It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

ʋIt is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Lakini Shetani hakuwa mvivu. Sasa alijaribu kile ambacho amekuwa akijaribu katika kila vuguvugu jingine la matengenezo—kuwadanganya na kuwaangamiza watu kwa kuwawekea kwa hila kitu bandia mahali pa kazi ya kweli. Kama vile walivyokuwapo Makristo wa uongo katika karne ya kwanza ya kanisa la Kikristo, ndivyo walivyozuka manabii wa uongo katika karne ya kumi na sita.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Mu história ya baMillerite banda 1840 tii 1844, kákanda ka Búprotestanti, (oyo ezali moko ya maseke mibale likoló ya nyama ya mabele oyo ezali États-Unis), Adventisme ya baMillerite ekómaki liseke ya Búprotestanti. Na ntango moko wana, mangomba oyo liboso ezalaki komimonisa ete ezali ya Búprotestanti ekómaki Búprotestanti ya bopengwi, to ndenge baMillerite babengaki yango, “bana basi ya Roma.” Ntango Baprotestanti baboyaki nsango ya anzelu ya liboso na 1843, bakweyaki mpe baMillerite bakobaki komema kákanda ya Búprotestanti. Lisoló ya baMillerite ezalaki nsuka ya likoló ya mosala ya Nzambe na komema “lingomba na Ye na esobe” kino na bososoli mobimba ya Liloba ya Nzambe.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Ebifungulwa lyubulingizi obw’enzikiriza kwaleta ekigezo ky’Amateeka ga Katonda, naddala Ssabbiiti. Okulangirira obubaka bw’omumalayika ow’okusatu kyali kyetaagisa ekkanisa eyasimira ku Mateeka ga Katonda, agaali gazikiddwa wansi w’obulombolombo n’empisa z’obwa Paapa mu Biro eby’Ekizikiza. Kristo yaleeta Abapolotesitante eri ebyafaayo eby’omu 1840 okutuuka ku 1844, n’abategeeza ekigezo kya Eriya, gwe yali agerebwaamu William Miller; era Abapolotesitante bwe baagaana obubaka bwa Miller, baddayo e Rooma. Ekigezo ky’obubaka bw’omumalayika ow’olubereberye nga bwe bwalangirirwa Miller kyali kigereddwamu Eriya ku lusozi Kalumeeri.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Na Eliya akaujia watu wote, akasema, Mtasita kati ya mawazo mawili hata lini? Ikiwa BWANA ndiye Mungu, mfuateni yeye; lakini ikiwa Baali, basi mfuateni yeye. Nao watu hawakumjibu neno. 1 Wafalme 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Mu 1840, igihe bahurwaga n’ubutumwa bwa Eliya, bwagereranywaga na Miller n’umumarayika wa mbere, Abaporotesitanti bahisemo Bali!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Marekebisho ya Kiprotestanti yalikuwa kufunguliwa kwa kweli za Biblia kulikaanza kwa “nyota ya asubuhi,” ambayo iliahidiwa kutolewa katika kipindi cha historia kinachowakilishwa na kanisa la Thiatira. Shambulio la moja kwa moja dhidi ya Biblia lilianza karne nyingi mapema na linaonyeshwa wazi katika Pambano Kuu, hasa kupitia historia ya Wawaldensia. Katika mwaka wa 1930, Benjamin Wilkerson alichapisha kitabu, Our Authorized Bible Vindicated. Kitabu hicho kinaandika vita dhidi ya maandiko matakatifu ya asili ambayo hatimaye yalitumiwa kutafsiri Biblia ya King James na maandiko mbalimbali bandia ya kishetani ambayo yalikuwa na bado yanaendelezwa na Wakatoliki, Uprotestanti ulioasi, na Waadventista wa Laodikia. Vita hivyo vilianza muda mrefu kabla ya historia ya Wawaldensia, lakini wao ndio alama ya njia na ishara ya wale waliotoa maisha yao kushuhudia umuhimu wa hati sahihi ambazo hatimaye zilitafsiriwa katika Biblia ya King James ya mwaka 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Mu 1611, ukukorwa kwa Bibiliya ya King James kwanyuze mu nzira yihariye cyane y’ubuhinduzi. Inzira yo guhindura no gutangaza Bibiliya yarangijwe binyuze mu ntambwe ndwi z’umusaruro. Kandi byafashe imyaka irindwi kugira ngo birangire, kandi imyaka irindwi ya Bibiliya ni iminsi ibihumbi bibiri na magana atanu na makumyabiri. Kandi ibyo, byanze bikunze, ni na yo mibare y’iminsi y’ubuhanuzi Yesu yemejemo isezerano na benshi mu isohozwa rya Daniyeli icyenda. Hagati muri icyo cyumweru cyera Kristo yabambwe, kandi koko Kristo wabambwe ni we nkingi yo hagati ya Bibiliya. Izo ntambwe ndwi zo gutanga Ijambo ry’Imana ritunganye zari izi zikurikira.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Kya mbere: Ubusobanuro bwa mbere bwakozwe n’abantu ku giti cyabo: Abahinduzi bagera kuri 50 bagabanyijwe mu matsinda atandatu, buri tsinda rishinzwe ibice bitandukanye bya Bibiliya. Abo bantu bakoze umurimo wo guhindura bavuye mu ndimi z’umwimerere (Igiheburayo, Icyarameyi, n’Ikigereki) babishyira mu Cyongereza.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    دووەم: پێداچوونەوەی لیژنە: دوای ئەوەی هەر لیژنەیەک وەرگێڕانی بەشێکیان تەواو دەکرد، کارەکە لەلایەن ئەندامانی هەمان لیژنەوە خۆیان پێداچوونەوەی بۆ دەکرا. ئەمە بواری دا بۆ هاوبەشبوونی تێڕوانینی کۆمەڵەیی و چاککردنەوەی هەڵەکان.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Okwesatu: Okwekenneenya okw’Akanisa Akakulu: Enkyusa ez’akakiiko ka buli muntu oluvannyuma zaweereddwayo eri ekibinja ekisinga obunene eky’abakugu, ekiyitibwa Akakiiko Akakulu. Akakiiko kano kaalimu abakiikirira okuva mu buli kamu ku bukiiko omukaaga obw’okukyusa. Beekkenneenya omulimu gwonna, nga bagugeraageranya era nga batabaganya enkyusa ez’enjawulo ez’obukiiko.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    ਮੁੜ: ਵਾਧੂ ਸਮੀਖਿਆ ਅਤੇ ਸੰਸ਼ੋਧਨ: ਜਨਰਲ ਕਮੇਟੀ ਦਾ ਸੰਸ਼ੋਧਿਤ ਸੰਸਕਰਣ ਹੋਰ ਸਮੀਖਿਆ ਅਤੇ ਸੁਧਾਰ ਲਈ ਵੱਖ-ਵੱਖ ਕਮੇਟੀਆਂ ਕੋਲ ਮੁੜ ਭੇਜਿਆ ਗਿਆ। ਇਸ ਦੁਹਰਾਏ ਜਾਣ ਵਾਲੀ ਪ੍ਰਕਿਰਿਆ ਨੇ ਇਹ ਯਕੀਨੀ ਬਣਾਉਣ ਵਿੱਚ ਸਹਾਇਤਾ ਕੀਤੀ ਕਿ ਅਨੁਵਾਦ ਇਕਸਾਰ ਅਤੇ ਸਹੀ ਸੀ।

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Bişincî: Pêşniyara Dawî û Pejirandin: Gava ku komîteyên takekesî guhartinên xwe temam kirin, nivîsa dawî ji bo çavdêriya dawî û pejirandinê hate şandin Komîteya Giştî.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Mutandatu: Ukwemerwa n’Itangazwa by’Ubwami: Hanyuma ubuhinduzi bwari bwemejwe bwashyikirijwe Umwami Yakobo wa Mbere ngo abwemeze.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Wa Mushananu: Kimana kasuma kuvuluka cha bwimfumu, ubudulwilo bwakwe bwakacile ukupulishiwa mu mwaka wa 1611 nga ni King James Version (Authorized Version) wa Baibolo.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Ebigambo bya Mukama bigambo birongoofu: ng’effeeza egezeereddwa mu kikoomi eky’omu nsi, eryongooseddwa emirundi musanvu. Olibikuuma, ai Mukama, olibikuuma okuva mu mulembe guno emirembe gyonna. Zabbuli 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Satani napukaq Godi-mi qanellem nunalriit, qanemciqam-llu ellangqertuq waymark-nun assiryaullret assingit-llu tuyuqellret taqumalriit taqsaunriten atunritellret-llu nallunriten aturluki nalpiaqataqelluku Avanun Qaneryaraq, King James Bible 1611-meng, waymark-aq una Psalm twelve-mi qanerluni piciqaqtuq. Assingit counterfeit Bible-t, piliaqellret corrupt-aulriit Catholic manuscriptenun, Psalm twelve-m iluani piciqellret qaneryaraq naammassianqertut. Purification process-aq tallimanek malruk-llu iluani seven step-ini, unalu period-aq twenty-five hundred and twenty days-i iluani, qaneryarait King James Bible-aq Godim “pure words”-gkiunrilngurmegnun nalunrituq. God aqlluq King James Bible-aq kemgnguqevkumaqaa Avani pure Word-ani assirluni qaillun-llu atam forever; taqna-llu iluani aqlluq historicism-mik methodology-mik Protestant reformer-t aturlriit, William Miller-llu ilauluni, tapkuninga napaqtitenqevkumaqelluku.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

در سەدەی چواردەهەمدا، جۆن ویکلیف، کە لە کتێبی *The Great Controversy*دا بە “ئەستێرەی بەیانیی چاکسازی” ناسێنراوە، لەلایەن خوداوە بەکارهێنرا تا کتێبی پیرۆز بگۆڕێتەوە بۆ زمانێک کە تەنانەت مرۆڤێکی ئاساییش بتوانێت تێی بگات. ئەو پەیامبەرەیە کە نیشانەی سەرەتاى چاکسازیی پرۆتستانتی دیاری دەکات.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Wycliffe alianzisha harakati kuu ambayo ingeuweka huru dhamiri na akili, na kuyafungua mataifa yaliyokuwa kwa muda mrefu yamefungwa kwenye gari la ushindi la Roma; chimbuko lake lilikuwa katika Biblia. Hapa palikuwa ndipo penye asili ya ule mto wa baraka ambao, kama maji ya uzima, umeendelea kutiririka katika vizazi vyote tangu karne ya kumi na nne. Wycliffe aliyakubali Maandiko Matakatifu kwa imani isiyo na shaka kuwa ni ufunuo uliovuviwa wa mapenzi ya Mungu, na kuwa ndiyo kanuni ya kutosha ya imani na mwenendo. Alikuwa ameelimishwa kulitazama Kanisa la Roma kuwa mamlaka ya kimungu, isiyokosea, na kuyapokea kwa heshima isiyohojiwa mafundisho na desturi zilizoimarishwa kwa muda wa miaka elfu moja; lakini alijitenga na hayo yote ili alisikie neno takatifu la Mungu. Hiyo ndiyo mamlaka aliyowahimiza watu kuitambua. Badala ya kanisa kunena kupitia kwa papa, alitangaza kwamba mamlaka ya pekee ya kweli ni sauti ya Mungu inayosema kupitia neno Lake. Naye alifundisha si tu kwamba Biblia ni ufunuo mkamilifu wa mapenzi ya Mungu, bali pia kwamba Roho Mtakatifu ndiye mfasiri wake wa pekee, na kwamba kila mtu anapaswa, kwa kujifunza mafundisho yake, kujifunza wajibu wake mwenyewe. Hivyo aligeuza nia za watu kutoka kwa papa na Kanisa la Roma kwenda kwa neno la Mungu.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

«ۋىكلىف ئۆزگەرتىشچىلەرنىڭ ئىچىدە ئەڭ ئۇلۇغلاردىن بىرى ئىدى. ئەقىل-پاراسەتنىڭ كەڭلىكىدە، پىكىرنىڭ روشەنلىكىدە، ھەقىقەتنى ساقلاپ تۇرۇشتىكى مۇستەھكەملىكتە ۋە ئۇنى قوغداشتىكى جەسۇرلىقىدا، ئۇنىڭغا كېيىن كەلگەنلەرنىڭ ناھايىتى ئازىلا تەڭلىشەلەيتتى. ھاياتىنىڭ پاكلىقى، ئوقۇش ۋە ئەمگەكتە چارچىماس تىرىشچانلىقى، سېتىۋالغىلى بولمايدىغان دۇرۇسلۇقى، ۋە خىزمىتىدە مەسىھكە ئوخشاش مېھىر-مۇھەببىتى بىلەن سادىقلىقى، بۇ تۇنجى ئۆزگەرتىشچىنى ئالاھىدىلەندۈرەتتى. بۇ بولسا، ئۇ ئوتتۇرىدىن چىققان دەۋرنىڭ ئەقلىي قاراڭغۇلۇقى ۋە ئەخلاقىي بۇزۇلۇشىغا قارىماستىن شۇنداق ئىدى.»

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Karakterê Wycliffe şahidiyeke hêza perwerdeker û guhertkar a Nivîsarên Pîroz e. Ew Bible bû ku wî kir ew tiştê ku bû. Hewldana têgihiştina rastiyên mezin ên wehiyê nûbûn û hêzê dide hemû hêzên aqilî. Ew hiş fireh dike, têgihiştinê tûj dike, û dadwerî pêxistin dike. Lêkolîna Bibleyê her fikir, hest, û xwestekê bi awayekî bilind dike ku tu lêkolîneke din nikare wisa bike. Ew aramî û qewimiya armancê, sebr, wêrekî, û berxwedanê dide; ew karakter paqij dike û can pîroz dike. Lêkolîneke cidî û bi hurmet a Nivîsaran, ku hişê xwendevanê rasterast bi Hişê Bêdawî ve tîne têkiliyê, dê ji bo cîhanê mirovên xwedî aqilekî bihêztir û çalaktr, û her weha xwedî bingehên exlaqî yên bilindtir, bide, ji wan ku ji perwerdehiya herî baş a ku felsefeya mirovî peyda dike qet derketine. ‘Vekirina peyvên Te,’ gotiye Zebûrvan, ‘ronahiyê dide; ew têgihiştinê dide.’ Zebûr 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Nĩgũkũrũka ũira ũrĩa ũhĩtĩte ũhoro wa John Wycliffe thĩinĩ wa *The Great Controversy*, Sister White nĩaheanaga orodha ya athuuri a gũcookereria maaminifu (waymarks), ũrĩa mũthia wake ũkinyaga mũcookereria John Knox. Nĩatũmaga amenyekane na ũhoro mũnene wa kĩũria kĩrĩa John Knox ũriirwo nĩ Mary, Mũthamaki mũka wa Scotland.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“Yohane Noksi akiataliye mbali mapokeo na mafumbo ya kanisa, ili kujilisha kwa kweli za Neno la Mungu, na mafundisho ya Wishart yakathibitisha azimio lake la kuukataa ushirika wa Rumi, na kujiunga na warekebishaji walioteswa....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Wakati alipoletwa uso kwa uso na malkia wa Scotland, ambaye mbele yake bidii ya viongozi wengi wa Waprotestanti ilikuwa imepungua, John Knox alitoa ushuhuda usioyumba kwa ajili ya kweli. Hakuweza kushawishiwa kwa kubembelezwa; hakushtushwa na vitisho. Malkia alimshtaki kwa uzushi. Alikuwa amewafundisha watu kuipokea dini iliyokatazwa na Serikali, alisema, na hivyo alikuwa ameivunja amri ya Mungu inayowaagiza raia kuwatii watawala wao. Knox akajibu kwa uthabiti:—‘Kama vile dini ya kweli haikupokea asili yake wala mamlaka yake kutoka kwa watawala, bali kutoka kwa Mungu wa milele peke yake, vivyo hivyo raia hawafungwi kuitengeneza dini yao kulingana na mapendeleo ya watawala wao. Maana mara nyingi hutokea kwamba watawala, kuliko watu wengine wote, ndio wasiojua zaidi dini ya kweli ya Mungu. Ikiwa wazao wote wa Ibrahimu wangekuwa wa dini ya Farao, ambao walikuwa raia wake kwa muda mrefu, nakuomba, mama malkia, ni dini gani ambayo ingekuwapo duniani? Na ikiwa wote katika siku za mitume wangekuwa wa dini ya wafalme wa Kirumi, nakuomba, mama malkia, ni dini gani ambayo sasa ingalikuwapo juu ya nchi? … Basi, mama malkia, waweza kufahamu kwamba raia hawafungwi na dini ya watawala wao, ingawa wameagizwa kuwastahi.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Mariamu nĩaarugire atĩrĩ, “Inyuĩ mũtafsiri Mandĩko na mũhiano ũmwe, nao [arutani a Kirumi] magatafsiri na ũngĩ; nĩũndũ ũrĩkũ nĩngĩĩtĩkia, na nũũ ũgatuĩka mũciiriri?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Mwamini Mungu, anenaye kwa wazi katika Neno lake,’ akajibu yule mleta matengenezo; ‘wala msiamini huyu wala yule zaidi ya yale ambayo Neno huwafundisha. Neno la Mungu ni wazi lenyewe, na kama mahali popote pana utata, Roho Mtakatifu, ambaye kamwe hashindani na nafsi yake mwenyewe, hufafanua jambo lilo hilo kwa uwazi zaidi mahali pengine, ili kusiweze kubaki shaka yo yote isipokuwa kwa wale walio wajinga kwa ukaidi.’ Hizo ndizo zilikuwa kweli ambazo yule mleta matengenezo asiye na woga, kwa kuhatarisha maisha yake, alizinena masikioni mwa mfalme. Kwa ujasiri ule ule usiotetereka alidumu katika kusudi lake, akiomba na kupigana vita vya Bwana, hata Scotland ilipokuwa huru kutoka katika upapa.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Umubano hagati y’umuvugururadini n’umwamikazi ushyira ahagaragara urudodo rwa gatatu mu mateka y’Ubugorozi rugaragaza umuhati wa Satani wo kwigana Bibiliya, abavugururadini, n’uburyo bwo kwiga Bibiliya. Igisubizo cya Yohana yahaye Umwamikazi ni uko uburyo bukwiriye ari “historicism,” bushingiye ku gitekerezo cy’uko umurongo umwe w’amateka y’ubuhanuzi usobanurwa na Mwuka Wera ukoresheje undi murongo w’amateka y’ubuhanuzi.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Քու մթութեան մէջ լոյսը բացուած էր։ Ուիքլիֆը եւ վաղ շրջանի բարենորոգիչները, մինչեւ իսկ Միլլերական պատմութեան ամբողջ ընթացքը, գործածեցին Սուրբ Գրքի ուսումնասիրութեան այն եղանակը, որ «պատմականութիւն» (historicism) անունով է բնորոշուած։ Սուրբ Գրքի ուսումնասիրութեան այս աստուածաշնչական մեթոտի պատմութիւնը յաճախ անտեսուած է, սակայն էական է զայն ճանաչել, եթէ մէկը ճշմարտապէս պիտի տեսնէ մարգարէական մեկնութեան այն կանոններուն նշանակութիւնը, զորս Միլլերը որդեգրեց, եւ անկէ ետք՝ Future for America-ն։

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Ku na vaviri ga ga lewe ni lotu e vakatakilai ira duaduaga o Sister White me ra nona tamata vakatokai ni Kalou. Oya ko Isireli makawa kei na lotu ni Kavitu ni Lesu Vakarua mai i Jiova.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Zvikonzero zvinoita kuti tidaidzwe vanhu vaMwari zvinofanira kudzokororwa nokudzokororwa. Deuteronomio 4:1–13” Manuscript Releases, vhoriyamu 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Abatume ba bantumwa, n’abatume b’itorero ryo mu butayu mu gihe cy’umwijima wa papa, ntibigeze bitwa abantu b’Imana bagenwe iryo zina; kuko iryo jambo (risobanura kwitwa izina) rigereranya itorero rihabwa inshingano zo kuba abaragizwa amategeko y’Imana, kandi hamwe n’Abadiventisiti bagombaga no kuba abaragizwa ukuri kw’ubuhanuzi bw’Imana.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Ku rã God ou call His church iha loron ida-ne'e, hanesan Nia bolu Israel antigu, atu hamriik nu'udar naroman ida iha rai. Husi verdade nia katak boot no kbiit liu, mensajen anju dahuluk, daruak, no datoluk nian, Nia haketak sira husi igreja sira no husi mundu atu lori sira tama ba besik-laran sagradu ida ho An rasik. Nia halo sira sai depositáriu sira ba Nia nia lei no entrega ba sira verdade boot sira kona-ba profesia ba tempu ida-ne'e. Hanesan orákulu sagradu sira ne'ebé entrega tiha ba Israel antigu, hirak-ne'e mak konfiansa sagradu ida atu hato'o ba mundu. Anju tolu sira iha Apokalipse 14 reprezenta povu ne'ebé simu God nia mensajen sira nia naroman no sai ba oin nu'udar Nia nia ajente sira atu hakilar avizu ne'e iha rai tomak nia naruk no luan.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

윌리엄 밀러는 하나님의 예언적 진리들을 열기 위하여 택함 받은 기별자를 대표하였으며, 그 진리들이 1844년에 한 백성을 지성소의 열린 문으로 인도하였을 때, 하나님께서는 그때에 하나님의 율법을 열어 보이셨다. 위클리프는 성경을 열어 보이고 종교개혁의 시초를 산출하는 이정표이지만, 동시에 “예언의 위대한 진리들”을 확립하시기 위한 하나님의 역사의 이정표이기도 하다. 존 위클리프는 교황권의 천이백육십 년 통치의 역사에서 확인되는 새벽별이었다. 그의 사업은 14세기에 시작되었고, 이어 17세기에는 그 예언적 계보의 또 다른 이정표로서 1611년 킹제임스 성경의 출판이 있었다. 그 계보에서 우리는 마침내 밀러의 예언 해석 원칙이라는 이정표에 이르게 된다. 밀러는 그 진리의 계보에서 하나의 이정표이며, 그의 원칙들도 그러하다. 그의 원칙들은 『예언의 열쇠들』의 출판으로 대표되는 재림운동의 끝에 있는 한 이정표를 증거한다.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

ئەگەر ئەوەمان تێ نەگەیشتبێت کە یاساکانی میلەر نیشانەیەک بوون لە هێڵێکی مێژووی پێغەمبەرانەدا کە نوێنەرایەتی کاری پاراستنەوەی دەقە ڕەسەن و دروستەکانی پەڕتووکی پیرۆز دەکرد، هەروەها کاری کردنەوەی تێگەیشتنی ڕاستی پەڕتووکی پیرۆزیش، کە پێویستی بەوە هەبوو کە چاکسازیخوازان ڕێنمایی بکرێن بۆ ئەوەی تێبگەن و بەکاربهێنن ئەو میتۆدۆلۆژیای پیرۆزەی خوێندنەوە کە بە «مێژووگەرایی» ناسراوە، ئەوا ئەو زانیارییە پێویستەمان نییە کە پێویستە بۆ ناسینەوەی ئەو ڕاستییە پێغەمبەرانەیەی پەیوەستە بە کاری پێشکەشکردن و پاراستنەوەی ڕووناکی فریشتەی سێیەم لە کۆتایی ئەدوێنتیزمدا. بۆ ئەم هۆیە، گرنگە پوختە پێداچوونەوەیەکی بچووک بەو هێڵەی مێژووە بکەین.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

“Protestant” muti gwoniso gwene gwa bwene ni ukulwana na Roma. Nga itendekelo lya Buklisto lileka ukulwana na Roma, taliba kabili lyakwa Protestant, nomba liba umwana mukashi wa Roma, nge fyo ba-Protestant abo abakanile imbila ya malaika wa ntanshi baishileba. Ukumfwikisha kwa pa mulu ukwaishileba “icilangililo” ca ba-Protestant abafumine mu chalichi ya Katolika kwali uku: “Baibolo, kandi Baibolo yeka.” Nangu kunjalo, imbiri ilemweba bwino ukuti Baibolo yali no kusalululwa bwino.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Wĩtũũrĩrie nĩguo wĩonanie mbere ya Ngai ũkĩrĩ mũndũ ũtiganĩrĩirwo, mũrutani wa wĩra ũtari na kĩeha, ũgayanĩrĩra wega ijambo rĩa kũma. No tigana na ndeto cia ũmũthĩna na cia bure; nĩgũkorwo igũkũrũkĩra gũthiĩ mbere kũgĩa na ũtangĩ wa Ngai mũingĩ. 2 Timotheo 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Nzila ya kuyekula Biblia iyo ba-Protestanti batwaminywe kusala mu mefuzo abo a kulekanisha bulungi liloba lya Bulelela ni “historicism.” Nzila yina yâli kintu kya pa kulumbulula ne kya bukole beji Satana kuhlasela, kabidi wahalesele mweene kuyi hlasela.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Hetinmyɛ ne ya ankasa sɛ dɛn na ɛyɛ Kristosom, dɛn ne nokware no, dɛn ne gyidi a yɛagye atom no, dɛn ne Bible mmara ahorow no—mmara a wɔde ama yɛn fi tumi a ɛkorɔn sen biara no nkyɛn.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Abavugurura bakoresheje uburyo bwa Bibiliya, bukageza no kuri William Miller burimo, gusenywa kwabwo kugaragazwa by’umwihariko ko kwatangiye mu kinyejana cya cumi na gatanu binyuze ku muhanga w’Umuyezuwiti witwaga Francisco Ribera (1537–1591), uzwiho kuba ari we wamamaje ubusobanuro bwa futuriṣimu. Yanditse igitabo cy’isesengura ku gitabo cy’Ibyahishuwe, aho yashyize imbere ubusobanuro bwa kazoza ku buhanuzi, abutandukanya n’urusobe rw’amateka yabwo. Ribera yahimbye ubu buryo agamije kurwanya ukuri uburyo bwa historicismu bwahoraga butanga. Uko kuri ni uko papa w’i Roma ari antikristo uvugwa mu buhanuzi bwa Bibiliya.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Mu myaka ya cumi na ndwi na cumi na munani, birashoboka kugaragazwa ko Ubuporotesitanti bwari buzi yuko uburyo bw’ikinyoma bwa Ribera bwari ubwa Satani kandi budafite ishingiro. Abaporotesitanti bo muri iyo mateka banditse ibitabo n’udutabo barwanya “amagambo yanduye kandi atagira umumaro” y’uwo munyabwenge w’Umuyesuwiti. Ariko mu 1909, ifarashi ya Troya, Bibiliya y’inyandiko z’inkomoko ya Scofield, yarasohotse, kandi inyandiko zashyizwe mu bisobanuro byo hasi ku mapaji ya Bibiliya zari zishingiye ku nyigisho za Ribera n’undi Muyesuwiti witwaga Manuel Lacunza (1731–1801). Lacunza yanditse akoresheje izina ry’ihimbano Juan Josafat Ben-Ezra, kandi yasohoye igitabo cyiswe Ukuza kwa Mesiya mu Cyubahiro n’Ubwiza. Nk’uko Ribera yamubanjirije, icyo gitabo cyari igitero gitaziguye ku isohozwa ry’ubuhanuzi bwo mu gitabo cy’Ibyahishuwe.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Setane alamenya nti obubaka bwe yali yeetaaga okubikkiriza n’okubuzabuzamu bwe bubaka obw’okulumiriza obusembayo obuva mu kitabo kya Okubikkulirwa. Okuleeta okwogera okutali kwa bulijjo era okw’obwereere okw’abakaziizi b’Abajesuwiti ababiri mu bijulizibwa ebiri mu Scofield Reference Bible kyasobozesa Setane okukulembera Abapolotesitante abakyamye okukkiriza enkola z’Abajesuwiti, bwe kityo n’abazibya amaaso baleme okulaba amazima. Setane yakituukiriza kino ng’ayanjula ebyokulabirako eby’obunnabbi eby’Obukatoliki ebiwerako, ebyaggyaawo obusobozi bw’okutegeera mu ngeri entegeerekeka bulungi ani ye mulabe wa Kristo ow’obunnabbi bwa Bayibuli. Kino tekyali bukumpanya buzibu eri Setane, kubanga dda Abapolotesitante baali bamaze okuddayo mu kkanisa y’e Rooma olw’okugaana kwabwe obubaka bwa Miller mu 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

لە ماوەی ساڵاندا چەندین کتێب و وتار بڵاوکراونەتەوە کە هێرشی شەیتان لەسەر پەرتووکی پیرۆز تۆمار دەکەن؛ ئەو هێرشەی لە یەکەمین چەند سەدەی دوای لە خاچدانِ مەسیحەوە دەستی پێکرد. ئەو هێرشە گەیشتە ئاستێک کە دەستنوسی ساختە هێنرانە ناوەوە بۆ ئەوەی پەرتووکی پیرۆزی ساختە بەرهەم بهێنرێت. هەروەها شەیتان هێرشی کردە سەر ئەو چاکسازانەی کە هەڵگیرسان بۆ پشتگیریی وشەی خودا لە ژیانیاندا، هەتا دوای مردنی ئەو چاکسازانەش.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Walia tu uzito jinsi wanahistoria na wanatheolojia wa kisasa wa Waadventista Wasabato wanavyoishughulikia habari ya William Miller. Ni kana kwamba waliifukua mifupa yake na kuitupa katika Mto Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller alisumbua ufalme wa Shetani, naye yule adui mkuu hakutafuta tu kuzuia athari ya ujumbe huo, bali pia kumwangamiza mjumbe mwenyewe. Baba Miller alipoweka matumizi ya kivitendo ya ukweli wa Maandiko mioyoni mwa wasikilizaji wake, ghadhabu ya wale wanaojiita Wakristo ikawashwa juu yake, kama vile hasira ya Wayahudi ilivyochochewa dhidi ya Kristo na mitume wake. Washiriki wa kanisa wakawachochea watu wa tabaka duni zaidi, na katika matukio kadhaa adui walifanya shauri la kuiondoa uhai wake mara atokapo mahali pa mkutano. Lakini malaika watakatifu walikuwamo katika lile kusanyiko, na mmoja wao, katika mfano wa mwanadamu, akaushika mkono wa mtumishi huyu wa Bwana, akamwongoza salama kutoka katika lile kundi lenye ghadhabu. Kazi yake ilikuwa bado haijakamilika, naye Shetani pamoja na wajumbe wake walikatishwa tamaa katika kusudi lao.” Spirit of Prophecy, juzuu ya 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

ئەوە ببینە چۆن هەمان دوو پۆلەی ئەدوێنتیزم (ئەلەھی‌زانان و مێژووناسان) بەهای یاساکانی میلەر کەمکردووەتەوە و شاردووەتەوە، ئەو یاسایانەی خاتوو وایت ئاگادارمان دەکاتەوە کە لەلایەن هەموو ئەوانەوە بەکاردەهێندرێن کە بەڕاستی پەیامی سێ فریشتەکە ڕادەگەیەنن.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Abāri ōruin n̄ te karinerineia rongorongon antioka nūm̄a tenua, a rimiia te Baibara i aon te tai ae e kabongana are Tamana Miller. I nanoon te boki ae tituaraaki n te taetae *Views of the Prophecies and Prophetic Chronology*, e anganira are Tamana Miller kakorakoran taetae aikai ae malālō, ma iai nanon aei, ao kakawaki, ibukin te kakoaua ao te kabwarabwara n te Baibara:—”

“[Rules one through five quoted.]

“[Mitenge ya kwanza hadi ya tano imenukuliwa.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Eri waggulu kye kitundu ku mateeka gano; era fenna mu kusoma kwaffe kwa Bayibuli tunaakola bulungi okugondera emisingi egyateekebwawo.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

تەڤىخستنا سێ هێلکێشەکانی هێڵی مێژووی پێغەمبەری کە پەیوەستن بە گەشەپێدان و دامەزراندنی وشەی خودا، نابێتە هۆی ئەوەی گرنگیی شایەتییەکی گەورە بۆ پشتگیریی ویلیام میلەر وەک ئەو نێردراوەیی کە لە پێشاندانی پەیامەکەیدا بە ئێلیاس نموونەکرا بوو ببینرێت، وەک موسا لەو بەڵێنەدا کە میلەر لە قیامەتی ڕاستودروستاندا هەڵدەستێنرێت، و وەک ئەلیشاع لە ئارەزوومەندییەکەیدا بۆ جێهێشتنی کێڵگەکەی و خزمەتکردنی پەیامی ئێلیاس. خوشک وایت هەموو ئەو سێ پاڵەوانە ئینجیلییانە دیاری دەکات وەک ئەوەی ویلیام میلەر نموونەیان بووە؛ ئەوەی ئێستا لەلایەن تیۆلۆگ و مێژوونوسانی ئێڤەنتیستی سەردەمەوە چاوەڕوان دەکرێت وەک ئەوەی تەنها هەندێک «کوڕە جوتیاری هەژار»ێکی سەدەی هەژدەهەم بووبێت.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale alikuwa mmoja wa wanamatengenezo wengi walioinuliwa katika mfuatano huu wa historia ya kinabii. Nikiruhusiwa kusema hivi, “taarifa yake ya utume” dhidi ya mabalozi wa papa aliowasiliana nao ilikuwa, “Nitamsababisha mvulana aendeshaye jembe kujua zaidi Maandiko kuliko ninyi.” William Miller alikuwa yule mvulana wa shambani, aliyeendesha jembe na kuitimiza unabii wa Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

ఈ పరిచయం, ఇప్పటివరకు మేము సమర్పించిన దానికి మద్దతుగా తీసుకురాగలిగిన సమస్త చరిత్రను దృష్టిలో ఉంచుకుంటే, ఎంతో సరళీకరించబడింది. ఇప్పుడు, మిల్లర్‌ను ఒక waymark గాను ఒక messenger గాను పరిగణనలోనికి మళ్లీ తీసుకువచ్చుటకై, ఆల్ఫా మరియు ఓమెగా యొక్క కొన్ని ముద్రలను పరిశీలించుదము.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Danyeli mũandĩkĩ ni kĩambĩrĩria kĩa mũandĩkĩ ũrĩ na ibuku igĩrĩ. Mũthia wa mũandĩkĩ ũcio nĩ ibuku rĩa Kũguũrĩrio. O na arĩ ibuku igĩrĩ itiganĩte, hamwe marĩhĩrĩirie mũandĩkĩ ũmwe.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Obwaka bw’emyaka egiwayita, nagira enkoragana ey’omu rubonero n’omwe ah’abanyateolojiya abamanyirwe gye omu Kkanisa ya Seventh-day Adventist, eyakoraga omu Biblical Research Institute y’Olukiiko Orukuru rwa Kkanisa ya Seventh-day Adventist. Ogu munyateolojiya akaba arikugerageza kukyusa okuteekateeka kwangye aha mushororongo mukaaga ez’enkomerero ez’omu Danieli ikumi na emwe, kandi n’okuteekateeka kwangye aha “buli munsi” omu kitabo kya Danieli. Omu nkoragana yaitu, eyabaho omu bwire oburengireho, ahabw’okuba ekaba erimu okuhandiika kwe kw’ekihandiiko eki naashubiramu, hanyuma we akagarukamu, kandi nanye nkagarura ebi naateekateeka, n’ebindi n’ebindi. Omu nkoragana egyo yambwira ngu omu kakiiko ako yakoreragamu aha Olukiiko Orukuru, akaba atwarwa nk’omukugu aha kitabo kya Danieli, kandi ngu omukozi mugyenzi we akaba atwarwa nk’omukugu ow’aha kifo aha kitabo ky’Okushuuruurwa. Omu nkoragana yaitu, tiyendeire kukwata aha ngingo ez’omu kitabo ky’Okushuuruurwa, kureka akazireeza aha mugyenzi we. Akayenda kuhambira empaka omu kitabo kya Danieli kyonka.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Sister White anaeleza wazi kwamba Danieli na Ufunuo ni kitabu kimoja. Katika kiwango hicho vinawakilisha Biblia, ambayo ni kitabu kimoja kilichoundwa na vitabu viwili, cha kale na kipya. Sister White pia anatoa maoni juu ya kanisa la Kiyahudi, ambalo huchukulia kitabu cha kale pekee kuwa ndicho kitabu kimoja; naye pia anatoa maoni juu ya wale wanaokipuuza kitabu cha kale, kwa kuwa wanaelewa tu au wako tayari kuelewa kitabu kipya pekee. Ushuhuda wake ulioongozwa na Roho ni kwamba ukikubali kipya tu, basi unakikataa cha kale, na vivyo hivyo kwa upande mwingine. Kwa mwanateolojia kudai kwamba alikuwa mtaalamu wa Danieli, lakini si wa Ufunuo, ni kurudia dhana ya Kiyahudi ya kukubali Agano la Kale pekee, nasi twajua mtazamo huo mwembamba uliwaongoza Wayahudi wapi. Kuchukua upande wowote wa jambo hili; kukubali cha kale na si kipya, au kukubali kipya lakini si cha kale, ni kuikataa ushuhuda wote.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Mwokozi akawauliza wanafunzi wake kama walivielewa mambo haya. Wakajibu, ‘Ndiyo, Bwana.’ Ndipo akawaambia, Kwa hiyo kila mwandishi aliyefundishwa mambo ya ufalme wa Mbinguni anafanana na mtu aliye mwenye nyumba, atoaye katika hazina yake vitu vipya na vya kale.’ Katika mfano huu, Yesu aliweka mbele ya wanafunzi wake wajibu wa wale ambao kazi yao ni kuupa ulimwengu nuru waliyoipokea kutoka kwake. Agano la Kale lilikuwa ndiyo Maandiko yote yaliyokuwapo wakati huo; lakini halikuandikwa kwa ajili ya watu wa kale tu; lilikuwa kwa ajili ya nyakati zote na kwa watu wote. Yesu alikusudia kwamba walimu wa mafundisho yake wayachunguze kwa bidii Maandiko ya Agano la Kale ili kupata nuru ile inayothibitisha utambulisho wake kuwa ndiye Masihi aliyetabiriwa katika unabii, na inayofunua asili ya utume wake kwa ulimwengu. Agano la Kale na Agano Jipya hayawezi kutenganishwa, kwa maana yote mawili ni mafundisho ya Kristo. Fundisho la Wayahudi, wanaolikubali Agano la Kale peke yake, halileti wokovu, kwa kuwa wanamkataa Mwokozi ambaye maisha yake na huduma yake vilikuwa utimilifu wa torati na wa unabii. Nayo fundisho la wale wanaolitupilia mbali Agano la Kale halileti wokovu, kwa sababu linakataa kile kilicho ushuhuda wa moja kwa moja juu ya Kristo. Wenye mashaka huanza kwa kulidharau Agano la Kale, na huchukua hatua moja tu zaidi kulikana uhalali wa Agano Jipya, na hivyo yote mawili hukataliwa.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“யூதர்கள், கட்டுப்படுத்தும் சப்தா நியாயப்பிரமாணத்தையும் உட்படுத்தி, கற்பனைகளின் முக்கியத்துவத்தை கிறிஸ்தவ உலகத்தாருக்கு காட்டுவதில் மிகக் குறைந்த செல்வாக்கையே உடையவர்கள்; ஏனெனில், சத்தியத்தின் பழைய பொக்கிஷங்களை வெளிக்கொணரும்போது, இயேசுவின் தனிப்பட்ட போதனைகளிலுள்ள புதியவற்றை அவர்கள் ஒதுக்கிவிடுகின்றனர். மறுபுறம், கிறிஸ்தவர்கள், கிறிஸ்துவின் போதனைகளை தெய்வீக ஞானத்தின் மொழியாக ஏற்றுக்கொள்ளும்படி யூதர்கள்மேல் செல்வாக்கு செலுத்தத் தவறுவதற்கான மிக வலிமையான காரணம் இதுவே: அவர் வார்த்தையின் பொக்கிஷங்களை வெளிக்கொணரும்போது, தேவகுமாரன் மோசேயின் மூலம் முன்பே அளித்த போதனைகளாகிய பழைய ஏற்பாட்டின் செல்வங்களை அவர்கள் இகழ்ச்சியுடன் நடத்துகின்றனர். அவர்கள் சினாயிலிருந்து அறிவிக்கப்பட்ட நியாயப்பிரமாணத்தையும், ஏதேன் தோட்டத்தில் நிறுவப்பட்ட நான்காம் கற்பனையின் சப்தாவையும் நிராகரிக்கின்றனர். ஆனால், கிறிஸ்துவின் போதனைகளைப் பின்பற்றுகிற சுவிசேஷ ஊழியக்காரன், பழைய மற்றும் புதிய ஏற்பாடுகள் இரண்டின்மீதும் முழுமையான அறிவைப் பெறுவான்; அப்பொழுது அவற்றை மக்களுக்குச் சத்தியமான ஒளியில்—பிரிக்கமுடியாத ஒரே முழுதாக, ஒன்று மற்றொன்றின்மேல் சார்ந்து, மற்றொன்றை வெளிச்சப்படுத்துகிறதாக—அவன் முன்வைக்க முடியும். இவ்வாறு, இயேசு தமது சீஷர்களுக்குப் போதித்தபடி, அவர்கள் தமது பொக்கிஷத்திலிருந்து ‘புதியவைகளையும் பழையவைகளையும்’ வெளிக்கொணருவார்கள்.” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Maelekezo yaliyotangulia yana matumizi mengine kwa Waadventista wa Laodikia. Kukiri kuamini Biblia kwa ukamilifu wake wote, Agano la Kale na Agano Jipya pia, ilhali kuikataa Roho ya Unabii, ni shimo lilo hilo hasa la kukubali ushuhuda mmoja tu. Mashahidi wawili wanahitajika ili kuthibitisha ukweli; kwa hiyo haiwezekani kuthibitisha ukweli kwa shahidi mmoja, na mtu ye yote akijaribu kufanya hivyo, anawakataa mashahidi wote wawili; anaweka msingi wa imani yake juu ya kile kinachoitwa “nusu-kweli.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

من ئێستا دووبارە ئەو پرسیارە دەکەمەوە کە لە یەکێک لەو وتارە سەرەتاییانەدا هاتبووە دەرەوە کە لە تەممووزی 2023ەوە بڵاو دەبنەوە. ئەو پرسیارە ئەمەیە: «لە ساڵی 1863ەوە بۆ ئەملا، چ ڕووناکییەکی نوێ لە ئەدەڤێنتیزمەوە هاتۆتە دەرەوە؟» وەڵامەکە بە سادەیی ئەمەیە: «هیچ.»

“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.” Seventh-day Adventist Bible Commentary, volume 7, 971.

پەرتووکەکانی دانیال و مکاشفە یەکن. یەکێک پێشبینییە، ئەوی دیکە ئاشکرابوونەوەیە؛ یەکێک پەرتووکێکی مۆرکراوە، ئەوی دیکە پەرتووکێکی کراوەیە. یۆحەنا ئەو نهێنییانەی بیست کە گڕەکان دەریان دەکرد، بەڵام پێی فەرمان درا کە ئەوان منداڵ نەکات. ــ Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Kwa hiyo, Alfa na Omega hutambulisha kwamba Danieli ni wa kwanza na Ufunuo ni wa mwisho. Danieli anawakilisha mwanzo, na Ufunuo unawakilisha mwisho wa Uadventista.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Kutubyo kya Kusukulurwa ni kitabo ekyasibiddwa akabonero, naye era ni kitabo ekyagguliddwa. Kiwandiika ebigambo ebyewuunyisa ennyo ebigenda okubaawo mu nnaku ez’oluvannyuma ez’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zitegeerekeka bulungi, so si za kyama era ezitategeerekeka. Muko mulimu omusittale gwe gumu ogw’obunnabbi oguddibwamu nga bwe kiri mu Danyeri. Obunnabbi obumu Katonda yabuddemu nate, bw’atyo n’alaga nti busaanidde okuweebwa obukulu. Mukama tabbemu bintu ebitali bya mugaso mungi.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ku ntangiriro y’Abadiventisimu, muri ya mirongo ubwayo ari yo nkingi nyamukuru y’Abadiventisimu, ya mirongo yahishuwe mu wa 1798; Yesu yimenyekanishije ubwe nka “Palmoni,” Umubari W’igitangaza. Ku iherezo ry’Abadiventisimu, Yesu yimenyekanisha ubwe nka “Alufa na Omega,” umuhanga w’indimi w’igitangaza—Ijambo ry’Imana. Kubera iyo mpamvu, intangiriro y’Abadiventisimu n’ubutumwa bwa marayika wa mbere byari “bimanitswe ku gihe.” Ku iherezo ry’Abadiventisimu, ubutumwa bwa marayika wa gatatu buzamanikwa ku Ijambo Rye.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Ukuqala nʼokuphela kwʼUbuvandimu kwenzeka ngexesha lembali yobukumkani besithandathu besiprofeto seBhayibhile; ngoko ke kwenzeka ngexesha lokuqala nʼlokuphela kwe-United States. Imbali yesiprofeto ye-United States yimbali yeempondo ezimbini, ubuRiphabhlikhi nobuProtestanti. Ekupheleni kwaloo mbali ezo mpondo zimbini ziya kuba zitshintshile zisuka kwimvana zaba yinamba. UbuRiphabhlikhi buya kutshintsha bube yidemokhrasi, yaye ubuProtestanti buya kutshintsha bube bubuProtestanti obuwexukileyo. Xa indebe yexesha lovavanyo lwe-United States iqala ukusondela ekupheleni kwayo, njengoko kusenzeka kanye ngoku, ezo mpondo zimbini zobuRiphabhlikhi obuwexukileyo nobuProtestanti obuwexukileyo ziya kwenza umfanekiso werhamncwa, ngaloo ndlela zidibanise ibandla norhulumente zibe luphondo olunye oluthetha njengenamba. Kodwa uThixo akayi kusala engenangqina; kuba kwinkqubo yokuzisa isiphelo kwi-United States, uya kuvusa uphondo lokwenene lobuProtestanti ukuze luphikise kokubini umfanekiso werhamncwa e-United States, lize emva koko luphikise nomfanekiso werhamncwa ojongene nehlabathi liphela. Ukuvuswa kophondo lobuProtestanti ekupheleni kwe-United States kuya kwenziwa ngaphakathi kolwakhiwo olufanayo lwembali njengoko uphondo lobuProtestanti lwavuswayo ekuqaleni kwe-United States. Abantu bangaphambili bomnqophiso baya kudluliswa, yaye abantu abatsha baya kuba ngabantu abatsha bomnqophiso. Akukho nto intsha phantsi kwelanga.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Pa tulikumi biprofesí ya ntangu yina ba bakisaki mpe ba lakisaki na lisoló ya Bamilerite sambu na kutala Alfa mpe Omega, tu mona nde bo kele mosi kaka. Profesi nyonso ya ntangu yina yantikaka na lisoló mosi kuna profesi yina kele samunwinu, mpe lisoló yina nyonso ntangu nyonso ke vanda kifwani ya lisoló yina profesi yina ke lungisama.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Tarîxa pêxemberiya du hezar û sê sed salî bi fermanê sêyemîn di sala 457 BZ de dest pê kir û di peyama milyakêtê sêyemîn de, di 22-ê Cotmeha 1844-an de, bi dawî bû. Berî hatina fermanê sêyemîn, lê di rêya wê de, xebata avakirina perestgehê û Orşelîmê hate pêkanîn. Heman awayî, di vê tarîxê de ku ber bi hatina milyakêtê sêyemîn ve diçû, rastiyên bingehîn ên perestgeha Millerî hatin saz kirin.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Mu 1798, ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri, bwatangiye mu wa 723 Mbere ya Kristo ubwo imiryango icumi yo mu majyaruguru yatatanaga, bwarasohoye. Ubwo buhanuzi bwagaragaje ibihe bibiri by’imyaka igihumbi na magana abiri na mirongo itandatu, bugaragaza gukandagirirwa kw’urusengero nyakuri na Yerusalemu nyakuri n’Abaroma b’abapagani nyakuri, maze bikurikirwa n’imyaka igihumbi na magana abiri na mirongo itandatu y’i Roma y’ubupapa ikandagiriza umujyi n’urusengero byo mu buryo bw’umwuka. Ubuhanuzi bwatangiye no kurimbuka kw’ubwami bwo mu majyaruguru no gutatanywa kw’abaturage b’ubwo bwami. Hagati y’ubwo buhanuzi, mu wa 538, harangwa iherezo ryo gukandagirirwa kw’ubwoko bw’Imana n’i Roma y’abapagani, ubwami bwa kane bw’ubuhanuzi bwa Bibiliya, kandi bituma Itorero ry’Imana ritatanira mu butayu bwo mu Bihe by’Umwijima. Iherezo ry’ubwo buhanuzi bw’igihe mu wa 1798 riranga iherezo ry’ubwami bwa gatanu bw’ubuhanuzi bwa Bibiliya. Gutatana kw’imiryango icumi yo mu majyaruguru, no kw’Itorero rya Gikristo ryahungiye mu butayu, bishushanya gukoranirizwa hamwe kw’abagenewe kuzaba ihembe ry’Abaporotesitanti. Inzira z’ibimenyetso by’ibihe zikunze kugaragazwa n’ibihabanye, kandi gutatana gushobora gushushanya gukoranirizwa hamwe, nk’uko Eliya ashushanya Yohana Umubatiza. Muri uko guhangana kumwe k’ubuhanuzi, Eliya ntiyapfuye, ariko Yohana Umubatiza arapfa.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Mwaka wa 677 BC, kabila ya kusini ya Yuda, (ambayo pia inatambulishwa katika Maandiko kuwa nchi ya utukufu) ilitawanywa kwa muda wa miaka elfu mbili mia tano na ishirini, kipindi kilichoishia tarehe 22 Oktoba, 1844. Unabii huo ulikuwa ukibainisha kukanyagwa chini kwa watu wa Mungu, ambao Danieli anawatambua kuwa “jeshi” katika Danieli 8:13, 14.

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.

Awo ne ndzi va twa muweti un’we a vulavula, kutani muweti un’wana a ku eka muweti loyi a vulavuleke a ku: “Xana xivono lexi malunghana ni gandzelo ra masiku hinkwawo, ni ku tlula nawu loku tisaka ku onhaka, leswaku ku nyiketiwa vukwetsimelo ni vuthu leswaku swi kandziyeriwa ehansi hi milenge, swi ta va kona ku fikela rini?” Kutani a ku eka mina: “Ku ta va ku fika eka masiku ya magidi mambirhi ni madzana manharhu; kutani vukwetsimelo byi ta tlhela byi basisiwa.” Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Miaka elfu mbili na mia tatu ya unabii, uliokoma wakati uleule kama unabii wa miaka elfu mbili na mia tano na ishirini ulioanza mwaka 677 KK, ulikuwa ukitambulisha kukanyagwa chini kwa patakatifu kama kunavyotambuliwa katika Danieli 8:13, 14. Unabii wa kutawanywa kwa Yuda mwaka 677 KK ulitanguliwa na mashambulizi matatu kutoka kwa Nebukadneza, na unabii huo ulikoma kwa kuwasili kwa ujumbe wa tatu tarehe 22 Oktoba, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Maprofesi mawili ya miaka elfu mbili mia tano ishirini na tano, yanayokoma kwa mtiririko wake katika 1798 na 1844, yanatambulisha miaka arobaini na sita ya kujenga msingi wa hekalu la Wamilleri. Mose alikuwa siku arobaini na sita akipokea maagizo ya kujenga hekalu; ukarabati wa hekalu la Herode katika wakati wa Kristo ulichukua miaka arobaini na sita, ambao uliisha katika mwaka wa ubatizo wa Kristo. Kutoka katika ubatizo huo alikwenda nyikani kwa siku arobaini, na aliporudi, alilisafisha hekalu mara ya kwanza, nao Wayahudi wabishi walitaka kujua ni kwa mamlaka gani alifanya jambo hilo.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Mbukha ya Wayahudi ilikuwa karibu, naye Yesu akapanda kwenda Yerusalemu. Naye akawakuta hekaluni wale waliokuwa wakiuza ng’ombe na kondoo na njiwa, na wabadili fedha wameketi. Naye alipokwisha kufanya mjeledi wa kamba ndogo, akawafukuza wote kutoka hekaluni, na kondoo na ng’ombe pia; akazimwaga fedha za wabadili fedha, na kuzipindua meza zao; akawaambia wale waliokuwa wakiuza njiwa, Ondoeni vitu hivi hapa; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Basi Wayahudi wakajibu wakamwambia, Unatuonyesha ishara gani, kwa kuwa unafanya mambo haya? Yesu akajibu akawaambia, Livunjeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayahudi wakasema, Hekalu hili limejengwa kwa muda wa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Basi alipofufuka kutoka kwa wafu, wanafunzi wake wakakumbuka ya kuwa aliwaambia neno hili; wakaamini Maandiko, na neno lile alilolinena Yesu. Yohana 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

eMilleriita eTempele ya kaakangwa mu myaka amakumi ana na mukaaga okuva mu 1798 ku nkomerero y’obunnabbi obusooka obw’emyaka enkumi bbiri mu ebikumi bitaano mu amakumi abiri, era n’ekoma emyaka amakumi ana na mukaaga oluvannyuma mu kutuukirira kw’obunnabbi obwokubiri obw’emyaka enkumi bbiri mu ebikumi bitaano mu amakumi abiri mu 1844. Emyaka egyo amakumi ana na mukaaga gyatandika n’okujja kwa malayika ow’olubereberye era gyakoma n’okujja kwa malayika ow’okusatu, kubanga Kristo yagamba nti yeekaalu ye erizimbibwa nate mu nnaku ssatu. Obanga toyagala kulaba mazima gano, kiri lwa bizibu bibiri ebikulu okuggyako ebizibu ebiyinza okubaawo mu mutima ogutayagala era ogutakyusiddwa. Ekizibu ekisooka kwe kuba nti toyagala kusemberera Kigambo kya bunnabbi ng’otunuulira okuva mu ndowooza nti ebyafaayo byeddamu. Toli wa ndowooza ya byafaayo ebyeddamu. Ekizibu ekirala bwe butayinza kukozesa bigambo eby’obubonero ebyawandiikiddwa munda mu Kigambo kya Katonda nga biyitibwa Kigambo kya Katonda. Entandikwa z’obunnabbi buno bwonna ziraga enkomerero, era bulijjo ziraga ebisinga ennyo ku byafaayo ebyeddamu byokka.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Biblia huambia kwamba sisi ni hekalu la Roho Mtakatifu, na hekalu la mwili limeundwa na kromosomu arobaini na sita. Wanasayansi wanaozichunguza kromosomu hizo arobaini na sita hutufahamisha kwamba kromosomu ishirini na tatu za kiume na kromosomu ishirini na tatu za kike zimezungukwa kwenye protini yenye umbo la msalaba.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Mu Daniela ikumi na ibiri harimo ubuhanuzi butatu bw’igihe bufitanye isano; ubwa mbere bwerekeza ku gutatanywa kw’imbaraga z’ubwoko bwera, kugereranya “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ugutatanywa kw’imbaraga z’ubwoko bwera kwasohoye kuri bo kwari imyaka ibihumbi bibiri na magana atanu na makumyabiri, nyamara muri Daniela ikumi na ibiri havugwamo gusa igice cya nyuma cy’icyo gihe. Hagaragaza Daniela nk’utarisobanukiwe icyo iryo tangazo ryashakaga kuvuga.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Û min bihîst ku ew mêrê bi ketan pêçayî, yê li ser avên çem bû, dema ku destê xwe yê rast û destê xwe yê çep ber bi ezmanê ve bilind kir, bi wî ku her û her dijî sond xwar ku ev dê ji bo demekê, deman, û nîvekê be; û dema ku wî hêza gelê pîroz belavkirinê bi dawî anî, wê hingê hemû van tiştan bidawî bibin. Û min bihîst, lê min tê negehîşt; paşê min got, Ey Xudanê min, dawiya van tiştan dê çi be? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Danyeli ikumi na ibiri inaonyesha ujumbe unaofunuliwa katika wakati wa mwisho, ambao ulikuwa mwaka 1798. Katika kifungu hicho, Danyeli anamwakilisha William Miller, ishara kuu ya wenye hekima katika historia hiyo. Kwanza Miller aliongozwa kwenye unabii wa miaka elfu mbili mia tano na ishirini wa Mambo ya Walawi ishirini na sita, na katika aya ya saba na ya nane anawakilisha wenye hekima ambao ni lazima wapatanishe ukweli kwamba kutawanywa huko kwa miaka elfu mbili mia tano na ishirini bila shaka kabisa kunatambulishwa kuwa ni kutawanya kwa Mungu watu Wake.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

ဤအမှုအလုံးစုံကြောင့်ပင် သင်တို့သည် ငါ၏စကားကို မနားထောင်သေးလျှင်၊ သင်တို့၏အပြစ်များကြောင့် ငါသည် သင်တို့ကို ခုနစ်ဆတိုး၍ ဒဏ်ခတ်မည်။ သင်တို့၏တန်ခိုးမာနကိုလည်း ငါချိုးဖျက်မည်။ သင်တို့၏ကောင်းကင်ကို သံကဲ့သို့ဖြစ်စေ၍၊ သင်တို့၏မြေကို ကြေးဝါကဲ့သို့ဖြစ်စေမည်။ ဝတ်ပြုရာကျမ်း ၂၆:၁၈၊ ၁၉။

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

Israele ya kala “lulendo” lwavo lwali apo bapelwe ubwasuko bwa kukana Lesa ngo Mwene mfumu yabo no kusala mfumu ya muntu. Ululendo lwavo, ulutalika ukubuka kwa kuleeta ukuwa (Mapinda 16:18), lwali cilakolako cabo ca kuba nga ma bufumu yonse ya kuzinguluka bo ayafukamina ku bifwanikisho. Ukufumyapo intanshi ubufumu bwa ku mpoto, elyo panuma ubufumu bwa ku masansa, kwali ukusalanganya kwa amaka (mfumu) mu mwaka wa 723 BC na mu mwaka wa 677 BC, pakwelela.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller alikuwa akiwakilisha wenye hekima walioelewa kuongezeka kwa maarifa kulikofunuliwa baada ya kutiwa muhuri katika aya zilizotangulia za Danieli kumi na mbili, na katika aya ya saba na ya nane anawakilishwa kuwa hakuuelewa uhusiano wa miaka elfu moja mia mbili na sitini na miaka elfu mbili mia tano na ishirini ya kutawanywa kwa watu wa Mungu. Danieli anawawakilisha watu wa Mungu katika mwisho wa Uadventista, vivyo hivyo na Miller katika mwanzo wa Uadventista. Katika mwisho wa Uadventista, tatizo lilo hilo lipo, kwa maana Uadventista walipoweka kando ufahamu wa Miller kuhusu “nyakati saba,” walilazimika kutambua tu ile miaka elfu moja mia mbili na sitini kuwa ni Enzi za Giza. Wenye hekima katika mwisho walikuwa na tatizo linalofanana la kutatuliwa, kama Danieli na Miller wanavyoonyesha. Kwa nini istilahi ya Mambo ya Walawi ishirini na sita inatumiwa kuonyesha nyakati tatu na nusu badala ya nyakati saba?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

مێلەر هەرگیز ئەم دوودڵییە بە تەواوی چارەسەر نەکرد، بەڵام لە ساڵی 1856 دا دواهەمین «ڕووناکیی نوێی پێغەمبەرانە» لە زنجیرەیەک لە شەش وتاردا پێشکەش کرا کە هەرگیز کۆتاییان نەهات، و تێیاندا حەوت کات وەک نوێنەرایەتی سێ ساڵ و نیوی ڕۆمای بەتپەرست ناسێندرا کە ئیسرائیلی ڕاستەقینەی خودای پێشێل دەکرد، پاشان سێ ساڵ و نیوی ڕۆمای پاپی کە ئیسرائیلی ڕۆحانی پێشێل دەکرد. حەوت ساڵ دواتر ئەدەڤێنتیزم بە ئاشکرا هەموو ئەو ڕووناکییەی حەوت کات ڕەتکردەوە، وەها ئەو دوودڵییە بۆ داناکان لە کاتی کۆتایی لە 1989 ئامادە کرد، کاتێک وەک لە دانیال یازدە، ئایەتی چل، باس کراوە، وڵاتەکانی نوێنەرایەتی یەکێتیی سۆڤیەتیی پێشوو دەکرد، لەلایەن پاپایەتی و ویلایەتە یەکگرتووەکانەوە ڕاماڵدران.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Miller에게 주어진 첫 빛은 1863년에 거절되었고, 그 주제에 관한 마지막 빛은 Hiram Edson에 의해 그 여섯 편의 기사들 가운데 주어졌다. 그 기사들은 중단되었고, 그로부터 일곱 해(때) 후에 현대 이스라엘의 권능은 제쳐졌으니, 이는 몇 해 전에 바벨론의 딸들로 올바르게 지목되었던 우상숭배적 교회들을 본받기 위함이었다. 레위기 26장의 일곱 때는 예언적 교리로서 걸림돌이 되었고, 사울이 자기들을 다스리는 왕이 되기를 원했던 고대 이스라엘의 교만은 다시 반복되었다. 예수께서는 끝을 시작과 더불어 나타내신다.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Kitabu cha Danieli pia kinataja unabii wa miaka elfu moja mia mbili na tisini pamoja na unabii wa miaka elfu moja mia tatu na thelathini na mitano, ambao wote huanza katika kuondolewa kwa “dhabihu ya daima” mwaka 508. Kuondolewa kwa “dhabihu ya daima” kunawakilisha kuondolewa kwa upinzani wa Rumi ya kipagani dhidi ya kuinuka kwa mamlaka ya upapa mwaka 538. Kulikuwapo kipindi cha mpito cha miaka thelathini kabla ya mamlaka ya upapa kuwekwa juu ya kiti cha enzi cha dunia mwaka 538, kisha miaka elfu moja mia mbili na sitini iliyobaki inaishia mwaka 1798. Miaka thelathini ya mpito kutoka ufalme mmoja kwenda unaofuata hutambulisha miaka ya mwisho ya utawala wa upapa inayoongoza hadi ufalme wa sita wa unabii wa Biblia kuwekwa juu ya kiti cha enzi cha dunia mwaka 1798. Mwanzo wa unabii wa miaka elfu moja mia mbili na tisini hutambulisha mpito kutoka ufalme mmoja wa unabii wa Biblia kwenda kwa ufalme unaofuata wa unabii wa Biblia, vivyo hivyo na mwisho wa unabii huo.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Unabii wa miaka elfu moja mia tatu na thelathini na mitano ulioanza wakati wa kuondolewa kwa “sadaka ya kila siku” mwaka 508 unaishia mwaka 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Û ji dema ku qurbaniya rojane were rakirin, û kerêhiya ku wêranî dike were danîn, hezar û du sed û nod roj hene. Xwezî bi wî re ye ku li bendê dimîne û digiheje hezar û sê sed û pêncî û pênc rojan. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

پێشبینیی سێزدە سەد و سی و پێنج ساڵ لە ساڵی 1843 کۆتایی هات، و دانیاڵ دەڵێت ئەوانەی «چاوەڕوانییان کرد» کاتێک ئەو پێشبینییە تەواو دەبوو، بەرەکەتمەند دەبن. خوشک وایت بەەم شێوەیە دەیڵێت.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

"Heriw çavên ku di 1843 û 1844-an de tiştên hatin dîtin dîtin."

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ujumbe umetolewa. Wala pasiwepo na kukawia katika kurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya kuhitimisha lazima ifanyike. Kazi kubwa itafanywa katika muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu, ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Nooloo, ombandeko y’epolofeto lyoonyaka ezikumi kimwe no makumi asatu na tanu nayiita kutondolola okuhinduka okuva mu ddiini y’obupagaani okugenda mu ddiini y’obupapa, bityo ne kutondolola okuhinduka okuva mu Bupolotesitante okugenda mu Bupolotesitante obwa Millerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Ku-Adventista yina kebuya mambu ya mbandukulu ya Adventisme, kebuya mambu nyonso ya bisakwilu ya ntangu yina ba-Millerite vandaka kolakisa, ata mpe bamvula nkama zole na nkama tatu ya Daniele 8:14. Bawu lenda mpenza kuboya ndimbola yayi, kansi na nzila ya mayele ya ntendula lenda lakisama ete likambo yayi kele ya solo; kansi ntangu yayi mokano na mono kele ya kuswaswana, yo yina mono ta tika likambo yina mpo na ntangu yayi wana beto ke meka kumema disolo yayi na nsuka na yango.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Okusansania kwa “nchi ya utukufu” ya Yuda mwaka 677 KK kunawakilisha kukanyagwa chini kwa “jeshi” katika Danieli 8:13, 14, na kunaelekeza kwenye kuanzishwa kwa nchi ya kisasa ya utukufu, yaani, Marekani. Miaka elfu mbili na mia tatu ya aya hizo hizo ilianza mwaka 457 KK, nayo inawakilisha kukanyagwa chini kwa “patakatifu.”

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.

Иаҳәарҭа, сыӡбахә ахьаасҳаз: уажәраанӡа сансыҩуаз, ԥсы зҽаԥсаз уаҩык дцәажәон, нас даҽа ԥсы зҽаԥсаз уаҩыкгьы уи зыцәажәоз аԥсы зҽаԥсаз уаҩиас иахь инаиҳәеит: «Есыҽнытәи агәырҩатә нысхәара, насгьы аԥшәмахәыратә гәыԥсахра иазку ааиԥмырҟьага анырра — аҭыԥ ԥшьагьы, агәыԥгьы аҵаҟа иҭаршәны ишьақәырӷьаҟәшахарц азы — шаҟа аамҭа ҭаху?» Уи сара сахь иаҳәан: «Ԥхынгә-хәба нызқьи хәышәи мшы рҟынӡа; анаҩс аҭыԥ ԥшьа арыцқьахоит». Даниил 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 KK ku 457 KK šī wāmā cēkōtūn, ŋaṛe ku Ālahtīŋ mīrīŋ ku Ālahtīŋ məqdisīŋ. Ālahtīŋ mīrīŋ ku məqdisīŋ śafābī cēkōtuŋ bōn, yōm 22 Ōktōbar 1844 rān. 677 KK ku 457 KK bārā 220 sālīŋ, dōrē cēkōtuŋ kī, ŋaṛe Ālahtīŋ waymark ēk sūtaṛī, nūrīŋ zīyādātīŋ nīšānīŋ. Yōm 22 Ōktōbar 1844 rān, sēwum faris̱tāŋ nūr āmad; məqdisīŋ nūr dūrūš bōn šurūʿ kīt; ku mīrīŋ ēk hāżir bōn, tā nūrīŋ iʿlān kīt.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Mu murongo wa gihanuzi ugaragaza intambara z’uburyo butatu Satani na Kristo bagizemo uruhare, Bibiliya ya King James yo mu mwaka wa 1611 yarasohowe. Nyuma y’imyaka magana abiri na makumyabiri nyakuri, mu 1831, William Miller yasohoye ubutumwa bwe ku ncuro ya mbere:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

«Bona mwanda uvwa ufikile pa bidimu mwandamukwawu, William Miller wakolwele mu mutima ne bimu na kumanyika mulaye wakwe ku mabuundu; kadi wakindile, na ditekemena ne mulombodi umwina bulongi uvwa umanyike akaya kulanda mbila ya nsansa ya Musungidi udi ulwalwa kuiza maswina. Mu kukinda kwa musango awu, wakashintulula bulelela bwa mbila; kwali zina ne bavwa ne bumi, kadi bavwa balekela kufwa lubilu. Mu 1831 Miller wakalanda lutanda lwakwe lwa ntanshi pa bupolofeto.» Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Nzambi wavikila mikanda ya ntete ya santu mpe ya sikisiki yina sadilamaka sambu na kubasisa Biblia. Na nsima, Yandi basisaka Biblia na Yandi na mvula 1611. Na nsima, Yandi telemisaka ntumwa mosi yina zolaka kusadila misiku yina ke monanaka, ke katukaka mpe ke siamisamaka na kati ya Biblia sambu na kubasisa nsangu ya wanzio ya ntete. Na mvula 1831, nsangu ya Miller tulamaka na lolenge ya ntetentete, mutindu mpe nsangu na masolo ya Klisto tulamaka na lolenge ya ntetentete na nzila ya Yoane Mubatisi, kaka mutindu nsangu me tulamaka na lolenge ya ntetentete na kati ya konso mouvement ya mbongwana. Nsangu ya Miller, ya wanzio ya ntete yina ke zabisaka bofungwami ya kosambisa, ke siamaka mbala mosi na kusadilama ya ntangu ya profesi ya bamvula nkama zole mpe makumi zole. Yo vandaka nsangu ya kebo na ebandeli ya kimfumu ya sambanu ya profesi ya Biblia—États-Unis.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Mu 1996, umurimo wa Future for America waratangiye, kandi ubutumwa bw’umumarayika wa gatatu bwari bwarafunguwe mu 1989—butumwa bugaragaza gukira kw’igisebe cyica cy’ubupapa n’itegeko ryo ku cyumweru rigiye kuza vuba—bwasohowe mu kinyamakuru cyiswe, The Time of the End. Ubutumwa bwo ku iherezo rya Adventisme bwari bwarahawe imiterere yemewe nk’uko ubutumwa bwo mu ntangiriro na bwo bwari bwarahawe iyo miterere. Mu ntangiriro, ubutumwa bwari bushingiye ku gihe kandi bwagereranyaga kurushaho guteza imbere ukuri gukubiye mu Ijambo ry’Imana. Mu 1996, nyuma y’imyaka magana abiri na makumyabiri uhereye ku ivuka rya Leta Zunze Ubumwe za Amerika mu 1776, ubutumwa bwo ku iherezo rya Adventisme bwarahawe imiterere yemewe kandi bwagereranyaga kurushaho guteza imbere ubutumwa bw’abamarayika batatu.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Tukitazama historia sambamba ya pembe ya Kirepublican na pembe ya Kiprotestanti katika historia ya ufalme wa sita wa unabii wa Biblia, ni lazima ieleweke pembe ya Kiprotestanti ni nani na si nani.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Xaddis in aad naftaada Ilaah u muujiso mid la aqbalay, adigoo ah shaqaale aan u baahnayn inuu ceeboobo, oo si qumman u kala qaybinaya erayga runta. Laakiin ka fogow hadallada aan quduuska ahayn oo madhan; waayo, waxay u kordhi doonaan cibaadola’aan sii badan. 2 Timoteyos 2:15, 16.