We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Turi kumenya 1863 nk’ingingo ya nyuma y’igeragezwa mu ruhererekane rw’ibigeragezo byatangiye mu gucika intege gukomeye ko mu 1844. Igice cya mbere cy’imitekerereze yacu gishingiye ku kuri yuko urugendo rw’Abamilerite rwarangiye igihe Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryandikwaga mu buryo bwemewe n’amategeko muri guverinoma ya Leta Zunze Ubumwe za Amerika muri uwo mwaka nyirizina. Urugendo rwatangiye mu buryo bw’ubuhanuzi mu 1798, rwarangiye mu 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Okuhumekibwa kututegeeza nti malayika ow’amaanyi ow’omu Okubikkulirwa essuula eky’ekkumi n’omunaana bwe yasserengeta nga 11 Ssebutemba 2001, ekyo kyali kimaze okulagibwa mu ngeri ey’ekifaananyi mu ntambula y’AbaMillerite, malayika ow’omu Okubikkulirwa essuula eky’ekkumi bwe yasserengeta. Entambula y’AbaMillerite yatandika mu kiseera eky’enkomerero mu 1798, okwolesebwa kw’omugga Ulai okw’omu Danyeri essuula munaana n’omwenda bwe kwaggulwawo. Entambula y’abantu emitwalo kikumi mu enkumi ana n’enkumi nnya yatandika mu kiseera eky’enkomerero mu 1989, okwolesebwa kw’omugga Hiddekel okw’omu ssuula esatu ezisembayo eza Danyeri bwe kwaggulwawo.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Ka nkàtã abien no mu biara mu no, na nnidiso nnidiso mu mpaapaemu bi refi ase wɔ kan no mu apawfo no ne wɔn a wɔwɔ saa kuw no mu wɔ wɔn abakɔsɛm ahorow no mu ntam. Bere a wɔmaa abakɔsɛm biara no mmara titiriw no gyinaa gua so pefee no, na saa abakɔsɛm no mu bɔfo no sianee. Asɛm no, kuw no, ne ɔsomafo no ne nnwinnade a Awurade de dii dwuma wɔ abakɔsɛm biara mu de kyerɛɛ kan no mu apawfo no bɔne; efisɛ sɛnea Kristo ankasa kyerɛkyerɛɛ ne dwuma ho no, sɛ ɔammra a, anka abakɔsɛm no mu Yudafo a wɔsɔre gye akyinnye no nni bɔne biara. Ɔsomafo no, asɛm no, ne kuw no ne atemmu nnwinnade a ɛbɛma wɔabu kan no mu apawfo no asɛde wɔ wɔn abakɔsɛm ahorow no mu hann a ɛrekɔ anim no po ho; na bere a bɔfo no sianee no, ɛhyɛɛ nsow sɛ atemmu nhyehyɛe no afa kan apam no man no so afi ase. Wɔda atemmu no nnwinnade no adi bere a adiyifo a wɔyɛ saa abakɔsɛm no ho mfonini no di asɛm a Awurade de maa wɔn no. Bere a wodi asɛm no wie a, afei wɔde asɛm no kɔma kan no mu apawfo no, a wɔkyerɛ wɔn sɛ wɔyɛ nkurɔfo a wɔn kɔn yɛ den na wɔtew atua, na wɔrentie na wɔrensakra wɔn ho. Sɛ bɔfo no sianee na wodi asɛm no wie pɛ a, atemmu a ɛfa saa nkurɔfo atuatewfo no ho no fi ase.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Kukutu kukhoma kwa Israyeli wa kale, nga bwe kulagiddwa mu kitabo kya Okubala, tukussa ku byafaayo by’entambula ya ba-Millerite; era ku nkomerero, tukussa enkola eno ey’okugezesa ku ntambula y’abo enkumi kikumi mu amakumi ana mu enkumi nnya. Obubonero bw’omuwendo “kkumi” bulina okutegeerwa okusinziira ku mbeera y’ekitundu ky’Ekyawandiikibwa mwe gukozesebwa.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
ദശപരീക്ഷകളുടെ ക്രമം നിരാശയോടുകൂടെയാണ് ആരംഭിക്കുന്നത്; അതു പ്രാചീന ഇസ്രായേലിന്നു ചെങ്കടലിങ്കൽ ആയിരുന്നുവെങ്കിൽ, മില്ലറൈറ്റുകൾക്കു 1844 ഒക്ടോബർ 22 ആയിരുന്നു. സഹോദരി വൈറ്റ് ആ കാലത്ത് തുറന്നുകാട്ടപ്പെട്ട “അടയാളക്കല്ലായ” സത്യങ്ങളെ, അവർ “കാലത്തിന്റെ കടന്നുപോകൽ” എന്നു വിളിച്ചതിൽനിന്ന് ആരംഭിച്ച്, തിരിച്ചറിയിക്കുന്നു. എബ്രായർക്കുള്ള നിരാശ ഫറവോന്റെ സൈന്യത്തിന്റെ ഭീഷണിയായിരുന്നു. ദൈവത്തിന്റെ ശക്തിയിലുള്ള വിശ്വാസലോപം എബ്രായർക്കിടയിൽ അവരുടെ ശത്രുക്കളുടെ സൈന്യത്തെപ്പറ്റിയുള്ള ഭയത്തോടുള്ള പ്രതികരണത്തിൽ പ്രകടമായി; പത്താമത്തെയും അന്തിമത്തെയും പരീക്ഷയിൽ ഉണ്ടായതുപോലെ തന്നേ. ആദിയിൽനിന്നുതന്നെ അന്ത്യം യേശു ദൃഷ്ടാന്തീകരിക്കുന്നു; അതുകൊണ്ടു വാഗ്ദത്തദേശത്തിലെ ഭീമന്മാരെപ്പറ്റി പത്തു ചാരന്മാർ ചൂണ്ടിക്കാട്ടിയ ഭയം, ചെങ്കടലിങ്കൽ അവരുടെ നിരാശയെ ഉളവാക്കിയ അതേ ഭയമായിരുന്നു. മില്ലറൈറ്റ് പ്രസ്ഥാനത്തിനുള്ള പത്താമത്തെയും അന്തിമത്തെയും പരീക്ഷ 1844 ഒക്ടോബർ 22 ആയിരുന്നതുപോലെ ഒരു കാലപ്രവചനമായിരിക്കും.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Okutalisisya okunene mu kugezesa okw’omutendera okw’ebyafaayo by’Aba-Miller kwalamula okutandika kw’ebyafaayo ebyali bimaze okulagibwa bulungi mu kifaananyi eky’okununulibwa kwa Isiraeri ow’edda okuva mu Misiri. Okuva ku Nnyanja Emmyufu waaliwo omuddiring’anwa gw’ebigezo kkumi, era ekigezo eky’oluvannyuma kyandibadde kiraga ekisooka. “Okuyita kw’ekiseera” mu kutalisisibwa okunene kwava mu butategeera bwa bunnabbi obw’ekiseera. Eky’oluvannyuma mu nkola yonna ey’okugezesa Isiraeri ow’Omwoyo kyandibadde kye kimu n’ekisooka. Mu 1863, abakulembeze ba Isiraeri owennyini baasalawo okuddayo eri enkola ya Baibuli ey’abo be baali baakakamala okuzuula nti baali bawala ba Rooma, era ne bagaana, oba oyinza okugamba nti, ne bategeera bubi, obunnabbi obw’ekiseera obusingayo obuwanvu mu Baibuli. Enkomerero y’ebigezo ekkumi, mu Isiraeri owennyini ne mu Isiraeri ow’Omwoyo, yalagibwa okutandika. Era enkomerero, mu mbeera zombi, abajeemu baalaga okwegomba okuddayo mu kifo mwe baali baakava okununuulibwa.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Ku kukhāna “sāto samaya” ya Leviticus 26, Uadventista wa Laodikia walileta mtanziko wa kinabii ambao hawakuwa wameutazamia. Hata mpaka leo hawajaweza kuutatua mtanziko huo, ijapokuwa hutolea aina mbalimbali za visa vya kubuni katika jitihada ya kufanya hivyo. Mtanziko huo umo katika aya ambayo Sister White huitambulisha kuwa msingi na nguzo kuu ya Uadventista.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Nivîsa pîroz a ku ji hemû yên din zêdetir hem bingeh û hem jî stûna navendî ya baweriya Advent bû, ew daxuyaniya ev bû: ‘Ta du hezar û sê sed roj; paşê pîrozgehê wê were paqijkirin.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Adventismu í jara zoǧe waney weksi iḷi shaa yo aulek. Kena iḷi, zeni shaa yo aulek iḷi zullum paam la joŋ ɗo. Paam la joŋ ɗo ɓe iḷi yo aulek “jaawel” ti. Jaawel ɓe maanaa maŋga kaan, ndaŋ sii haɗii nam e ƴeewndi ndu waɗi ɗum jaawel. Weksi iḷi shaa yo taram weksi iḷi shaa yo aulek jokkondiral, nahawu, walla hakkiilo e yoɓɓe faamde hin heɓa fayde waɗde ceede, ngam weksi iḷi shaa yo taram ɗum ko ƴeewndi, weksi iḷi shaa yo aulek ɗum ko jaawel.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Suala hilo, litakapowakilishwa kwa usahihi na kwa haki, hutoa maana tofauti kabisa kwa aya ya kumi na nne kuliko ile inayofundishwa na Uadventista. Hili halimaanishi kwamba aya ya kumi na nne si “msingi na nguzo kuu ya imani ya Waadventista,” kwa maana ndivyo ilivyo. Linamaanisha kwamba Uadventista walipoelewa vibaya na kuweka kando zile nyakati saba mwaka 1863, hawakuweza kufafanua kikamilifu maana halisi ya aya ya kumi na nne. Katika Maandiko, nusu ya kweli si kweli. Likieleweka kwa usahihi, swali la aya ya kumi na tatu linadai kutambuliwa kwa unabii unaoashiria utakaso wa patakatifu palipokuwa pamekanyagwa chini, na pia kutambuliwa kwa unabii unaoashiria kukanyagwa chini kwa jeshi. Unabii wa miaka elfu mbili na mia tatu unalihusu “patakatifu,” na unabii wa miaka elfu mbili na mia tano na ishirini unalihusu “jeshi.”
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
កិច្ចដោះស្រាយអំពីទំនាក់ទំនងនៃខទាំងពីរនេះ ត្រូវការការសិក្សាយ៉ាងវែងឆ្ងាយ ដែលខ្ញុំមិនមានបំណងធ្វើនៅចំណុចនេះ ក្នុងអត្ថបទទាំងនេះទេ។ ចំណុចទាំងនេះ ត្រូវបានលើកមកពិភាក្សាម្ដងហើយម្ដងទៀត អស់រយៈពេលជាច្រើនឆ្នាំ ហើយអាចរកឃើញបាននៅក្នុងស៊េរី Habakkuk’s Tables។ ខ្ញុំនៅតែកំពុងពិភាក្សាអំពីនិមិត្តសញ្ញារបស់អេលីយ៉ា ហើយប្រាថ្នាចង់បញ្ចប់សេចក្ដីពិតទាំងនោះជាមុនសិន។
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
윌리엄 밀러는 재림운동의 시작에 있어서 엘리야였으며, 그의 첫 번째 발견은 레위기 26장의 일곱 때였다. 그러므로 1863년에 그 진리를 거절한 것은 엘리야의 기별을 거절한 것이었다. 이 지점에서 나는 끝을 시작과 동일시하게 하는 알파와 오메가의 특성을 다루고 있다. 고대 이스라엘을 위한 최종 시험은 첫 번째 시험 속에 예표되어 있었다. 두 시험 모두 이방 나라들이 하나님보다 더 강하다는 두려움을 나타낸다. 원리상 동일한 열 번째 시험은 첫 번째 시험보다 훨씬 더 반역적이었으니, 이는 첫 번째 시험에서 나타난 하나님의 승리의 역사가 그 반역자들 안에 확고한 신뢰를 낳았어야 했기 때문이다. 그들은 홍해에서보다 하나님의 권능에 대한 훨씬 더 많은 증거를 가지고 있었음에도 불구하고, 하나님을 거절함을 드러냈다. 밀러파 재림운동은 1863년에 이르러서는 이미 대실망이 하나님의 강력한 역사였던 이유를 설명하고 있었지만, 그럼에도 그들은 여전히 한 대장을 세워 애굽으로 돌아가기로 결정하고, 다니엘이 모세의 “맹세”라고 부르는, 엘리야로 표상되었던 그 기별을 거절하였다.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
“អស់ពីការចំណាយពេលដើម្បីបង្ហាញភស្តុតាងអំពីសុពលភាពនៃ «ប្រាំពីរគ្រា» ក្នុងនាមជាព្រះបន្ទូលទំនាយអំពីពេលវេលា ខ្ញុំមានបំណងប្រើតក្កវិជ្ជាសាមញ្ញខ្លះ ដើម្បីបញ្ជាក់សុពលភាពរបស់វាតាមវិធីមួយទៀត។ ពីព្រោះ សម្រាប់ចលនាដែលបានចាប់ផ្តើមនៅឆ្នាំ 1798 ការសាកល្បងចុងក្រោយនៃឆ្នាំ 1863 ក៏នឹងតំណាងឲ្យការសាកល្បងចុងក្រោយសម្រាប់ចលនារបស់ទេវតាដ៏មានឫទ្ធានុភាពក្នុង វិវរណៈ 18 ផងដែរ។ ការបំផុសគំនិតបានបញ្ជាក់យ៉ាងច្បាស់ណាស់ថា ការសាកល្បងចុងក្រោយគឺជាអ្វី សម្រាប់ចលនាទាំងពីរ។”
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“Satani ni ... akihimiza daima yali ya uongo—ili awaondoe watu katika kweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuifanya bure ushuhuda wa Roho wa Mungu. ‘Pasipo maono, watu huangamia’ (Mithali 29:18).” Selected Messages, kitabu cha 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Ellen White ପ୍ରଭୃତିଙ୍କ ଲେଖନଗୁଡ଼ିକୁ ନିଷ୍ଠାପୂର୍ବକ ଗ୍ରହଣ କରି, ସେ Leviticus 26ର “seven times”କୁ ପୂର୍ଣ୍ଣରୂପେ ସମର୍ଥନ କରିନଥିଲେ ବୋଲି ସୂଚିତ କରିବା ପାଇଁ କୌଣସି ସତ୍ୟନିଷ୍ଠ ପଦ୍ଧତି ନାହିଁ। ଆମେ ପୂର୍ବରୁ ଏହି ଲେଖମାଳାରେ ଯେପରି ଚିହ୍ନଟ କରିଛୁ, ଏବଂ Habakkuk’s Tables ଶୀର୍ଷକ ଶୃଙ୍ଖଳାରେ ଯାହା ସୁପ୍ରମାଣିତ, Sister White ସରାସରି ଆମକୁ ଜଣାନ୍ତି ଯେ 1843 ଓ 1850ର ଉଭୟ ଚାର୍ଟକୁ ଈଶ୍ୱର ନିର୍ଦ୍ଦେଶିତ କରିଥିଲେ। ସେ ସରାସରି ଏହା ଶିକ୍ଷା ଦିଅନ୍ତି ଯେ ସେହି ଦୁଇଟି ସାରଣୀ Habakkuk ଅଧ୍ୟାୟ 2ର ଏକ ପୂରଣ ଥିଲା। ଉଭୟ ଚାର୍ଟ ସେମାନଙ୍କ ସ୍ୱ ସ୍ୱ ଚିତ୍ରାତ୍ମକ ବିନ୍ୟାସର କେନ୍ଦ୍ରବିନ୍ଦୁ ଭାବେ Leviticus 26ର “seven times”କୁ ଚିହ୍ନିତ କରେ। ଉଭୟ ଚାର୍ଟରେ “seven times”ର ରେଖାର କେନ୍ଦ୍ରବିନ୍ଦୁରେ ଖ୍ରୀଷ୍ଟଙ୍କ କ୍ରୁଶ ରହିଛି, ଯାହା “seven times”ର ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ରେଖାର କେନ୍ଦ୍ର ଭାବେ ପ୍ରତିଷ୍ଠିତ।
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Habakkuk’ün iki levhasına verdiği tasdiklerle birlikte, 1840’tan 1844’e kadar sunulmuş olan mesajı sunmaya devam etmemiz gerektiğini birçok kez kaydetmiştir; ayrıca, Milleritlerin ilan ettikleri mesajı nasıl yaydıklarını ele alan her Adventist tarihçisi, onların 1843 çizelgesini kullandıklarını belirtmektedir. O, yalnızca çizelgeler üzerinde temsil edilen mesajları tasdik etmekle ve Tanrı’nın halkına o tarihte sunulmuş olan aynı mesajları sunmaya devam etmeleri konusunda öğüt vermekle kalmaz; aynı zamanda, bu mesajların Tanrı’nın bakiye halkının tarihi boyunca saldırıya uğrayacağı hususunda uyardığı birçok pasaj da sunar. Bu saldırılar konusunda uyardığında, bu aynı hakikatleri savunmanın Tanrı’nın gözcülerinin işi olduğunu tekrar tekrar belirtir.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Kama chati hizo si sahihi, basi jumbe ambazo zinawakilisha kwa michoro pia si sahihi. Kama ujumbe ambao Wamilleri waliutangaza tangu 1840 hadi 1844 haukuwa sahihi, basi utambulisho wa Ellen White uliorudiwa-rudiwa kwamba ujumbe wa Wamilleri ulikuwa msingi nao pia si sahihi. Kama jumbe hizo hazikuwa sahihi, maagizo yake ya mara kwa mara ya kuendelea kuwasilisha kweli zile zile hasa ni mashauri ya uongo. Kama ujumbe wa Wamilleri hauwakilishi misingi iliyopaswa kuhifadhiwa na kulindwa dhidi ya mashambulizi ya Shetani, basi mashauri hayo nayo pia ni ya upotovu. Kufikia hitimisho kwamba masuala haya yote yanayohusiana na ujumbe wa Eliya wa historia hiyo ni ya upotovu, kungeonyesha wazi kwamba Ellen White alikuwa nabii wa uongo.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Aadivestikue ya kisasa bado hufundisha katika Semina zao za Ufunuo kwamba kanisa la masalio lingekuwa na Roho ya Unabii, ambayo ni ushuhuda wa Yesu, lakini kwa hakika hawaambii wale wanaotafuta kuwavuta waingie katika uanachama wa kanisa kwamba wao wanakataa kabisa uidhinishaji na maonyo ya Ellen White yanayohusiana na kweli zile za msingi za awali na historia yake. Kifungu kifuatacho kina maana gani kwako?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Hatuna sababu ya kuogopa kuhusu wakati ujao, isipokuwa tu pale tutakaposahau jinsi Bwana alivyotuongoza, na mafundisho Yake katika historia yetu ya zamani.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Mu 1863, umutwe w’Abamillerite wageze ku musozo kandi wiyandikisha nk’urwego rwemewe n’amategeko imbere ya leta, iyo amaherezo yari kuzaremamo ishusho y’ubupapa, ari byo, nk’uko Ellen White abisobanura, uguhuza itorero na leta.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Na mikende yina kele sesepi kusalama na États-Unis sambu na kubaka lusadisu ya Leta sambu na bisika ya kisalu mpe minkadulu ya dibundu, Baprotesta kele kulanda na makulu ya Bapapiste. Yinga, kuluta diaka, bo kele kukangula kielo sambu na Bupapa kuzonga kubaka diaka na Amerika ya Baprotesta kimfumu ya nene yina yo vidisaka na Mokili ya Ntama.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Ku ngwiro y’uko kwishyira hamwe mu buryo bw’amategeko n’ubutegetsi bwari kimwe mu byari ngombwa kugira ngo habeho umuteguro, mu gihe urubyiruko rw’igihugu rwarimo rujyanwa ku gahato mu bwicanyi bw’amaraso bwitwaga Intambara y’Abaturage, urugendo rw’Abamillerite rwarangiye. Mu 1863, haba mu nyandiko yasohowe no ku mbonerahamwe nshya, Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryanze ubuhanuzi bw’uburetwa Danieli yita indahiro ya Mose. Mu 1850, Uwiteka yari yarayoboye ubwoko Bwe gukora imbonerahamwe ya kabiri ya Habakuki, no gukosora ikosa yari yararambitseho ukuboko Kwe ku mbonerahamwe ya 1843. Imbonerahamwe yategetswe mu 1850 yasohoye rwose umugambi wayo, kuko Ellen White yavuze ko yabonye “yuko Imana yari mu isohorwa ry’imbonerahamwe,” kandi anagaragaza ko imbonerahamwe ya 1850 ivugwa muri Habakuki igice cya kabiri.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
مەبەستی چارتی ساڵی 1850 هەمان مەبەستی چارتی ساڵی 1843 بوو. ئەوە ئامرازێکی ئینجیلیزەکردن بوو کە بەکاردەهات بۆ پێشکەشکردنی پەیامی فریشتەی سێهەم بە جیهانێکی لەناوداچوو. لە ساڵی 1863دا، ئەو پەیامە واز لێهێنرا. پرۆسەی تاقیکردنەوەکە، کە بە پرۆسەی تاقیکردنەوەیەک نموونەیی دەکرێت کە لە دەریای سوور دەستی پێکرد، بە پێشبینیی کات دەستی پێکرد کە پیرۆزگاکەی دیاری دەکرد کە دەبوو لە ژێر پێدا سەملێندرێت لە ئایەتی سێزدەی دانیال هەشتدا، و پرۆسەی تاقیکردنەوەکە بە پێشبینیی کات کۆتایی هات کە سوپاکەی دیاری دەکرد کە دەبوو لە ژێر پێدا سەملێندرێت لە ئایەتی سێزدەی دانیال هەشتدا.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Basi nanyuvwa mwera umo akuyowoya, ndipo mwera munyake wakayowoya kwa mwera yura uyo wakayowoyanga, “Kasi mboniwoni iyi ya vya sembe ya zuŵa na zuŵa, na kwananga kwa kupankhiska chiŵanda, iyo yikupereka malo ghakupatulika pamoza na ŵankhondo kuti ŵapondereke pasi, yizamkhalapo nyengo yitali uli?” Ndipo wakati kwa ine, “Kufika pa mazuŵa ghakukwana vikwi viŵiri na mazana ghatatu; pamanyuma pake malo ghakupatulika ghazamutoweskeka.” Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Pêvajoya ceribandinê ya ku di 22ê Cotmeha 1844-an de dest pê kir, nîşana Alpha û Omega hildigire. Destpêka wê pêvajoya ceribandinê pêxemberiya demê bû ku pîrozgehê ku diviya bihatibû paymalkirin temsîl dikir. Ew pêxemberiyek bû ku dema ku hate temamkirin ronahiyeke mezin derxist. Pêvajoya ceribandinê ya ku di 1863-an de bi dawî bû, nîşana Alpha û Omega hildigire. Dawiya wê pêvajoya ceribandinê pêxemberiya demê bû ku mêvandarê ku diviya bihatibû paymalkirin temsîl dikir. Ew pêxemberiyek bû ku ji bo ku dema ku hate temamkirin ronahiyeke mezin derxe hatibû sêwirandin. Ew pêxemberiya demê bû ku ji aliyê Îlyasê wê dîrokê ve hate pêşkêşkirin, û dema ku hate redkirin û li kêleka xwe hate danîn, tariyek mezin derxist.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Na yino ndiyo hukumu, ya kwamba nuru imekuja ulimwenguni, na watu walipenda giza kuliko nuru, kwa sababu matendo yao yalikuwa maovu. Yohana 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Mantiki yenye ninakusudia kumalizia makala hii kwayo ni ile ambayo tayari nimekwisha kuitaja. Je, Mungu kupitia Ellen White aliidhinisha chati za 1843 na 1850?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Min dît ku nexşeya 1843 bi destê Xudan hatibû rêberîkirin, û divê neyê guhertin; ku jimare wisa bûn ku Ew dixwest; ku destê Wî li ser bû û di hin jimareyan de çewtiyek veşartibû, ji ber ku tu kes nikaribû wê bibîne, heta ku destê Wî hate rakirin.” Early Writings, 74.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
“Nnɛ́ mɔ́ɔ́ nùukɛ kú nà, Nzambí áli mú kubimisama kwa chaati eyi kwa Ndundu Nichols. Nnɛ́ mɔ́ɔ́ nùukɛ kú nà, mú Bíbilia múli busakidilu bwa chaati eyi; né ní chaati eyi cìdi cìlongololá ku bantu ba Nzambí, ní cìdi cìkùmbana ku muntu umwe, dîbò dìdi cìkùmbana ku mukwabo pe; né ní umwe ádi né dijinga dya chaati mupyamupya útenta pa kipimu kinene, bônsò badi né dijinga dyayo mu mùshindù wùmwèwùmwè.” Manuscript Releases, numero 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Nūk nê Ellen White ra rî mîli mî Millerites-thû 1840 hta 1844 kâtê hîsî nî pî laî nî mīsa hpe, Karai Kasang gaw a athang ja ai kun?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Xwedê peyamekî nû nade me. Divê em ew peyam ragihînin ku di 1843 û 1844 de me ji dêrên din derxist.” Review and Herald, 19ê Çileya 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Nzambi ututuma kufiota ntangu eto ye ngolo zeto na kisalu kya kusamuna na bantu bansangu yayi yanyingisaki babakala ye bakento na 1843 ye 1844.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“1840–1844 ጥንቲ ዝተዋህቡ መልእኽታት ኣብ ሕጂ ብሓይሊ ክግለጹ ኣለዎም፣ ምኽንያቱ መንገዶም ዝጠፍኡ ብዙሓት ሰባት ኣለዉ። እቶም መልእኽታት ናብ ኩለን ኣብያተ ክርስቲያናት ክበጽሑ ኣለዎም።”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navarume vakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Obubaka bwayanikibwa. Kandi tekusaanidde kubaawo kulwaawo mu kuddamu obubaka obwo, kubanga obubonero bw’ebiro biri mu kutuukirizibwa; omulimu ogusembayo gulina okukolebwa. Omulimu omukulu gulikolebwa mu kiseera kitono. Amangu ddala obubaka buliweebwa olw’okulonda kwa Katonda obuligaziwa ne bufuuka eddoboozi ery’amaanyi. Awo Danyeri aliyimirira mu mugabo gwe, okuwa obujulirwa bwe.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Amazima twakiriye mu 1841, ’42, ’43, na ’44 ubu akwiriye kwigwa no kwamamazwa. Ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu mu minsi iri imbere buzamamazwa n’ijwi rirenga. Buzatangwa n’umwete ukomeye no mu mbaraga z’Umwuka.” Manuscript Releases, volume 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Chil niku uko ulele wa kisasa na udogo wa kazi hii. Chikala na uzoefu. Mu kutenda kazi iyo Lesa atupela, kuti twafumine pa mbele mu kusubila, twaikala aba no mutende wakuti Ena akaba bukose bwesu. Ena akaba naifwe mu 1906, nge fintu akaba naifwe mu 1841, 1842, 1843, ne 1844.” *Loma Linda Messages*, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Eka bāntu abo bemiṅa ngʉ baalongeshi na baalongolodi mu bitumbi byetu bāfwāna kuba bakole mu lwītiko na mu misimbu ya ntumunu ya mwanjelo wa kasatu. Nzambi ulomba bantu Bandi bāmanye nde tudi ne ntumunu bu Mwinē atupēshile wo mu 1843 na 1844.” General Conference Bulletin, April 1, 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Echenjo rijiko ndwa: Kandu koonse nko koshelekwa kukena mo ekyo kiragararagya omusingi gw’okwikiriza, ou twaba twombekaho bukya obutumwa bwaija omu 1842, 1843, na 1844. Nkabamu omu butumwa obu, kandi bukya obwo mbaire nyemerera omu maisho g’ensi, ndi mwesigwa aha musana ou Ruhanga yatuhairwe. Titurikuteekateeka kwihya ebigere byaitu aha kituuti ekyo byateirweho, obwire bwona nitusherura Mukama buli izooba n’okusaba okw’amaani, nitunoonya omusana. Nooteekateeka ngu ninkubaasa kurekaho omusana ou Ruhanga yampaire? Gukwetwa kuba nk’Orwazi rw’Ebiro byona. Guhanguhire kundangirira bukya obu gwampaibwe.” Review and Herald, April 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Nyasaye, ebunyole bwa Ellen White, yahananga abantu Be ukwirinda no kwikinga ku bihugo byali kugonda amazima g’amateka ga Millerite?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“دەقی گەورەی ڕاستی، کە ئاراستەی ئێمە لە مێژووی پێشبینی نیشان دەدات، دەبێت بە وریاییەوە بپارێزرێن، نەوەک بڕووخێنرێن و بە تیۆرییەکانێک جێگیر بکرێن کە لەبری ڕووناکیی ڕاستەقینە، شێواندن دروست دەکەن.” Selected Messages, book 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“لە ئەمڕۆدا شەیتان دەرفەت دەگەڕێت بۆ ئەوەی نیشانەکانی ڕاستی تێکبدات—ئەو یادگار و بنەما شانەیەی کە لەسەر ڕێگادا هەڵگیراون؛ و ئێمە پێویستمان بە ئەزموونی ئەو کارکەرە پیر و بەئەزموونانە هەیە کە ماڵی خۆیان لەسەر بەردی توند و پتەو بنیاد ناوە، ئەوانەی کە هەم لە ناوبانگی خراپ و هەم لە ناوبانگی باشدا لەسەر ڕاستی جێگیر و نەگۆڕ بوون.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Kalunga kanda aleka nshila pa nsi pamo na bantu badi bakwasha kumanya bîmpè ne bibi, bwakane ne bubi. Kalunga udi ne bantu bônsò badiye wasungule bua kwimana ku ntu wa mvita mu bikondo bia mpùngu. Mu ntatu, neabimuna bantu bu mwakenzaye mu bikondo bia kale. Bansongààlume nebabikidibwe bua kulama bulunda ne basadidi bakulakaje badi basembeja mbandu, bua bakoleshibwe ne kuyishibwe ku diakula dia bôbò badi badi ba kwitabuuja, badi bapite mu mvita mîngi, ne kudi bôbò, ku nzila wa bujaadiki bua Nyuma Wendè, Kalunga mmwambe misangu mîngi, uleja nzila mujaalame ne usemba nzila mubi. Padi bipeta byedi, bidi biseka ditabuja dia bantu ba Kalunga, basalayi aba ba kumpala nebapetule maalu a kale, padi bipùngu bia mushindu awu byakafika, padi bulelela bwakonka, padi dyondopa ya bungi, ibafuma kudi Kalunga to, yingenyiibwe munda.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Uzoefu wa wale watendakazi wenye umri mkubwa unahitajika sasa; kwa maana Shetani anatazama kila nafasi ili kuzifanya kuwa bure alama zile za kale za njia,—makumbusho ambayo yameinuliwa kando ya njia.” Review and Herald, November 19, 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Mu 1863, isangano ry’Aba-Millerite ryarangiye ryanze ukuri kwa mbere Eliya w’ayo mateka yari yarayobowe gusobanukirwa. Ikigeragezo cyaryo cya nyuma cyashingiye ku mirongo ibiri yo muri Daniyeli 8 igaragaza ukuribatwa kw’aheranda n’ingabo. Umucyo w’aheranda warahishuwe ku ikigeragezo cya mbere mu bigeragezo icumi, kandi umwijima uzanwa ku ngabo ku ikigeragezo cya nyuma mu bigeragezo icumi.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Kimó kya úkegeege: barya ba Seventh-day Adventists abemera guhagarara munsi y’ibendera rya Satani bazabanza kureka kwizera kwabo mu miburo no mu bihano bikubiye mu Bujurire bw’Umwuka w’Imana.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ukudanîş û xizmeta pîroztir tê kirin, û wê berdewam bike ku were kirin. Hinek ji wan ku niha pêşniyarên Şeytan deng dikin, wê vegerin hişê xwe. Hene kesên ku di postên girîng ên bawerî û emanetdariyê de ne, lê rastiya vê demê nizanin. Ji wan re divê peyam were dayîn. Heke ew wê bistînin, Mesîh wê wan qebûl bike, û wê wan bi xwe re bibe hevkarên karê xwe. Lê heke ew guhdanê peyamê nekin, ew ê rawestin bin ala reş a Mîrê Tarîtiyê.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Nazui ku og hne, gaa hlyi ai hpe e aten matu nga ai nga ai hte, hpaji hku ai hkumsha a myit hpe shawng lawang shawng lawang shadan dan ai. Htaing shaning hte, lasha ni la jan ni gaw Khristu a shan hpe sha ai hte, shi a sai hpe lu ai nga ya ra ai. N chye hkra a matu hpe shawng de shawng de lawm ai hkrum wa na ra ai, kaning rai nme law, hlyi ai gaw tut hkra lawang wa lu ai. Hlyi ai a sumsing ni hpe shapraw ai Karai Kasang gaw, shi hpe chye na matu hkan nang ai ni hte, grau ni grau ni hpe hkrum shaga ai hku hta shang na ra ai. Karai Kasang a amyu ni gaw, shi a mungga hpe sumsing a muk hku nna la ai hte, shi a pru wa ai lam gaw jahpawt ni hku taihkrum shapraw da ai nga ai hpe chye na mara ai. Sha ai lusha hte hkumshan gaw ahkaw ahkang lu ai hku rai nna, shanhte gaw mungga lam ah hpung dagu a atsawm hpe lu na mara ai.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Ka vutwisisi hi ku helela kungu ra Hosi ra ku humesa vana va Israyele evuhlongeni bya Egipta, ni ku va rhangela hi le mananga ku ya eKanana.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Üsaraning va’zxabaridin parlaytighan ilahiy nurlarni birläp yighqanimizda, Yähudiy tizimi toghrisida téximu éniqroq idrakqa, uning möhüm heqiqetlirige téximu chuqur qädr yetküzimiz. Heqiqetni izdinishimiz téxi toluq emes. Biz pəqət nurdin birnächche şüälärnila yighqan bolduq. Künséri Sözning oqughuchiliri bolmighanlar Yähudiy tizimining mesililirini çözälmäydu. Ular ibadätxana xizmiti arqiliq ögitilgen heqiqetlerni çüshänmäydu. Xudaning uluğ plani toghrisidiki dünyeviy çüshänche uning işini tosuş qilidu. Kelgüsi hayat, Bulut tüvrükige orälgen halda, Mesih öz halkigha bergen qanunlarning menisini échip béridu.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Tutagendelea na uchunguzi wetu wa ishara ya Eliya kuhusiana na mwaka wa 1863 katika makala inayofuata.