The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.

Ulai Nyanja yikimanyisya ujumbe wa mafungu ga Danieli nane na tisa ukafunuliwa mwaka wa 1798. Unabii wa fungu la nane ulifasiriwa katika fungu la tisa na Gabrieli, lakini si mpaka Danieli alipoweka mbele sala, ambayo yahesabiwa kuwa mojawapo ya sala za mwanadamu zenye umuhimu mkuu sana katika Biblia. Katika sala hiyo Danieli anatambulisha ya kwamba alikuwa ametambua kuwa ukiwa wa Yerusalemu ungedumu miaka sabini kulingana na yale aliyokuwa amegundua katika kitabu cha Yeremia.

In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

Mu mwaka gwa mbere gwa Dariyo mwene Ahasuwero, wo mu rubyaro rw’Abamedi, wagizwe umwami utegeka ubwami bw’Abakaludaya; mu mwaka wa mbere wo gutegeka kwe, jyewe Daniyeli nasobanukiwe n’ibitabo umubare w’imyaka, ari yo Ijambo ry’Uwiteka ryagejeje kuri Yeremiya umuhanuzi, yuko yari kuzuza imyaka mirongo irindwi ku matongo ya Yerusalemu. Daniyeli 9:1, 2.

Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.

Yeremia pi mosisin pwe lon sopun iei wik seifol i pwe Belsasar epwe mäla fansoun Sairas, soumakitikitin Darius, a künöü Babiron.

And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

ئەم هەموو خاکە دەبێتە وێرانی و سەرسامی؛ و ئەم نەتەوانە حەفتا ساڵ خزمەتی پاشای بابل دەکەن. و ئەوە ڕوودەدات، کاتێک حەفتا ساڵ تەواو بوون، من پاشای بابل و ئەو نەتەوەیە سزا دەدەم، یەزدان دەفەرمووێت، بەهۆی تاوانیان، و خاکی کەلدانییەکانیش، و دەیکەم بە وێرانییەکی هەمیشەیی. یەرمیا 25:11، 12.

Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.

دانێل هەروەها ناساند کە ئەو حەفتا ساڵی وێرانبوونە جێبەجێبوونی پێشبینییەک بوو کە موسا تۆماری کردبوو.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Ee, Israeli yose nyonso babuki mobeko na yo, ata na kopengwa, mpo ete bátosa mongongo na yo te; yango wana elakeli mabe esopani likoló na biso, mpe ndai oyo ekomami na mibeko ya Mose mosaleli wa Nzambe, mpo tosali ye lisumu. Mpe alendisi maloba na ye oyo alobaki mpo na kotelemela biso, mpe mpo na kotelemela basambisi na biso oyo bazalaki kosambisa biso, na komemela biso mabe monene; mpo ete na nse ya lola mobimba esalemi naino te likambo lokola oyo esalemi likoló ya Yelusaleme. Ndenge ekomami na mibeko ya Mose, mabe oyo nyonso eyeli biso; kasi tosali libondeli na biso te liboso ya Yawe Nzambe na biso, mpo ete tópengwa na masumu na biso, mpe tóyeba solo na yo. Daniele 9:11–13.

The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.

“پەیمان”ەی کە ئیسرائیل شکاندبووی و بووە هۆی دروستبوونی “نەفرەت”، هەمان “حەوت جار”ەی لێویان بیست و شەش بوو. ئەو وشەیەی لە لێویان بیست و شەشدا وەک “حەوت جار” وەرگێڕدراوە، هەمان ئەو وشە عیبرییەیە کە لە دانیال نۆدا وەک “پەیمان” وەرگێڕدراوە. پەیمانی موسا، کە لە وشەی وەرگێڕدراو بە “حەوت جار”دا نیشان دراوە، یەکەم پێشبینیی کاتی بوو کە ویلیام میلەر دۆزییەوە، و یەکەمین لەو ڕاستییە بنەڕەتییانەی بوو کە لە ساڵی 1863دا وەلا نرا. ویلیام میلەر ئیلیا نوێنەرایەتی دەکرد، و ئەمە لەلایەن ڕۆحی پێشبینییەوە پشتڕاست کراوەتەوە.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.

“دەیان هەزار کەس ڕێنمایی کران بۆ ئەوەی ڕاستییەکەی کە ویلیەم میلەر مژدەی پێدا، بپذیرن، و خزمەتکارانی خودا لە ڕۆح و هێزی ئیلیا هەڵستان تا پەیامەکە ڕابگەیەنن.” Early Writings, 233.

In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.

Mu 1863, kisitakilwa kya baMillerite kyakumina apo baliya abáli kale mu kisitakilwa batandike Ekalesia lya Seventh-day Adventist. Apo batandike nga ekalesia, ekisitakilwa kyakumina. Kyakumina apo bapaya Mose, nga fyo kyakilangilwa mu “inshita cinelubali” isha mu Leviticus amakumi yabili na mutanda, kabili apo mu nshita imo fine bapaya Eliya, umutumwa uwaletele “indapa” yakwe Mose ku kisitakilwa. Mose na Eliya bombi bapaiwe mu 1863, kabili tabalefwile ukubyushiwa nafuti kano panuma ya September 11, 2001, ilyo Lesa asendelepo kabili ekisitakilwa Future for America ku nshila sha kale.

Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.

Future for America ilitambua tarehe 11 Septemba 2001 kuwa ni kuwasili kwa ole wa tatu, na kile kinachothibitisha utambulisho huo wa shambulio la Uislamu la tarehe 11 Septemba kilikuwa ni historia ya ole mbili za kwanza kama zilivyotambuliwa na Wamillerite, ambayo imewakilishwa kwa namna ya pekee juu ya chati zote mbili za waanzilishi za 1843 na 1850. Kwa kurejea katika historia ya Wamillerite ili kuthibitisha wajibu wa kisasa wa Uislamu, ndipo Bwana akaufungua ufahamu wa Future for America kuhusu “nyakati saba” za Mambo ya Walawi ishirini na sita, jambo ambalo limewasilishwa kwa michoro juu ya chati zote mbili katika safu ya katikati. Nayo katika chati zote mbili, kiini cha safu ya katikati ni msalaba. Mungu alipoongoza katika utayarishaji wa meza zote mbili za Habakuki, alihakikisha kwamba “kiapo” cha Musa, yaani, “nyakati saba” za Mambo ya Walawi ishirini na sita, kilikuwa kiini cha vielelezo vingine vyote vya kiunabii, na kwamba juu ya meza zote mbili Kristo aliwekwa katikati kabisa.

This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.

Echi chahweso noongve ahi ahei manging hlaela meicha pitetela Gabriel-in Daniel bung 9-naa ahin letcaang hlae pen, Khrista-in sabing tampi tawh thuthung cu zarh khat sung a nemhnget lai ding ti a phawng.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Na atathibitisha agano pamoja na wengi kwa juma moja; na katikati ya juma atasababisha dhabihu na sadaka kukoma; na kwa kuenea kwa machukizo atalifanya kuwa ukiwa, hata mpaka ukamilifu; na lile lililokusudiwa litamiminwa juu ya mkiwa. Danieli 9:27.

A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.

Vhiki va kiprofeta ni siku za kiishara elfu mbili mia tano ishirini, na unabii ambao Gabrieli alikuwa akiufafanua ulitambulisha kwamba katika “katikati” au kiini cha siku hizo za kiishara elfu mbili mia tano ishirini Kristo angesulubiwa. Kristo ndiye kiini cha ‘ishirini na tano ishirini’ juu ya meza zote mbili za Habakuki, na pia cha juma ambalo alithibitisha agano pamoja na wengi.

In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.

1863년에 재림교는 교회로서 시작되었고, 엘리야의 영으로 능력을 받았던 밀러운동은 죽임을 당하였다. 밀러운동은 요한계시록의 일곱 교회의 문맥에서 자신들이 빌라델비아 교회였음을 이해하고 있었다. 1844년 대실망 이후 그들에게서 분리된 자들은 그때 라오디게아인들로 규정되었다. 1856년에 제임스 화잇은 Review and Herald에 일련의 글을 싣기 시작하여, 빌라델비아로 시작한 그 운동이 라오디게아가 되었으며, 그러므로 교인들은 라오디게아 교회에 제시된 치료책을 구해야 함을 밝혔다. 같은 해, 같은 출판물에서 제임스 화잇은 레위기 26장의 이천오백이십 년 예언에 관하여 하이럼 에드슨이 쓴 일련의 글을 게재하였다. 그 글들은 끝마쳐지지 않았다.

When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.

Bwana alipouongoza vuguvugu la Future for America kurudi katika njia za kale baada ya Septemba 11, 2001, makala za Edson ziligunduliwa tena, na kwa mara ya kwanza katika historia vipindi vyote viwili vya miaka elfu mbili mia tano na ishirini vilitambuliwa kuwa laana mbili. Moja dhidi ya makabila kumi ya kaskazini na nyingine dhidi ya makabila mawili ya kusini. Miller alikuwa ametambua zile nyakati saba dhidi ya ufalme wa kusini wa Yuda, lakini Edson alitambua zile nyakati saba dhidi ya ufalme wa kaskazini wa Israeli. Future for America iliona kwamba zote mbili zilipaswa kutumiwa. Kutawanywa huku viwili vinapounganishwa, huzalisha nuru ya kinabii ambayo haikuwa imewahi kutambuliwa na Miller wala Edson.

When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!

Apo Nyasaye yaagaruukania Future for America mu njira izya kala baada ya 2001, “kiyapo” kya Musa kyagaruka mu buhai kandi kyemera ku maguru gaakyo. Ujumbe ogwakwatanisibwa na “kiyapo” icyo niho gwaletanibwa na wajumbe ba malaika wa gatatu nk’oku gwaletanibwe kandi kugereranyisibwa na wajumbe ba malaika wa mbere. Future for America niyo yali harakati eyalangiraga ujumbe ogwakiikirirwa na “Musa” mu nguvu za “Eliya,” kandi Eliya yalagaire ddala ushuhuda wa Musa okutuusa ku nkomerero y’omulongo gw’ebigambo eby’okwereka ebyayitibwaga Habakkuk’s Tables, ebyamalirizibwa nga waakirira mu 2012. Omulongo ogwo gw’ebigambo eby’okwereka bwe gwahwa, ensolo eyava mu kiina ekitazibika yalinnya okulwana ne Musa ne Eliya. Olutalo olwo lwatandika Future for America bwe yasalawo okuyimiriza omulimu gwe yali ekola okuva mu 1996, n’okutandika ishule, gye yayita mu malala gaayo nti, The School of the Prophets. Kyandibaire kirungi okukiyita ishule eyo nti, ishule ya baanabbi b’ebisuba!

The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.

Kuvurugika na mkanganyiko uliofuata shule ilipoanza kuwaruhusu wale ambao hawakuwa kamwe wamethibitishwa na Bwana kuwa wajumbe Wake kuingiza mawazo yao wenyewe, uliishia kwa kifo cha Future for America tarehe 18 Julai 2020. Katika hatua hiyo Musa na Eliya walikuwa wameuawa katika barabara.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

Na watakapokuwa wamemaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita nao, naye atawashinda, na kuwaua. Na mizoga yao italala katika njia ya mji ule mkuu, ambao kwa jinsi ya rohoni huitwa Sodoma na Misri, mahali ambapo pia Bwana wetu alisulibiwa. Ufunuo 11:7, 8.

The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.

شەهادەتێک کە متمانەپێکراوە، ئەو شەهادەتەیە کە لە کۆتایی زنجیرەیەکەی بە ناونیشانی «تەختەکانی حەبەقوق» کۆتایی هات. پاشان ئاژەڵەکە هێرشی کرد. من هیچ زانیارییەکم نییە سەبارەت بەوەی کێ بەدوای ئەم بابەتە نوێیانەدا دەچێت، بەڵام وام دەزانم کە هەمان ئەندازە لە دوژمنانی Future for America پێکهاتووە وەک لەوانەی هێشتا هەوڵ دەدەن لەگەڵ دڵتەنگیی 18ی جولایدا بگەنە سازبوون. بۆیە چاوەڕوانم ئەوانەی لەو پۆلەدان کە من وەک دوژمنان پێناسەیان دەکەم، ئاماژە بەوە بکەن کە ئەم بەکارهێنانەی مێژووی پێغەمبەرانە لە هزری ئەواندا چەندە خزمەت بە خۆ دەکات دێتە بەرچاو. با وابێت. کات زۆر کورتە بۆ ئەوەی وانە بکەین کە مێژووی Future for America بە ڕوونی وەک ئەو بزووتنەوەیە ناسراو نییە کە بزووتنەوەی Millerite وێنەی پێشگرتووە، و زۆر کورتە بۆ ئەوەی وانە بکەین کە ئەو پەیامنێری مرۆییی لاودیکیای خراپەکار کە هەڵگیرسا بۆ سەرکردایەتی کردن لەو بزووتنەوەیەدا، وێنەی پێشگرتووی William Miller نەبوو.

Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.

Miller alikuwa wa Filadelfia, nami nilikuja katika Uadventista kutoka ulimwenguni mwaka 1975; kwa hiyo mimi ni Mwadventista wa Laodikia aliyethibitishwa. Historia ya maisha yangu hushuhudia ukweli huo. Hata hivyo, Mungu mwenye rehema wa mbinguni amenielekeza hivi karibuni niweke kwa maandishi ujumbe anaoufichua sasa na niutume kwa makanisa. Maelekezo yake yalikuja pamoja na ahadi kwamba atakapowafufua Musa na Eliya, watafufuliwa wakiwa wa Filadelfia, si wa Laodikia. Vuguvugu lililoanza katika historia ya Wamilleri lilikuwa wakati wa Filadelfia, ambalo hatimaye lilivuka na kuingia katika Laodikia mwaka 1856 lilipoanza mchakato wa kuyakataa misingi iliyowekwa na Wamilleri. Kukataliwa huko kulianza kwa kuwekwa kando kwa maendeleo mapya ya nuru yaliyotolewa kupitia kalamu ya Hiram Edson. Miaka saba baadaye, mwaka 1863, vuguvugu la Eliya ambalo lilikuwa limewasilisha ujumbe wa Musa liliuawa. Wakati huohuo vuguvugu lilipouawa, kanisa lilianzishwa kuchukua nafasi ya vuguvugu hilo. Musa na Eliya waliuawa mwanzoni mwa Uadventista, na waliuawa tena mwishoni mwa Uadventista.

At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.

Yanyag adwumam mu Laodikea nkɔmhyɛ no awiei mu, afe 1989 mu no, wɔyii Hiddekel asubɔnten no anisoadehunu no ano, na kuw bi fii ase, a wɔwoo no fii Laodikea maame mu. Awurade anyɛ obi a wɔtow no koma so, na na Onim sɛ Ɔbɛwie N’adwuma a ɛfa abɔfo baasa no ho no sɛnea Ɔhyɛɛ ase no ara pɛ. Ɔde Filadelfiafo kuw bi na ɛbɛto no awiei, sɛnea Ɔhyɛɛ ase no ara, na sɛnea ɛbɛyɛ na eyi atumi aba no, na ɛsɛ sɛ kuw a wɔwoo no Laodikea mu no wu na wonyan no bio sɛ Filadelfiafo. Bere a wɔreyɛ saa no, kuw a woyii fii Laodikea asafo no mu no bɛyɛ nea ɛto so awotwe a efi ason no mu, wɔ abakɔsɛm no ankasa mu a baasa no nkabom no nso bɛyɛ nea ɛto so awotwe a efi ason no mu no. Na abakɔsɛm koro no ara mu nso, Republikanim ho abɛn no nso benya nea ɛto so awotwe a efi ason no mu no owusɔre, a na “woke-ism” a efi Misraim ne Sodom mu no akum no dedaw; nanso saa nkɔmhyɛ kwan no, wɔbɛka ho asɛm akyiri yi wɔ nsɛm a wɔbɛkyerɛw no mu.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Na batho le meloko le dipuo le ditjhaba ba tla bona ditopo tsa bona ka matsatsi a mararo le halofo, mme ba ke ke ba dumella hore ditopo tsa bona di bewe mabitleng. Mme ba ahileng lefatsheng ba tla thaba ka baka la bona, ba keteke, mme ba romellane dimpho; hobane baporofeta bana ba babedi ba ne ba hlokofatsa ba ahileng lefatsheng. Mme ka mora matsatsi a mararo le halofo Moya wa bophelo o tswang ho Modimo wa kena ho bona, mme ba ema ka maoto a bona; mme tshabo e kgolo ya wela ba ba boneng. Tshenolo 11:9–11.

Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.

អនាគតសម្រាប់អាមេរិក មិនត្រូវបានដាក់ចូលក្នុងផ្នូរទេ គឺគ្រាន់តែដេកស្ថិតនៅតាមផ្លូវ ដែលជាកន្លែងវាត្រូវបានសម្លាប់ ខណៈដែលសត្រូវរបស់វាបានអរសប្បាយចំពោះសេចក្ដីស្លាប់ដែលមើលទៅដូចជាពិតរបស់វា។ ទោះយ៉ាងណា «ក្រោយបីថ្ងៃកន្លះ វិញ្ញាណនៃជីវិតពីព្រះបានចូលមកក្នុងពួកគេ ហើយពួកគេបានឈរឡើងលើជើងរបស់ខ្លួន»។ ពេលវេលាមិនមានទៀតឡើយ ដូច្នេះ បីថ្ងៃកន្លះ គឺជានិមិត្តសញ្ញានៃមួយពាន់ពីររយហុកសិបថ្ងៃ ឬ ឆ្នាំ ដែលនៅក្នុង វិវរណៈ ជំពូក ១២ ខ ៦ និង ១៤ តំណាងឲ្យទីរហោស្ថាន ដែលទីសក្ការៈ និងពួកទ័ព ត្រូវបានជាន់ឈ្លីចុះ។ ប្រសិនបើពួកគេត្រូវបានដាក់ចូលក្នុងផ្នូរ នោះពួកគេនឹងមិនស្ថិតនៅតាមផ្លូវ ដែលអាចត្រូវបានជាន់ឈ្លីចុះបានឡើយ។ ការជាន់ឈ្លីចុះនៃ អនាគតសម្រាប់អាមេរិក មិនត្រឹមតែជារយៈពេលនិមិត្តសញ្ញាប៉ុណ្ណោះទេ ប៉ុន្តែជារយៈពេលនិមិត្តសញ្ញានៃសារនៃ «ប្រាំពីរដង» ដែលត្រូវបានតំណាងដោយពាក្យសម្បថរបស់ម៉ូសេ។

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Na bango bakoyokisama na mopanga, mpe bakomemama na bowumbu kati na bikólo nyonso; mpe Yelusaleme ekonyatolama na Bapagano, kino ntango ya Bapagano ekokokisama. Luka 21:24.

There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.

Yerusalemu yabbiri emirundi esatu. Ogusooka gwali gwa Babulooni okuva mu 677 BC okutuuka mu 607 BC. Ogwokubiri ogw’okubisibwa gwali gwa Rooma ey’obufuzi bw’abamawanga okuva mu 66 AD okutuuka mu 70 AD. Omulundi ogw’okusatu gwali gwa Rooma ey’eby’omwoyo okuva mu 538 okutuuka mu 1798. Okubisibwa kwa Yerusalemu ab’amawanga nga bwe kulagiddwa mu Lukka abiri mu emu, kwe kwali emyaka olukumi mu bibiri mu nkaaga egy’obufuzi bwa Pawulo. Okubikkulirwa kkumi na emu, gye tusanga obujulirwa bwa Musa ne Eriya, butandika n’okulaga ekiseera ekyo.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Ndzi nyikiwile lihlanga lofanako nendvuku; nengilosi yema, yatsi: Vuka, ulinganise lithempeli laNkulunkulu, ne-altari, kanye nalabo labakhuleka kulo. Kodvwa liguma lelingaphandle kwelithempeli liyekele, ungalilinganisi; ngoba linikwe beTive; futsi bayawunyatsela ngeminyawo umuzi longcwele tinyanga letingemashumi lamane nambili. Sembulo 11:1, 2.

The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.

Amri aliyopewa Yohana kuipima hekalu na waabuduo waliomo ndani yake inawakilisha kufunguliwa kwa hukumu mwaka wa 1844, kwa maana aya mbili zilizotangulia zinamtambulisha Yohana kuwa alipata uchungu wa Kivunjiko Kikuu cha Matarajio mwaka wa 1844; kisha, baada ya kuambiwa kwamba hana budi kuirudia kazi ya kutangaza ujumbe, aya ya kwanza ya sura ya kumi na moja inaonyesha kwamba hukumu ilikuwa imeanza wakati huo.

“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.

“Wakati umefika ambapo kila kitu kitakachotikiswa kitatikiswa, ili yale yasiyoweza kutikiswa yapate kubaki. Kila shauri linakuja katika uchunguzi mbele za Mungu; kwa maana anapima hekalu la Mungu, na waabuduo waliomo ndani yake. ‘Haya ndiyo asemayo yeye azishikaye zile nyota saba katika mkono wake wa kuume, yeye aendaye katikati ya vile vinara saba vya taa vya dhahabu; Nayajua matendo yako…. Lakini nina neno juu yako, ya kwamba umeiacha upendo wako wa kwanza; basi kumbuka ulikotoka ukaanguka, ukatubu, ukazifanye kazi za kwanza; la sivyo nitakuja kwako upesi, nami nitakiondoa kinara cha taa mahali pake.’ ‘Tubuni; la sivyo nitakuja kwenu upesi, nami nitapigana nanyi kwa upanga wa kinywa changu. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa: Yeye ashindaye nitampa ale ile mana iliyofichwa, nami nitampa jiwe jeupe, na juu ya lile jiwe jina jipya limeandikwa, asilolijua mtu ila yeye anayelipokea.’” The 1888 Materials, 1116.

As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.

Johane anapowakilisha kufunguliwa kwa hukumu ya uchunguzi katika mwaka 1844, anaambiwa auache ua wa nje wa hekalu, kwa maana umetolewa kwa Mataifa, ambao wangeukanyaga mji mtakatifu kwa muda wa miaka elfu moja mia mbili na sitini. Luka ishirini na moja inatambulisha ya kuwa Mataifa wangeukanyaga Yerusalemu hata “nyakati” za Mataifa zitakapotimia. Johane katika sura ya kumi na moja amekwisha kutambulisha kwamba wakati wa kukanyagwa kwa Yerusalemu na Mataifa ulikuwa historia ya 538 mpaka 1798. Johane anautambulisha wakati huu mara mbili katika sura ya kumi na mbili kuwa ni jangwani, kipindi cha wakati ambacho kanisa lilikimbilia humo ili kuepuka mateso yaliyoletwa na papa.

When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.

Dema Mûsa û Êlîyas têne kuştin û ji bo demeke sê roj û nîv li kuçeyê dihêlin da ku bên pêmal kirin, divê ew sê dîrokên berê yên ku Orşelîm lê hat pêmal kirin wekî nimûnekariya wê heyama demê bên fam kirin. Di Lûqa bîst û yekê de, netewe têkoşîna bajarê pîroz dikirin heta ku “demên” neteweyan bên temam kirin.

Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.

ئینجا، لوقا زیاتر لە یەک «کاتی نەتەوەکان» دیاری دەکات، بەڵام ئێمە دەزانین ئەو کاتی نەتەوەکان کە تەواو بوو، لە ساڵی 1798 بوو. یەکەمین «کاتی نەتەوەکان» لە ساڵی 723 پێش زایین دەستی پێکرد، کاتێک شانشینی باکووری ئیسرائیل لەلایەن ئاشورەوە پایمال کرا. ئەو پایمالکردنە دەستی بە ژێرپێهەڵگرتنێک کرد لەلایەن هێزێکی بەتپەرستەوە، وەردەوام بوو هەتا 538، کاتێک هێزی پاپایەتی کارەکەی بەردەوام کرد هەتا 1798. بەتپەرستی ئیسرائیلی ڕاستەقینە بڵاوەپێکرد و پایمالی کرد، و پاپایەتی ئیسرائیلی ڕۆحانی بڵاوەپێکرد و پایمالی کرد. «کاتەکانی» نەتەوەکان ئاماژەن بەو دوو هەزار و پێنج سەد و بیست ساڵەی لاویان 26، کە نوێنەرایەتی دوو ماوەی پایمالکردن دەکات. یەکەمیان لەلایەن بەتپەرستییەوە جێبەجێ کرا، وەک چۆن لە ئاشور، پاشان بابل، پاشان ڕۆمای بەتپەرستدا نیشان دراوە. پاشان ئەو دووەم هێزە وێرانکەرەی کە میلەر لەو چوارچێوەی پیرۆزەی پێشبینییەدا ناساندی، کە خۆی بەکاری دەهێنا، پاپایەتی بوو کە پایمالکردنەکەی بەردەوام دەکرد هەتا 1798. پایمالکردنی هەردووکیان، بەتپەرستی و پاپایەتی، هەمان ئەو پرسیارەیە کە لە گفتوگۆی ئاسمانییەکەدا هەڵدەگیرسێت، ئەو گفتوگۆیەی وەڵامێک بەرهەم دەهێنێت کە بناغە و ستوونی ناوەندی ئەدوێنتیزمە.

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.

Hanyuma nakumvwa umutagatifu umwe avugana, maze undi mutagatifu abwira wa mutagatifu wavuganaga ati: “Iyerekwa ryerekeye igitambo gihoraho, n’igicumuro cy’ikorwa ry’ubutayu, cyo gutuma ubuturo bwera n’ingabo bihabwa gukandagirwa munsi y’ibirenge, rizageza ryari?” Arambwira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; ni bwo ubuturo bwera buzahanagurwaho.” Daniyeli 8:13, 14.

The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.

Malaika Gabrieli na malaika wengine walimwongoza Miller kufahamu kwamba “sadaka ya daima” iliwakilisha upagani na kwamba “uasi wa uharibifu” uliwakilisha upapa. Upagani na upapa vyote viwili vingelikanyaga patakatifu na jeshi. Kwa hiyo “nyakati” za Mataifa anazorejelea Luka ni vipindi viwili vya kukanyagwa chini vya miaka elfu moja mia mbili na sitini, ambavyo kwa pamoja ndivyo nyakati saba za Mambo ya Walawi ishirini na sita.

The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.

Peyama “sond”ê ya Mûsa di sala 1863-an de hate kuştin, ligelê peyamberê Îlyasê ku peyama Mûsa pêşkêş kiribû. Hem peyama Mûsa û hem jî peyamberê Îlyasê piştî 11ê Îlona 2001-an ji nû ve hatin rabûn. Piştî ku peyama Mûsa, ya ku careke din ji aliyê Îlyas ve hate ragihandin, ew her du hatin kuştin û paşê di kuçeyê de hatin hiştin û nehate definkirin bo hezar û dused û şêst rojan, ev girêdanek rasterast e bi peyama “heft deman” re ku Danyêl jê re dibêje “sond”a Mûsa. Tevgera û peyamberê ku peyama Îlyasê ya Mûsa dubare dike, wekî ku di Miller û Milleriyan de hatî mînakdan, di dawiyê de dê li ser lingên xwe bisekine û ji nû ve rabê.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

ئەو دوو شایەتەش، دوای سێ ڕۆژ و نیو، ڕۆحی ژیان لە خوداوەند هاتە ناویانەوە، و لەسەر پێیان وەستان؛ و ترسێکی گەورە کەوتە سەر ئەوانەی کە دەیانبینی. ئینجا دەنگێکی گەورەیان لە ئاسمانەوە بیست کە پێیانی دەگوت: وەرن بۆ ئێرە سەرەوە. ئەوانیش لە هەورێکدا بەرز بوونەوە بۆ ئاسمان؛ و دوژمنانیان سەیریان دەکرد. ئاشکرابوون 11:11، 12.

We will address this truth in the next article.

Tē emē nīindangaliyum maajing’ ei article iicok ci adierni.