa kubaki pamoja na waasi na uasi wao na “kusimama katika” “wadhifa” wa “wajibu” wake. Aliamriwa kusimama katika wadhifa wake, baada ya yeye (nabii mwanamke) kuamua kuwaacha waasi na uasi wao waendelee peke yao.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Uvama wa kutajwa kwa kwanza, ambao ni sehemu ya msingi ya kanuni ya Alfa na Omega, unaonyesha kwamba mara ya kwanza jambo linapotajwa huwa la umuhimu mkuu kabisa. Lililohusiana na mwanzo wenyewe wa uasi wa Lusifa ni ukweli kwamba kama Mungu angalitaka, alikuwa na uwezo wote uliohitajika kumwangamiza Lusifa katika wazo la kwanza kabisa la ubinafsi lililotokea ndani ya akili ya Lusifa. Mungu angeweza kumwondoa Lusifa katika uumbaji, na anao uwezo ambao, kama angechagua kufanya hivyo, angeweza kulifanya kwa namna ambayo malaika wengine wasingalijua hata kilichotukia. Bila shaka, hakufanya hivyo, kwa maana miongoni mwa mambo mengine lingekuwa ni kukanusha tabia Yake, lakini kwa kweli anao uwezo wa uumbaji ambao ungemwezesha kufanya jambo hilo lenyewe. Lakini hakulifanya. Kwa uvumilivu aliruhusu uasi uwe sehemu ya ushuhuda wa tabia Yake, sehemu ya ushahidi wa pambano lile lililoanza mbinguni na ambalo hatimaye lilipaswa kufika duniani. Hili ndilo lililotimizwa na mazungumzo ya Musa kwa Israeli wa kale. Mungu aliruhusu kizazi cha waasi kife nyikani na akautumia huo historia kama mfano wa kibiblia ili kuendeleza kweli zinazohusiana na injili ya milele.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Vilevile, katika kukataliwa kwa Mungu kuwa mfalme katika siku za Samweli. Samweli alielekezwa kuendelea na kusimama mahali pake pa wajibu, licha ya imani zake binafsi na ujuzi wake wa kinabii. Kipengele hiki cha usimamizi wa Mungu wa kinabii na wa kihistoria kinatambuliwa pia katika kujengwa upya kwa hekalu baada ya utumwa wa Babeli. Mungu alitabiri na kutawala kila kipengele cha miaka sabini ya utumwa; kurudi Yerusalemu, kujengwa upya kwa Yerusalemu, hekalu, na njia na kuta. Aliweka mbele unabii wa nyakati uliotambulisha wakati ambao wangewekwa huru kutoka utumwani. Alibainisha ni amri ngapi zingekuwapo kuashiria mwanzo wa ile miaka elfu mbili na mia tatu. Alimtaja Koreshi kwa jina, yule mfalme wa kipagani ambaye angeanza mchakato kwa amri ya kwanza. Vipengele vyote vya kujengwa upya kwa Yerusalemu na kwa hekalu vilitambuliwa mahsusi, naye akawainua watu waadilifu na manabii ili kuitimiza kazi hiyo.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Obwolobi bwonna obw’okumanyira ddala eby’obunnabbi eby’Obwakatonda nga tebinnabaawo, n’okuyingirira kwe, newaakubadde bwe bwali bwe butyo, obujeemu obwali buleetse obusibe e Babulooni bwali bumaze dda okumaliriza okubeerawo kwe okw’obuntu awamu n’abantu ba Katonda. Ekitiibwa kya shekinah tekiddayo nate mu yeekaalu eyazimbibwa nate. Ebyafaayo byonna byakozesebwa okuwa ensengeka ey’obunnabbi eri ebyafaayo eby’enkomerero y’ensi, wadde nga yeekaalu teyaddayo nate kulongoosebwa na kubeerawo kwa shekinah mu Kifo Ekisinga Obutukuvu. Mu ngeri eyo, yeekaalu eyazimbibwa nate yali bujulirwa si bwa kubeerawo kwa Katonda, wabula bwa bujeemu bwa Isiraeri. Naye bannabbi b’ebyafaayo ebyo, nga Samwiri ne Sister White e Minneapolis, baeyongera okuweereza mu buvunaanyizibwa bw’obunnabbi.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
باغیبوونا لوسیفەری، یەکەم شتێکە کە لە ناکۆکییە گەورەکەی نێوان مەسیح و شەیتاندا باس کراوە، و خودا ڕێگای دا ئەو باغیبوونە بەردەوام بێت بۆ مەبەستەکانی خۆی. ساموێل، سەرەڕای تووڕەیی ڕاستودروستیی خۆی لەسەر ئارەزووی ئیسرائیل بۆ ئەوەی وەک نەتەوەکانی دیکە بن، ئاراستە کرا بۆ بەشداری کردن لە دەستنیشانکردنی یەکەم دوو پاشا. هەروەها پێغەمبەرانی خودا بەشدارییان کرد لە بنیادنانەوەی پەرستگای خودا، ئەو پەرستگایەی کە ئیتر هەرگیز ئامادەبوونی شەکینای خودای تێدا نەدەبووەوە.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Avo va kuetesha “vyao vya hadithi” kinyume na Neno la kinabii, kwa kusudi la kufunika uasi wa Uadventista mwaka 1863, na wanaochagua kujenga hoja yao juu ya mantiki ya kwamba kama lolote baya lingalitokea mwaka 1863, nabii mwanamke angelikataza jambo hilo, kwa makusudi hawajui kanuni ya kwanza inayotambuliwa katika kutajwa kwa kwanza kabisa kwa uasi dhidi ya Mungu. Mungu huruhusu uasi kwa makusudi Yake mwenyewe, na akichagua kwamba manabii Wake wabaki bila upande au kimya katika maasi yanayoweza kutokea, huo ndio uchaguzi Wake.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Tunapoanza kuzingatia mchakato wa kujaribiwa wa 1844 hadi 1863, ambao umefananishwa na majaribu kumi ambayo Israeli wa kale walishindwa baada ya kuvuka Bahari ya Shamu, ni muhimu kuelewa ukweli huu wa kibiblia. Manabii wa Mungu hutenda kazi kama manabii Wake katika nyakati za utii na za kutotii, na wakati mwingine hawapingi mambo ambayo kwa mtazamo wa juu juu yangeonekana kuwa ni mambo ambayo nabii angetazamiwa kuyapinga. Wakati mwingine wao hutambua waziwazi uasi huo lakini huzuiliwa, na nyakati nyingine Bwana huweka mkono Wake juu ya macho yao kuhusu uasi huo. Mtazamo huo unapotambuliwa, 1863 huwa alama muhimu katika historia ya ufalme wa sita wa unabii wa Biblia, kwa pembe ya Uprotestanti na pia kwa pembe ya Urepublicanismu.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Beto nayi ngengeng’enab ba Prophets, ak ngasireta visions, ak ayibuin similitudes, ko ministry neba Prophets. Hosea 12:10.