Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Maumivu ma mutito, aheko vakokela ka: “Kanda kulamika milonga ya unene wa mukanda uno.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ûng ti ji ê phoe, m̄-thang nîg hong séng pún chheh ê sian-tī ê ue: in-uī sî kan kīn à. Hiah-ê put-gī ê, kiò i koh put-gī; hiah-ê uè-o̍h ê, kiò i koh uè-o̍h; hiah-ê gī ê, kiò i koh gī; hiah-ê sêng-kiat ê, kiò i koh sêng-kiat. Khé-sī-lio̍k 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Mu kyandikibwa ky’Okubikkulirwa essuula ey’okutaano, Katonda Kitaffe atuula ku ntebe ye ey’obwakabaka, era mu mukono gwe mulimu ekitabo ekisibiddwa n’obubonero musanvu.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Nabonye mu mukono gw’iburyo gw’oyo eyali atudde ku ntebe y’obwakabaka ekitabo ekiwandiikiddwa munda ne ku mabega, nga kisibiddwa n’obubonero musanvu. Okubikkulirwa 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Kua kutokea mstari wa kwanza na kuendelea hadi sura ya saba, twaona ya kwamba Yesu, aliyeonyeshwa kama Simba wa kabila la Yuda, ndiye anayekitwaa kitabu kutoka mkononi mwa Baba yake, naye huanza kuzifungua muhuri hizo hatua kwa hatua. Anapoifungua muhuri ya sita na kuwasilisha ujumbe unaowakilishwa na muhuri huo, sura ya sita hufika mwisho. Huo mwisho huja pamoja na swali linaloingia katika sura ya saba, ambamo twaipata jibu la swali lililoibuliwa katika mstari wa mwisho wa sura ya sita.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Çima ku roja mezin a xezeba wî hatiye; û kî dê bikaribe bisekine? Wahî 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Igice cya karindwi gitangiza abantu ibihumbi ijana na mirongo ine na bine n’“imbaga nyamwinshi.” Nyuma y’uko abantu b’Imana berekanywe mu gice cya karindwi, ni bwo dusanga ikimenyetso cya karindwi kandi cya nyuma gikuwemo. Ubundi buhanuzi bwonyine buri mu gitabo cy’Ibyahishuwe bwashyizweho ikimenyetso ni inkuba ndwi zo mu gice cya cumi. Ingingo yoroshye ni uko ubuhanuzi bwonyine buri mu gitabo cy’Ibyahishuwe bwashyizweho ikimenyetso kandi bushobora gukurwaho ikimenyetso mbere y’uko igihe cy’igeragezwa gifungwa ari “inkuba ndwi.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Miyaka mingi, kama siyo miongo, Future for America imekuwa ikitambua kile ambacho “ngurumo saba” zinawakilisha. “Ngurumo saba” zinawakilisha historia ya vuguvugu la Wamillerite kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844. Dada White anathibitisha ukweli huu na huongeza kwamba “ngurumo saba” pia zinawakilisha “matukio ya baadaye yatakayofunuliwa kwa utaratibu wake.” Uwasilishaji wa kina wa mambo haya waweza kupatikana katika Habakkuk’s Tables, kwa yeyote wasiofahamu hali hizi za kinabii.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Kwozi okwa mitumbikilo ihaano na ibili ei yahewa kwo mu mashina ga pita kwozi ng’ono kwozi, naaho kutandikila mu August wa mwaka guno, Omwami wa susire omukono gwe ku ng’andi zino, kandi obwetegereza oburayi bwongerweho. Turyatandika n’eshuura ya ikumi ey’omu Kusukuurwa, hanyuma tureebeho n’obugambiro bwa Sister White aha shuura eyo. Tutakakoze eki, tushemereire kubanza kumanya ensonga ibiri ezitali z’okurowooza aha mitumbikilo ehaano na ibili.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Պօինթ մուասը այն է, թե հիմա բացուած եօթը որոտներու ճշմարտութեան ճանաչումը կը պահանջէ ճշմարտութեան քանի մը գիծեր, որպէսզի իր տեղը դրուի այն ամէնը, զոր եօթը որոտները կը ներկայացնեն։ Ահա՛ հոս, կ’աղօթեմ, սուրբերուն համբերութիւնը կայ։ Այսին հետ կապուած երկրորդ կէտը այն է, թէ այս յօդուածներուն ձայնային ներկայացումը արտադրող ծրագիրը սահմանափակում մը ունի այն ժամանակի չափին վերաբերեալ, որուն ընթացքին կրնայ կարդալ եւ խօսիլ։ Իւրաքանչիւր յօդուած պէտք է տեղաւորուի այդ ժամանակաշրջանին մէջ։ Այս ուսումնասիրութեան սկզբնաւորութենէն իսկ ձեզի կը տեղեկացնեմ, թէ եօթը որոտներով ներկայացուած ճշմարտութիւնը հաստատելու համար քանի մը յօդուածներ պիտի պահանջուին։ Այժմ՝ տասներորդ գլուխին։
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Ndzi vona ntsumi yin’wana ya matimba yi xika hi le tilweni, yi ambale papa; naswona n’wini wa nkoka a wu ri ehenhla ka nhloko ya yona, naswona xikandza xa yona a xi fana ni dyambu, naswona milenge ya yona a yi fana ni tinsika ta ndzilo. Yi ri ni xibukwana lexi pfulekeke evokweni ra yona; kutani yi veka nenge wa yona wa xinene ehenhla ka lwandle, ni wa ximatsi ehenhla ka misava, kutani yi huwelela hi rito lerikulu, ku fana ni loko nghala yi rora; kutani loko yi huwelele, tindlati ta nkombo ti humesa marito ya tona. Kutani loko tindlati ta nkombo ti humese marito ya tona, a ndzi ri kusuhi ni ku tsala; kutani ndzi twa rito ri huma etilweni ri ku eka mina: Pfalela swilo leswi tindlati ta nkombo ti swi vuleke, u nga swi tsali. Kutani ntsumi leyi ndzi yi voneke yi yimile ehenhla ka lwandle ni le henhla ka misava yi tlakusa voko ra yona ehenhla ku ya etilweni, kutani yi hlambanya hi Loyi a hanyaka hilaha ku nga heriki ni hilaha ku nga heriki, loyi a tumbuluxeke tilo, ni swilo leswi nga eka rona, ni misava, ni swilo leswi nga eka yona, ni lwandle, ni swilo leswi nga eka rona, leswaku nkarhi a wu nge he vi kona; kambe emasikwini ya rito ra ntsumi ya vu nkombo, loko yi sungula ku ba mhalamhala, xihundla xa Xikwembu xi ta hetiseka, hilaha xi xi tiviseke hakona eka malandza ya xona, vaprofeta. Kutani rito leri ndzi ri tweke ri huma etilweni ri tlhela ri vulavula na mina, ri ku: Famba u ya teka xibukwana lexi pfulekeke evokweni ra ntsumi leyi yimaka ehenhla ka lwandle ni le henhla ka misava. Kutani ndzi ya eka ntsumi, ndzi ku eka yona: Ndzi nyike xibukwana. Kutani yi ku eka mina: Xi teke, u xi dya hinkwaxo; naswona xi ta vava khwiri ra wena, kambe enon’wini wa wena xi ta tsokombela ku fana ni vulombe. Kutani ndzi teka xibukwana evokweni ra ntsumi, ndzi xi dya hinkwaxo; naswona enon’wini wa mina a xi tsokombela ku fana ni vulombe; kambe loko ndzi heta ku xi dya, khwiri ra mina ri vava. Kutani yi ku eka mina: Swi fanela leswaku u tlhela u profeta emahlweni ka matiko yo tala, ni tinxaka, ni tindzimi, ni tihosi. Nhlavutelo 10:1–11.
Commenting on chapter ten, Sister White states:
Gikongo kiri ikumi, Sister White akauga ati:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Angelo ya nguvu aliyemwelekeza Yohana hakuwa mwingine ila Yesu Kristo. Kuweka mguu Wake wa kuume juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha sehemu anayoitekeleza katika matukio ya mwisho ya pambano kuu na Shetani. Msimamo huu unaonyesha uweza Wake mkuu na mamlaka Yake juu ya dunia yote. Pambano hilo limezidi kuwa kali na la kusudi thabiti tangu kizazi hadi kizazi, nalo litaendelea kuwa hivyo mpaka matukio ya mwisho, wakati utendaji wa ustadi wa nguvu za giza utakapofikia kilele chake. Shetani, akiwa ameungana na watu waovu, ataupotosha ulimwengu wote na makanisa yasiyoupokea upendo wa kweli. Lakini yule angelo mwenye nguvu anadai kusikilizwa. Analia kwa sauti kuu. Anapaswa kudhihirisha uweza na mamlaka ya sauti Yake kwa wale waliojiunga na Shetani kuipinga kweli.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
«Di paş van heft ehditinan dengê xwe derxistin, fermana ku di derbarê pirtûka biçûk de ji bo Daniel hat, ji bo Yûhenna jî tê: “Ew tiştên ku heft ehditan gotin, mohr bike.” Ev bi bûyerên pêşerojê ve girêdayî ne ku dê di rêza xwe de bên eşkerekirin. Daniel di dawiya rojan de dê li para xwe raweste. Yûhenna dibîne ku pirtûka biçûk bê mohrkirin. Hingê pêxemberiyên Daniel di peyamên milyaketa yekem, duyem, û sêyem de, yên ku divê ji cîhanê re bêne dayîn, cihê xwe yê rast dibînin. Vekirina mohra pirtûka biçûk ew peyama ku bi demê ve girêdayî bû.»
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Kitab cha Daniel ne Ufunuo ni kimwe. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilisema, lakini akaamriwa asiziandike.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Yohana aliyopewa nuru ya pekee, iliyodhihirishwa katika zile ngurumo saba, ilikuwa ni ufafanuzi wa matukio ambayo yangetukia chini ya ujumbe wa malaika wa kwanza na wa pili. Haikuwa vyema watu kujua mambo haya, kwa maana imani yao ilipaswa lazima kujaribiwa. Katika utaratibu wa Mungu kweli za ajabu sana na zilizoendelea zaidi zingetangazwa. Ujumbe wa malaika wa kwanza na wa pili ulipaswa kutangazwa, lakini hakuna nuru zaidi iliyopaswa kufunuliwa kabla jumbe hizi hazijafanya kazi yake mahsusi. Hili linaonyeshwa na yule malaika aliyesimama na mguu mmoja juu ya bahari, akitangaza kwa kiapo cha solemn sana kwamba wakati haungekuwapo tena.” The Seventh-day Adventist Bible Commentary, juzuu ya 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
Agelos “nene” we kulwa pa Ogasiti 11, 1840, awe Kilisito, kabili ali na mbila mu kuboko kwakwe iyo Yohane atelwe ukulya. Ico Yohane alya cali mbila, lelo cali bwino bwino mbila iyo yalingile ukutwalwa ku bantu ba kwa Lesa, te ku calo. Cakosa sana ukumanya abo amaboko yaya alelandwako muli iyi ndime, pantu nangu cakuti Kilisito aikile pa Ogasiti 11, 1840, ukulanga ukupelwa amaka ku mbila ya malaika wa ntanshi, kabili ifyo fine ukulondolola inshita iyo mbila ya malaika wa ntanshi yali no kutwalwa ku calo conse, akapepala akanono ako Yohane aletele ukulya kakulangisha inshita iyo Ubuprotestanti bwapelele umwingila wa Ubuprotestanti ku baMillerite. Ilyo Kilisito aikile ne kapepala akanono, alefika ku mpela ubulayo bwakwe bwa cipangano ne chalichi ca mu matololo, kabili pa nshita imo ine alelangisha abantu baMillerite nga bantu bakwe abasalwa abapya aba cipangano. AbaMillerite bali bantu abatali kale abantu ba kwa Lesa. Abenakasesema tabapusanako nangu panono.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Awo alombela kuni, “Mwana wa muntu, telama pa makolo ebe, pe mono ndelovesa yo.” Mpe mpeve ekotaki kati na mono ntangu alobelaki mono, mpe etelemisaki mono pa makolo na mono, mpo nayokaki Ye oyo azalaki kolobela mono. Mpe alombelaki mono, “Mwana wa muntu, natindi yo epai ya bana ba Isalele, epai ya ekolo ya botomboki oyo etombokeli Mono; bango mpe batata ba bango basalaki masumu liboso na Mono kino mokolo oyo lelo. Pamba te bazali bana ya elongi makasi mpe ya motema makasi. Nazali kotinda yo epai na bango; mpe okoloba na bango, ‘Talá oyo Nkolo Nzambe alobi.’ Mpe bango, ezala bakoyoka to bakoboya koyoka, (mpo bazali ndako ya botomboki,) ata bongo bakoyeba ete mosakoli moko azalaki kati na bango. Mpe yo, mwana wa muntu, kobanga bango te, mpe kobanga maloba ma bango te, ata soki banzube mpe banzete ya suka ezali elongo na yo, mpe ofandi kati na banzoku; kobanga maloba ma bango te, mpe kolenga te mpo na bilongi na bango, ata soki bazali ndako ya botomboki. Mpe okoloba maloba ma Mono epai na bango, ezala bakoyoka to bakoboya koyoka; pamba te bazali bato ya botomboki mingi. “Kasi yo, mwana wa muntu, yoka oyo nalobi na yo; kozala moto ya botomboki te lokola ndako wana ya botomboki: fungola monoko na yo, mpe lia oyo napesi yo.” Mpe ntango natalaki, talá, loboko moko etindamaki epai na mono; mpe, talá, buku ya mokanda ezalaki kati na yango. Mpe afungolaki yango liboso na mono; mpe ekomamaki na kati mpe na libándá: mpe ekomamaki kati na yango bileli, mpe mawa, mpe bitúmbu. Lisusu alobaki na mono, “Mwana wa muntu, lia oyo okokuta; lia mokanda oyo, mpe kende koloba na ndako ya Isalele.” Boye nafungolaki monoko na mono, mpe asalaki ete nalia mokanda wana. Mpe alobaki na mono, “Mwana wa muntu, pesa libumu na yo bilia, mpe tondisa kati na yo na mokanda oyo nazali kopesa yo.” Bongo nalaki yango; mpe ezalaki na monoko na mono lokola mafuta ya nzoi mpo na elengi. Mpe alobaki na mono, “Mwana wa muntu, kende, keya epai ya ndako ya Isalele, mpe loba na bango na maloba ma Mono. Pamba te otindami te epai ya bato ya lokota ya bapaya mpe ya monoko makasi, kasi epai ya ndako ya Isalele; te epai ya bikolo mingi bya lokota ya bapaya mpe ya monoko makasi, oyo maloba ma bango okoki koyeba te. Solo, soki natindaki yo epai na bango, balingaki koyoka yo. Kasi ndako ya Isalele bakoyoka yo te; pamba te balingi koyoka Mono te: pamba te ndako mobimba ya Isalele bazali bato ya elongi makasi mpe ya motema makasi. Talá, nasali elongi na yo makasi liboso ya bilongi na bango, mpe elongi ya liboso ya motó na yo makasi liboso ya bilongi ya liboso ya motó na bango. Lokola diamá ya makasi koleka libanga ya silex, nasali elongi ya liboso ya motó na yo: kobanga bango te, mpe kolenga te mpo na bilongi na bango, ata soki bazali ndako ya botomboki.” Lisusu alobaki na mono, “Mwana wa muntu, maloba ma Mono nyonso oyo nakoloba na yo, yamba yango na motema na yo, mpe yoka yango na matoi na yo.” Ezekiele 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
ئەو کاتەی مەسیح بەو پەرتووکی بچووکەوە دابەزی کە یۆحەنا وەریگرت و خواردی، لە «دەمیدا وەک ھەنگوین بۆ شیرینی» بوو. یۆحەنای ئاشکراکار و حەزقیال، هەردووکیان پەیامێک لە «دەستی» مەسیح وەردەگرن. حەزقیال، و بەم جۆرە یۆحەناش، پەیامێکیان هەبوو بۆ گەیاندن بە «ماڵی ئیسرائیل»، نەک بۆ ئەوانەی لە دەرەوەی ئیسرائیلن. ئەگەر ئەوانەی لە دەرەوەی ئیسرائیل بوون پەیامەکەیان بیستبا، ئەوا قبووڵیان دەکرد، بەڵام ئیسرائیل نا، چونکە «هەموو ماڵی» ئیسرائیل «بێئاوا و دڵڕەقن». تەواوی ماڵی ئیسرائیل (هەموو ماڵەکە) بە تەواوی یاخی بوو. ئیسرائیل لە ساڵی 1840دا لە ئاشکراکردنی بەشی دەهەمدا وەک کڵێسا لە چۆڵەوانیدا نیشان درا. ئەوان پیمانەی کاتی تاقیکردنەوەیان پڕ کردبوو.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Nga ni a to ngengee chongu Israel, prophet a ti ndong’e ku ba-a baathra bathi utharĩ wa ka-book ka nini, nĩguo mathi kubatwa na mwĩtĩkĩrĩre wa kũgana ũtheri wa malaika wa mbere. Marĩa-inĩ ma ũthamaki wa igũrũ wa ciira, nĩ maathĩrĩrwo kubatwa na gwĩtana kwa kũigua utharĩ wa “prophet” ũrĩa warĩ “gatagatĩ-inĩ kiao.” Kũgana prophet nĩ kũgana utharĩ ũrĩa warĩheirwo prophet nĩ malaika Gabriel, nawe akĩhewa utharĩ ũcio nĩ Kristũ, nawe akĩũhewa kuuma kwa Ithe. Rĩrĩa Kristũ aikĩrĩte hamwe na utharĩ wa ka-book ka nini guoko-inĩ gwake, gũtuĩkĩte ta ũlinganifu na rĩrĩa Roho Mũtheru aikĩrĩte rĩrĩa aabatizibwo. Ũguo nĩguo warĩ waratongororwo nĩ Musa thĩinĩ wa gĩthaka kĩa mũrĩro, na nĩ yo waymark o ũcio ũrĩa ũrĩho thĩinĩ wa mũgambo o wothe wa kũgarũrwo na kũhooywo kwa kanitha.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“इश्वरको पृथ्वीमा हुने कार्यले, युगदेखि युगसम्म, हरेक महान् सुधार वा धार्मिक आन्दोलनमा एउटा उल्लेखनीय समानता प्रस्तुत गर्दछ। मानिसहरूसँग परमेश्वरले गर्नुहुने व्यवहारका सिद्धान्तहरू सधैँ एकै प्रकारका हुन्छन्। वर्तमानका महत्त्वपूर्ण आन्दोलनहरूको समानान्तर अतीतका आन्दोलनहरूमा पाइन्छ, र विगत युगहरूमा चर्चको अनुभवमा हाम्रो आफ्नै समयका लागि अत्यन्त मूल्यवान् शिक्षाहरू छन्।” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Kuanguka kwa ukuu wa Uthmani tarehe 11 Agosti, 1840, (ambapo ndipo Yohana na Ezekieli walikula kile kijitabu kilichokuwa katika “mkono” wa Kristo,) kunaashiria “kuwezeshwa” kwa ujumbe wa malaika wa kwanza ambao ulikuwa “umewadia” katika “wakati wa mwisho” mwaka 1798. “Uliwezeshwa” kwa kuthibitishwa kwa kanuni kuu ya kinabii ya Wamilleri; ile kanuni ya siku kuwa mwaka. Kisha Kristo akaanza kujenga msingi wa hekalu la Wamilleri, kama alivyofanya wakati wa ubatizo Wake.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Nathanael ũhĩti wake ũrĩa warĩ wa gũcinga-cinga nĩwarutirwo hinya, nake agĩcookia akĩuga atĩ, ‘Rabbi, wee niwe Mũriũ wa Ngai; wee niwe Mũthamaki wa Isiraeli.’ Jesu akĩmũcookeria akĩmũũria atĩ, ‘Nĩ ũtĩ nĩwĩtĩkĩtie tondũ nĩndakwĩra atĩ nĩndakũonire mũtĩ mũkuyu-inĩ? Nĩũkwona maũndũ makũrũgĩru kũhĩta maya.’ Nake akĩmwĩra atĩ, ‘Ngwĩtwire, ngwĩtwire ndamwĩra, kuuma rĩu mũkaona Igũrũ rĩhingũkĩte, na araika a Ngai makĩambataga na makĩikagĩra Mũriũ wa Mũndũ.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Mu bayekula bano ba ntanshi, umusingi wa Itorero rya Gikristo waletwa ku mulimo gwa muntu ku muntu. Yohana, ubwa ntanshi, alalungamika babili ba bayekula bakwe kuli Kristu. Hanyuma umwe muri bo abona umuvyara wiwe, maze amuzana kuli Kristu. Hanyuma ahamagara Filipo ngo amukurikire, na we aja kurondera Natanayeli.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Kristu alipo shuka tarehe 11 Agosti, 1840, akiwa na kile kitabu kidogo kimefunguliwa mkononi mwake, jambo hilo lilikuwa limetanguliwa kwa mfano katika harakati ya matengenezo ya historia ya Kristo duniani, kwa maana kila harakati ya matengenezo humiliki alama zilezile za utambulisho. Musa na harakati ya matengenezo aliyoiongoza kutoka Misri walikuwa na alama hiyohiyo ya utambulisho. Uzoefu wa Musa katika kile kichaka kilichowaka moto ulikuwa mfano wa Roho Mtakatifu kushuka wakati wa ubatizo wa Kristo, jambo ambalo nalo kwa upande wake lilikuwa mfano wa mwaka 1840, nao mwaka huo kwa upande wake huwa mfano wa tarehe 11 Septemba, 2001, wakati malaika mwenye nguvu wa Ufunuo kumi na nane alishuka.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Ukufika” komlayezo wengilosi yokuqala, kanye “nokufika” komlayezo wengilosi yesibili, kanye “nokufika” komlayezo wengilosi yesithathu, konke kufanekiswa yizingelosi. Ingelosi yokuqala inesincwadi esincane esandleni sayo; eyesibili yayinombhalo esandleni sayo; eyesithathu yona yayinoparchment esandleni sayo. Ngobufakazi bababili noma babathathu, iqiniso liyasungulwa. Zonke lezi zingelosi ezintathu, kungaba ngesikhathi sokufika kwazo noma ngesikhathi sokunikwa amandla kwazo, zinomyalezo esandleni sazo.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yohana na Ezekieli wanawakilisha wale walioila ujumbe wakati ujumbe wa malaika wa kwanza “ulitiwa nguvu,” jambo ambalo ni alama ya kihistoria tofauti na wakati ujumbe wa malaika wa kwanza “ulipowasili” mwaka 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
“ምልእኽቲ” ምጽኣትን ናይኣ “ሓይሊ ምቕባልን” ዘሎ ፍልልይ፡ ኣዝዩ ኣገዳሲ ዝኾነ ልዩነት እዩ ክንምልከቶ ዘለና። ነቲ ዝስዕብ ጥቕሲ እንከንብብ፡ ዕላማ ናይቲ ቀዳማይ መልኣኽ ምስ ዕላማ ናይቲ ኣብ ራእይ ዓሰርተ ሸሞንተ ብኽብሩ ምድሪ ዘብርህ መልኣኽ ሓደ ምዃኑ ኣስተብህሉ። ከምኡውን፡ ነፍሲ ወከፍ ምልእኽቲ ክልተ ዓይነት ሰገድቲ ብምፍጣር ምፍልላይ ከም ዘምጽእ ኣስተብህሉ።
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Ndzi kombiwile ku tsakela loku tilo hinkwaro a ri ri na kona entirhweni lowu a wu ya emahlweni emisaveni. Yesu a rhuma ntsumi ya matimba [ntsumi yo sungula] leswaku yi rhelela yi ta tsundzuxa vaaki va misava leswaku va tilunghiselela ku vuya ka Yena ka vumbirhi. Loko ntsumi yi suka emahlweni ka Yesu etilweni, ku vonakala lokukulu swinene ni ka ku kwetsima a ku famba emahlweni ka yona. Ndzi byeriwile leswaku ntirho wa yona a ku ri ku voningisa misava hi ku kwetsima ka yona ni ku tsundzuxa munhu hi vukari lebyi taka bya Xikwembu. Mintshungu yo tala yi amukele ku vonakala. Van’wana va vona a va vonaka va titiye ngopfu, kasi van’wana a va tsakile ni ku khomiwa hi ku hlamala lokukulu. Hinkwavo lava amukeleke ku vonakala va hundzuluxele swikandza swa vona etilweni kutani va vangamisa Xikwembu. Hambileswi a ku hangalasiwile ehenhla ka hinkwavo, van’wana va nghene ntsena ehansi ka nkucetelo wa kona, kambe a va ku amukelanga hi mbilu hinkwayo. Vo tala va tala hi vukari lebyikulu. Vatirheli ni vanhu va hlanganyele ni lavo biha kutani va kaneta hi matimba ku vonakala loku a ku hangalasiwe hi ntsumi ya matimba. Kambe hinkwavo lava ku amukeleke va tihambanisile ni misava kutani va hlangana swinene exikarhi ka vona.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Setaná ne ángelng ke páw kaing masipag a makipáglaban king pamagakit da ring isip ning dakál a tau a ilayû la king liwánag. Ing pangkat a tumánggì ketiya, mebilin lang atíng kadilímán. At akit ku ing ángel ning Dios a magbanté nang maragul a kapagnasà king Keng mangakung tau, ban italâ na ing ugal a pinalwal da kabang ipresénta káreng yá ing mensaheng menibat king langit. At uli na ring dakál a mangakung mamágma káng Jesus a tinalikurán de ing mensaheng menibat king langit king pamag-alipústa, pamaglibak, at pamangayámù, metung a ángel a atin sulát a pergamino king gabun na, isinúlat na ing makasáyang talâ. E mu ing sablang langit mepnu yang pámagngálit uli ning pamang-alipústang makanyán káng Jesus nung dene ring mangakung talasunud na.
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
«Ես տեսայ վստահողներուն յուսախաբութիւնը, որովհետեւ անոնք իրենց Տէրը սպասուած ատենին չտեսան։ Աստուծոյ նպատակն էր ապագան ծածկել եւ Իր ժողովուրդը որոշման կէտի մը հասցնել։ Առանց Քրիստոսի գալուստին յստակ ժամանակի քարոզութեան, Աստուծոյ կողմէ նախատեսուած գործը պիտի չիրականանար։ Սատանան շատեր կը մղէր դատաստանին եւ շնորհքի ժամանակաշրջանի աւարտին առնչուած մեծ դէպքերը շատ հեռու ապագային մէջ տեսնելու։ Անհրաժեշտ էր, որ ժողովուրդը մղուէր ներկայ պատրաստութեան համար անկեղծօրէն փնտռելու»։
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Vula igihe kigenda kirenga, abatarari barakiriye mu buryo bwuzuye umucyo w’uwo mumalayika bifatanyije n’abari barasuzuguye ubutumwa, maze bahindukirana abari bacitse intege babashinyagurira. Abamarayika babonye uko byari bimeze ku bavugaga ko ari abayoboke ba Kristo. Guhita kw’igihe cyagenwe kwari kwabagerageje kandi kwabagaragaje uko bari, kandi benshi cyane bapimwe ku munzani basangwa babuze icyo bakwiye. Mu ijwi riranguruye bavugaga ko ari Abakristo, nyamara hafi muri buri kintu bananiwe gukurikira Kristo. Satani yanejejwe cyane n’imimerere y’abiyitaga abayoboke ba Yesu.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“U a vavanye mu mutego wakwe. A a rhangele votala leswaku va suka endleleni yo lulama, naswona a va ringeta ku khandziya va ya etilweni hi yin’wana ndlela. Tintsumi ti vone lava tengeke ni lava kwetsimaka va pfanganisiwile ni vadyohi eSiyoni ni vakanganyisi lava rhandzaka misava. A ti hlayise vadyondzisiwa va ntiyiso va Yesu; kambe lava onhakeke a va khumba lava kwetsimaka. Lava timbilu ta vona a ti pfurha hi ku navela lokukulu ku vona Yesu, a va yirisiwile hi vamakwavo lava tivulaka leswaku i vapfumeri ku vulavula hi ku vuya ka Yena. Tintsumi ti langute xivono lexi kutani ti twela vusiwana masalela lawa a ma rhandza ku vonakala ka Hosi ya vona.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Angelsngau re kamwene [angel chabere] akatumwa kuruuti kumanuka ku nsi. Yesu akamuteera mu kuboko kwe ekihandiko, kandi bwe yamanukaga ku nsi, akaranga n’eddoboozi erya waggulu ati, ‘Babulooni agudde, agudde.’ Hanyuma nkareeba abacwecu b’emizizo bonka baramuimuka nate amaisho gaabo okugareeba omu iguru, nibalindirira n’okwikiriza n’amasuubi okuza kwa Mukama waabo. Kwonka baingi baabonese nka basigaire omu mbeera y’obusiru, nk’abasinzire; kandi naabaasa kureeba ku maisho gaabo akamanyiso k’ennaku nyingi munonga. Abacwecu b’emizizo bakareeba omu Byahandiikirwe ngu bakaba bari omu businge obw’okutindigwa, kandi ngu basemeriire kurindirra n’obugumiisiriza okutuukirira okw’okwolesebwa. Obuhame nibwo bumwe obwabaareetsere kureeba Mukama waabo omu mwaka gwa 1843, nibwo bwabareetsere kumusubira omu 1844. Kwonka nkareeba ngu obwingi bw’abantu tibwabaire burina amaani ago agaarangiriraga okwikiriza kwaabo omu 1843. Okucwecu kwabo emizizo kukazikiza okwikiriza kwaabo.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Watu wa Mungu walipoungana katika kilio cha malaika wa pili, jeshi la mbinguni liliangalia kwa shauku ya ndani kabisa matokeo ya ujumbe huo. Waliona wengi waliochukua jina la Wakristo wakigeuka kwa dharau na kejeli dhidi ya wale waliokuwa wamevunjika moyo. Maneno yalipotoka katika midomo ya dhihaka, ‘Bado hamjapanda juu!’ malaika mmoja aliyaandika. Malaika akasema, ‘Wanamdharau Mungu.’ Nikaelekezwa kurudi nyuma kwenye dhambi inayofanana na hiyo iliyotendwa nyakati za kale. Eliya alikuwa amechukuliwa kwenda mbinguni, na vazi lake lilikuwa limemwangukia Elisha. Ndipo vijana waovu, waliokuwa wamejifunza kutoka kwa wazazi wao kumdharau mtu wa Mungu, wakamfuata Elisha, na kwa dhihaka wakalia, ‘Panda, wewe mwenye kipara; panda, wewe mwenye kipara.’ Kwa kumtukana mtumishi Wake hivyo, walimtukana Mungu na wakapata adhabu yao papo hapo. Vivyo hivyo, wale ambao wamecheka kwa dharau na kufanya mzaha juu ya wazo la watakatifu kupaa juu, watatembelewa na ghadhabu ya Mungu, na watafanywa kuhisi kwamba si jambo dogo kuchezea Muumba wao.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Yesu awatuma malaika wengine waruke upesi ili kuamsha upya na kuimarisha imani iliyolegea ya watu Wake na kuwaandaa kuuelewa ujumbe wa malaika wa pili na hatua ile ya maana ambayo ilikuwa karibu kufanywa mbinguni. Nikaona malaika hao wakipokea nguvu nyingi na nuru kutoka kwa Yesu, nao wakaruka upesi kwenda duniani kutimiza utume wao wa kumsaidia malaika wa pili katika kazi yake. Nuru kuu ikawamulikia watu wa Mungu wakati malaika walipolia, ‘Tazama, Bwana-arusi anakuja; tokeni nje kumlaki.’ Kisha nikawaona hawa waliokatishwa tamaa wakiinuka na kwa upatano na malaika wa pili wakitangaza, ‘Tazama, Bwana-arusi anakuja; tokeni nje kumlaki.’ Nuru iliyotoka kwa malaika ilipenyesha giza kila mahali. Shetani na malaika wake wakatafuta kuizuia nuru hii isienee na isilete matokeo yaliyokusudiwa. Wakashindana na malaika kutoka mbinguni, wakiwaambia kwamba Mungu alikuwa amewadanganya watu, na kwamba pamoja na nuru na nguvu zao zote hawangeweza kuufanya ulimwengu uamini kwamba Kristo alikuwa anakuja. Lakini ijapokuwa Shetani alijitahidi kuuziba njia na kuiondoa mioyo ya watu kutoka katika nuru, malaika wa Mungu waliendelea na kazi yao….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Jesu wa munazi wa muma hantu havule ovavali kuningana, nuumwe wa piti mu Ndandu ya Koyela Kapi, noku yimina komeho y’e arka yina mu ka law of God, wa tumini angelo mukwao wa ngovu nefano lyatatu kulo vatu vosi. Epu ly’omalemba lyateliwa mu ka voko ly’angelo, ndele ngeye sha kulovoka ku isi mo ngovu nomo uhenge, wa hetelela ehapulilo lyokutisa, necilumbululo cino cilulu cakalamba cino cati caka twalwa kovanhu. Efano eli lyakolekwa opo li tulile vana va Kalunga mokuicingulula, mokuvasona hora y’eteseko nelyani lyina lyokukala komeho yavo. Angelo wa ti, ‘Vakakwata mokuputukisana popepi necilulu necisoneka caco. Etema lyavo limwe lika ly’epangele ya hayi ya peho lyakumuyeya lili moku kala vakole. Nandele omwenyo wavo uli pango, vafwile kukwata ngovu kucinene.’ Angelo wa katuka efano lyaye lyatatu ngwo: ‘Apa po pali kukakhamena kwa vakuwavo va kujila: apa po pavene ava vakwata omafunde a Kalunga, neitavelo lya Jesu.’ Ngeye sha pambulula mavulu awa, wa tonga ku Ndandu ya mwilu. Miano yavo vosi ava vakumbata efano eli, yi twalwa ku Ndandu ya Koyela Kapi, omo Jesu eyemene komeho y’e arka, alingi okulombela kwake kwa ndelo kovosi ava ehahe lya kalele po cati, na kovosi ava vapulakile po law of God mokuhaivala. Ekupandula eli lili kovafu va lulama vene pamwe na kovomi va lulama vene. Lya kwata vosi ava vafa va tavilile mu Kristus, ndele, molwa kukahapwa kuvangwa mwangana omafunde a Kalunga, va nyono mokuhaivala pakudjilulila omafunde awo.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Maji machache baadaye katika kitabu hichohicho, akizungumzia dhana zilezile zilizorejelewa sasa hivi, Dada White anatambulisha kwamba kukataliwa kwa jumbe zile tatu katika historia ya Wamillerite kulikuwa kumewakilishwa kimfano katika historia ya Kristo. Hapo anatoa mashahidi wawili wanaotambulisha mchakato wa majaribu unaoendelea hatua kwa hatua, unaohitaji ushindi katika kila jaribu ili kuendelea hadi jaribu linalofuata.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ndzi vone ntlawa lowu a wu yimile wu rindzeriwile swinene naswona wu tiyile, wu nga kombisi ku amukela eka lava a va lava ku kavanyeta ripfumelo leri simekiweke ra miri hinkwawo. Xikwembu xi va langutile hi ku va tsakela. Ndzi kombisiwile magoza manharhu—mahungu ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Ntsumi leyi a yi ndzi fambisa yi te, ‘Khombo eka loyi a nga ta susa xipimelo xin’we kumbe a tlhontlha pini yin’we ya mahungu lawa. Ku twisisa ka ntiyiso ka mahungu lawa i ka nkoka wa vutomi ni rifu. Makumu ya mimoya ya vanhu ma le ka ndlela leyi ma amukeriwaka ha yona.’ Ndzi tlhela ndzi tisiwa ehansi hi ku tirhisa mahungu lawa, kutani ndzi vona leswaku vanhu va Xikwembu a va xave hi nxavo lowukulu swinene ntokoto wa vona. A wu kumekile hi ku xaniseka lokukulu ni mpaluxo wo tika swinene. Xikwembu a xi va rhangele hi goza hi goza, ku fikela loko xi va vekile ehenhla ka xiteji lexi tiyeke, lexi nga susuwiki. Ndzi vone vanhu van’wana va tshinela eka xiteji lexi kutani va kambisisa masungulo ya xona. Van’wana hi ku tsaka va hatle va khandziya ehenhla ka xona. Van’wana va sungule ku sola masungulo ya xona. A va navela leswaku ku endliwa ku antswisiwa, kutani xiteji a xi ta va xi hetisekile ngopfu, naswona vanhu a va ta tsaka ngopfu. Van’wana va suke ehenhla ka xiteji leswaku va xi kambisisa kutani va vula leswaku xi simekiwe hi ndlela leyi hoxeke. Kambe ndzi vone leswaku kwalomu ka hinkwavo a va yimile va tiyile ehenhla ka xiteji kutani va khutaza lava a va suke ehenhla ka xona leswaku va tshika ku gungula ka vona; hikuva Xikwembu a ku ri Muaki Lonkulu, naswona a va lwa na Yena. Va hlamusele ntirho wo hlamarisa wa Xikwembu, lowu a wu va rhangele eka xiteji lexi tiyeke, kutani hi vun’we va tlakusa mahlo ya vona va languta etilweni, naswona hi rito lerikulu va dzunisa Xikwembu. Leswi swi khumbe van’wana va lava a va gungurile va tlhela va siya xiteji, kutani vona hi xivumbeko xo titsongahata va tlhela va khandziya ehenhla ka xona.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ndzi kongomisiwile emuva eka ku huwelela ka ku ta ko sungula ka Kriste. Yohane u rhumetiwe hi moya ni matimba ya Eliya [ku fanekisela rungula ra ntsumi yo sungula] leswaku a lulamisela Yesu ndlela. Lava va alaka vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu [ku fanekisela rungula ra ntsumi ya vumbirhi]. Ku kaneta ka vona rungula leri a ri bvumbha ku ta ka Yena swi va veke laha a va nga ha kotiki ku amukela hi ku olova vumbhoni lebyi tiyeke ngopfu leswaku hi Yena Mesiya. Sathana u rhangele lava alaka rungula ra Yohane leswaku va ya emahlweni swinene, va ala ni ku hayeka Kriste [ku fanekisela rungula ra ntsumi ya vunharhu]. Hi ku endla sweswo va tiveke laha a va nga ta swi kota ku amukela nkateko hi siku ra Pentekosta, [ku fanekisela ntsumi ya Nhlavutelo 18] leri a ri ta va dyondzisa ndlela yo nghena exikwameni xo kwetsima xa le tilweni. Ku handzuriwa ka nguvu ya tempele ku kombisile leswaku magandzelo ni milawu ya Vayuda a swi nga ha ta tlhela swi amukeriwa. Gandzelo lerikulu a ri nyikeriwile naswona a ri amukeriwile, naswona Moya lowo Kwetsima lowu xikeke hi siku ra Pentekosta wu susumetele miehleketo ya vadyondzisiwa wu yi susa exikwameni xo kwetsima xa laha misaveni wu yi yisa eka lexi nga etilweni, laha Yesu a a nghene kona hi ngati ya Yena N’wini, leswaku a chululela vadyondzisiwa va Yena mimpfuno ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwe emunyameni hinkwawo. Va lahlekeriwe hi ku vonakala hinkwako loku a va ta va na kona malunghana ni pulani ya ku ponisiwa, kutani va ya emahlweni va tshemba magandzelo ni magandzelo ya vona leswi nga pfuniki nchumu. Xikwame xo kwetsima xa le tilweni a xi teke ndhawu ya lexi nga emisaveni, kambe a va nga tivi nchumu hi ku cinca koloko. Hikokwalaho a va nga ta swi kota ku vuyeriwa hi vuyimeri bya Kriste endhawini yo kwetsima.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Bangi biya ku bakwa baingi kama babeleka na woga mukubwa juu ya mwenendo wa Wayahudi katika kumkataa na kumsulibisha Kristo; na wanaposoma historia ya jinsi alivyotendewa kwa aibu, hudhani ya kwamba wanampenda, na kwamba wasingalimkana kama Petro alivyomkana, wala wasingalimsulibisha kama Wayahudi walivyomsulibisha. Lakini Mungu asomaye mioyo ya wote ameileta katika jaribio ile upendo kwa Yesu ambao walidai kuuhisi. Mbingu yote ilitazama kwa shauku ya ndani sana mapokezi ya ujumbe wa malaika wa kwanza. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma habari ya msalaba, waliidharau habari njema ya kuja kwake. Badala ya kuupokea ujumbe huo kwa furaha, walitangaza kuwa ni udanganyifu. Waliwachukia wale waliopenda kutokea kwake na wakawafungia nje ya makanisa. Wale walioukataa ujumbe wa kwanza hawangeweza kufaidika na wa pili; wala hawakufaidishwa na kilio cha usiku wa manane, ambacho kilipaswa kuwaandaa kuingia pamoja na Yesu kwa imani ndani ya patakatifu pa patakatifu pa patakatifu pa mbinguni. Na kwa kuzikataa zile jumbe mbili za kwanza, wameitia giza sana fahamu yao hata hawawezi kuona nuru katika ujumbe wa malaika wa tatu, uonyeshayo njia iingiya katika patakatifu pa patakatifu. Nikaona ya kwamba kama Wayahudi walivyomsulibisha Yesu, vivyo hivyo makanisa ya jina tu yamezisulibisha jumbe hizi, na kwa hiyo hawana maarifa ya njia iingiya katika patakatifu pa patakatifu, wala hawawezi kufaidika na uombezi wa Yesu humo. Kama Wayahudi, waliotoa dhabihu zao zisizo na faida, nao hutoa maombi yao yasiyo na faida kuelekea katika sehemu ambayo Yesu ameiacha; naye Shetani, akifurahia udanganyifu huo, hujivika tabia ya dini, na kuongoza nia za hao wanaojiita Wakristo kwake mwenyewe, akitenda kwa nguvu zake, na kwa ishara zake, na maajabu ya uongo, ili kuwafunga katika mtego wake.” Maandishi ya Awali, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Nga mipasho ya kitabu *Early Writings* yimefundishwa mara kwa mara kupitia huduma ya *Future for America*. Lakini kuna kweli ambazo mipasho hii inaonyesha ambazo hazijatambuliwa.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Nzila za alama za historia ya mwendo wa Wamileri zimewekwa juu ya harakati kadhaa za matengenezo katika Biblia. Bila kuwa na ufahamu fulani wa alama za njia zinazopatikana katika kila harakati ya matengenezo, ni jambo lisilowezekana kwa kiasi kikubwa kwamba mtu aelewe umuhimu wa tofauti kati ya wakati ujumbe “unapowasili” na wakati “unapotiwa nguvu.” Vilevile, inawezekana kwamba wengi wa wale wanaozijua harakati za matengenezo zilizo sambamba wamekosa baadhi ya sifa za maana sana za alama mbalimbali za njia za harakati za matengenezo.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“Ngurumo ndwi irinda,” ezimeleza ebintu ebyabaho ku ntandiko y’Obwadiventi n’ebintu ebyo ku nkomerero y’Obwadiventi, niwo musana ogusumululwa akatono nga ekiseera ky’okugezesebwa tekinnaggwaako. Tutegeezebwa nti “ngurumo ndwi irinda” zitegeeza byombi “okulaga okw’ebintu ebyandibaddewo wansi w’obubaka bw’omumalayika ow’olubereberye n’ow’okubiri,” era “ebintu eby’omu maaso ebiriragulwa mu nsengeka yaabyo.” “Ngurumo ndwi irinda” zirimu akabonero ka Alfa ne Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“첫째와 둘째 천사의 기별 아래에서” 일어난 “사건들의 묘사”는 셋째 천사의 기별 아래에서 일어나는 사건들을 예표한다. 요한이 일곱 우레가 말한 것을 기록하지 말라는 명령을 받았을 때, 그 명령은 다니엘에게 그의 책을 봉하라는 명령이 주어졌던 일로 예표되어 있었으니, 이는 우리가 다음과 같이 통보받기 때문이다. 곧 “일곱 우레가 그 소리를 발한 후에, 작은 책에 관하여 요한에게 다니엘에게 주어졌던 것과 같은 명령이 이른다. ‘일곱 우레가 말한 그것들을 봉하라.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Hezekieli na Yohana wote wawili wanaonyesha watu wa Mungu wakila ujumbe huo wakati wa kutiwa nguvu kwa malaika wa kwanza mwaka wa 1840, naye nabii Yeremia anaonyesha masikitiko yaliyotokea miongoni mwa watu wa Mungu wakati ujumbe wa malaika wa kwanza ulipoonekana kana kwamba umeshindwa.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Mambo yako yakapatikana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Sikuketi katika kusanyiko la wenye dhihaka, wala sikufurahi; niliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Mbona maumivu yangu ni ya daima, na jeraha langu haliwezi kupona, likikataa kuponywa? Je, kweli utakuwa kwangu kama mdanganyi, na kama maji yapungukayo? Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitenga kilicho cha thamani na kilicho kibaya, utakuwa kama kinywa changu; wao na wakurudie wewe, lakini usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba wenye boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe ili nikuokoe na kukukomboa, asema Bwana. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wa kutisha. Yeremia 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yeremiah akamwene maneno ga kitabu gicio ta Johana na Ezekieli, na we ake nĩamĩrĩte ujumbe ucio; no ujumbe ucio warĩĩte ujumbe wa “maaĩ” marĩa maarehĩte. Nĩ ta-rĩ atĩ Ngai nĩarĩhĩtie, o na gũkũ nĩ kĩndũ gĩtagĩka; no gucookerera kwa “ũhĩhi” nĩ kũheana mfunguo wa kũmenya handũ hara Yeremiah arĩ, atĩ nĩ kũrĩ gucokio-inĩ kwa mbere kwa A-Millerite, gũkũ gũrĩa gũciarĩtwo nĩ Habakkuk.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Ndzi ta yima exivandleni xa mina xo rindza, ndzi titshama ehenhla ka xihondzo, ndzi ta rindza leswaku ndzi vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endlaka xi twala kahle emapaleni, leswaku la xi hlayaka a ta kota ku tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi nge hembe. Hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nge hlweri. Habakuki 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
काइ मी मोलो पोसोनो अदाइयो को विजन 1843 पायोनियर चार्ट ते लिकायो, जाके परमेसोर काइ “हात” ने दिरैक्ट कियो।
“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.
“Ndimwene kuti tchati ya 1843 inali yolamuliridwa ndi dzanja la Ambuye, ndipo siyenera kusinthidwa; kuti manambalawo anali monga momwe Iye amafunira; kuti dzanja Lake linali pa iyo ndipo linabisa kulakwa m’manambala ena, kotero kuti panalibe amene akanakhoza kuliona, kufikira dzanja Lake litachotsedwa.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
1843 年の「定められた時」はその図表の上に示されており、ゆえにそれは 1843 年図表と呼ばれるのである。それは 1842 年に出版され、ハバククにおける「この幻を書きしるし、これを板の上に明らかに記せ」との命令の成就として世に出された。その幻は複数形の「板」の上に明らかにされるべきであったのであり、それによって、主が 1843 年図表における誤りから御手を取り去られた後、その誤りが 1850 年の先駆者たちの図表において訂正されることが示されている。その誤りは最初の失望を生じさせ、エレミヤは、1840 年 8 月 11 日に小さな書物を食べ、1843 年の定められた時が成就しなかったときに失望した者たちを表している。
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
1840-ൽ യിരെമ്യാവ് ചെറിയ പുസ്തകം തിന്നപ്പോൾ അതു അവന്റെ ഹൃദയത്തിന്റെ “സന്തോഷവും ആനന്ദവും” ആയിരുന്നു; എന്നാൽ നിരാശ വന്നപ്പോൾ അവൻ ഇനി “ആനന്ദിച്ചില്ല,” ദൈവത്തിന്റെ “കൈ നിമിത്തം” അവൻ “തനിച്ചിരുന്നുവും.” അക്കങ്ങളിലൊന്നിലുണ്ടായ “ഒരു തെറ്റ്” ദൈവത്തിന്റെ കൈ മറച്ചുവെച്ചിരുന്നതുകൊണ്ടു, ദൈവം അസത്യം പറഞ്ഞിരിക്കാമെന്ന സാധ്യത യിരെമ്യാവ് പരിഗണിക്കേണ്ടിവന്നു. യിരെമ്യാവിനു നൽകിയ വാഗ്ദാനം ഇതായിരുന്നു: അവൻ തന്റെ നിരുത്സാഹത്തിൽ നിന്ന് “തിരിച്ചുവരുമെങ്കിൽ,” ദൈവം യിരെമ്യാവിനെ ദൈവത്തിന്റെ “വായായി” ആക്കും. തന്റെ നിരാശയിൽ നിന്ന് യിരെമ്യാവ് ദൈവത്തിങ്കലേക്കു തിരിച്ചുവന്ന്, താൻ പത്ത് കന്യകമാരുടെ ഉപമയിലെ താമസകാലത്താണെന്നു തിരിച്ചറിഞ്ഞാൽ, ദർശനം കൃത്യമായി എപ്പോഴെത്തേണ്ടതും ഇനി താമസിക്കയില്ലെന്നും വ്യക്തമാക്കുന്ന വക്താവായി ദൈവം അവനെ ഉപയോഗിക്കും.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Kwikala kwa kuanika mambo haya hapa ni kuthibitisha kwamba, pamoja na jumbe zote za malaika, “kuja” kwao na “kupewa nguvu” kwao huwasilisha ujumbe wa uzima au mauti unaozalisha makundi mawili ya waabuduo. Malaika watatu ni hatua tatu za mchakato wa upimaji unaoendelea hatua kwa hatua. Lililo la muhimu zaidi kwa hoja yetu iliyokusudiwa ni kwamba, ingawa ufahamu wa ngurumo saba ulitambuliwa muda mfupi baada ya kuwasili kwa “wakati wa mwisho” mwaka 1989, wakati aya sita za mwisho za Danieli zilipofunuliwa zikitangaza kufungwa kwa hukumu, kuna kufunuliwa kwingine kwa ngurumo saba mwishoni mwa historia ya malaika wa tatu.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Ntangu ya mwanzo ya Uadventisti yaanza kwa kufunuliwa kwa malaika wa kwanza mwaka 1798, nayo yaishia kwa kufunuliwa kwa ukweli ambao Bwana aliufunika kwa mkono wake ili kuleta kukatishwa tamaa. Kisha akaondoa mkono wake (akaufunua), na akaifunua ujumbe wa wakati wa kukawia.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Umlandvo wa kuhela kwa Uadventista wukanda pakufunguliwa kwa ujumbe wa malaika wa tatu mwaka 1989, nao wahela kwa kufunguliwa kwa ukweli ambao Bwana aliuwekea mkono wake juu yake ili kuleta kukatishwa tamaa. Sasa anaondoa mkono wake, na hivyo anaufunua ujumbe wa kukatishwa tamaa kwa kwanza na wakati wa kukawia. Anaifunua kusudi la Julai 18, 2020.
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. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Nangu, Bwana asema hivi: Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitenga kilicho cha thamani na kilicho kibaya, utakuwa kama kinywa changu; wao na warudi kwako, lakini wewe usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba wenye boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe, ili kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wa kutisha. Yeremia 15:19–21.