The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
争点 ya mwisho ambayo ninataka kuiunganisha pamoja na hoja nyingine za kihistoria kuhusu alama ya Rumi ndani ya historia ya Waadventista ni kitabu cha Yoeli. Mzozo huo ulitokea baada ya Septemba 11, 2001, na bila kuzingatia mazingira ya kipindi hicho, huenda kwa urahisi kabisa hoja chache nyembamba zikakosekana. Ili kuyaweka mazingira hayo katika muktadha wake, ni lazima kuzingatiwa historia ya Wamileri. Tarehe 11 Agosti 1840 unabii wa wakati wa Ufunuo sura ya tisa, aya ya kumi na tano ulitimia.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Na malaika wale wa vine wakaachiliwa, waliokuwa wameandaliwa kwa saa, na siku, na mwezi, na mwaka, ili wauae theluthi ya wanadamu. Ufunuo 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Ivesi lya “saa, ni itiku, ni mwezi, ni mwaka,” kuwiana na miaka mia tatu tisini na moja na siku kumi na tano. Malaika wale wanne waliwakilisha wakati ambapo Uislamu uliinuka ukapata mamlaka na kuleta vita dhidi ya Roma, kuanzia Julai 27, 1449. Mwanzo huo uliamuliwa kwa kutumia mwisho wa unabii mwingine wa wakati wa miaka mia moja na hamsini. Unabii wa kwanza wa wakati wa miaka mia moja na hamsini uliwekwa wazi katika historia ya ole wa kwanza, ambao pia ni tarumbeta ya tano ya Ufunuo sura ya tisa. Unabii wa miaka mia moja na hamsini ulipofikia mwisho wake Julai 27, 1449, unabii wa wakati tunaouzingatia sasa ulianza, na miaka mia tatu tisini na moja na siku kumi na tano baadaye unabii huo ukaisha Agosti 11, 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller akamvwisisiye kwamba mamlaka za Ufunuo tisa ziliiwakilisha Uislamu, na kabla ya tarehe 11 Agosti, 1840, Mmillerite mmoja aitwaye Josiah Litch aliweka wazi utabiri uliotegemea unabii uliotambulisha kwamba katika mwaka wa 1840, ukuu wa Milki ya Ottoman ungekomeshwa. Siku kumi kabla ya 11 Agosti, 1840, Litch aliuboresha na kuusasisha utabiri wake ili kubainisha si mwaka tu ambao unabii ungetimizwa, bali mwaka wenyewe, siku na mwezi. Dada White anaeleza juu ya athari ya utabiri wa Litch juu ya ulimwengu wa kidini wa Wamillerite wakati tukio hilo lilipotimizwa.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840թուին մարգարէութեան մէկ այլ ուշագրաւ կատարում համատարած հետաքրքրութիւն յառաջացուց։ Երկու տարի առաջ, Յոսիա Լիչը՝ երկրորդ գալուստը քարոզող առաջատար սպասաւորներէն մէկը, Յայտնութիւն 9-ի մեկնութիւնը հրատարակեց՝ կանխասելով Օսմանեան կայսրութեան անկումը։ Անոր հաշիւներուն համաձայն, այս իշխանութիւնը պէտք էր տապալուէր... 1840 թուականի Օգոստոս 11-ին, երբ Կոստանդնուպոլսոյ մէջ օսմանեան իշխանութիւնը կարելի է ակնկալել, որ պիտի կոտրուի։ Եւ ասիկա, ես կը հաւատամ, պիտի երեւայ, որ այդպէս է”։
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“വ്യക്തമായി നിർദ്ദേശിക്കപ്പെട്ട അതേ സമയത്തു, തുർക്കി, തന്റെ ദൂതന്മാർ മുഖാന്തരം, യൂറോപ്പിലെ സഖ്യശക്തികളുടെ സംരക്ഷണം സ്വീകരിച്ചു; ഇങ്ങനെ അവൾ സ്വയം ക്രിസ്തീയ ജാതികളുടെ നിയന്ത്രണത്തിനടിയിൽ വെച്ചു. ആ സംഭവം പ്രവചനത്തെ കൃത്യമായി നിറവേറ്റി. ഇതു അറിയപ്പെട്ടപ്പോൾ, അനേകർ മില്ലറും അവന്റെ സഹപ്രവർത്തകരും സ്വീകരിച്ചിരുന്ന പ്രവചനവ്യാഖ്യാനത്തിന്റെ തത്വങ്ങളുടെ ശരിത്തനിമയിൽ համոզിതരായി; അതിന്റെ ഫലമായി അഡ്വന്റ് പ്രസ്ഥാനത്തിന് അത്ഭുതകരമായ ഒരു പ്രചോദനം ലഭിച്ചു. വിദ്യാഭ്യാസവും സ്ഥാനമാനവും ഉള്ള പുരുഷന്മാർ, മില്ലറോടൊപ്പം, അവന്റെ ആശയങ്ങൾ പ്രസംഗിക്കുന്നതിലും പ്രസിദ്ധീകരിക്കുന്നതിലും ഒന്നിച്ചു; 1840 മുതൽ 1844 വരെ ആ പ്രവർത്തി വേഗത്തിൽ വ്യാപിച്ചു.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Kusadikiza ukwa iki gikorwa, mu myaka yose ishize, kwarwanye kenshi mu buryo bunyuranye n’Abadiventisti b’Umunsi wa Karindwi b’i Lawodikiya. Nk’uko bimeze ku bihe birindwi no ku “igitambo gihoraho,” kurwanya uku kuri ni ukwanga urufatiro nk’uko rwagereranyijwe ku bisate bibiri byera, kandi ni no kwanga ubutware bwa Mwuka w’Ubuhanuzi. Impamvu Satani yakoze umurimo wo kurimbura icyizere muri aya mateka ni nyinshi kandi zifite impande nyinshi.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Utabiri wa Litch ulitumia “kanuni za tafsiri ya unabii zilizokubaliwa na Miller.” Miller alipewa ufahamu kuhusu kipengele cha wakati wa unabii, na yeyote anayeshuku kwamba ujumbe wa Miller ulitegemezwa juu ya wakati wa unabii, anahitaji tu kupitia chati za waanzilishi za 1843 na 1850 ili kuthibitisha kwamba hilo lilikuwa kweli. Kabla ya Agosti 11, 1840, wale waliopinga utabiri wa Miller kuhusu kurudi kwa Kristo walikuwa wakidai kwamba wakati wa unabii haukuweza kutumiwa kuelewa ni lini Kristo angerudi. Mara nyingi walitumia kauli ya Biblia kuhusu kutojua siku wala saa, ili kuupinga ujumbe na kazi yake.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Lelo lino ni saa yakwe, kuze ukweji, nangwa ba malaika ba mwilu, lelo Taata wandi weka. Kandi nga vyo vyali mu nshiku sha Noa, e fyo no kwisa kwa Mwana wa muntu kukaba. Pantu nga mu nshiku shiya isha mbere lyesa lya mpela, abantu bali kulya no kunwa, ukusenda no kupeleshya mu masendo, ukufika ku bushiku Noa aingilemo mu bwato; kabili tabaishibe nangu cimo ukufika ilyesa line lyaisa no kubasenda bonse; e fyo no kwisa kwa Mwana wa muntu kukaba. Elyo babili bakaba mu mpanga; umo akasendwa, naumbi akasiyiwa. Mateo 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Mu mebere y’iki gice, Abamileriti babonye ibihamya byinshi cyane byo muri Bibiliya bishyigikira ibyo bahanuraga, maze barakomeza kandi bakora bashingiye ku ihame nyuma ryaje kugaragazwa na Mwene Data w’Umugore White.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Ɨlɨ ɨmwe aamenyile ishiku nangu isaa’ yaali yo nsonga yailetailwe imiku yonse ku bantu abaakanile ulwitikilo lwa kwisa kwa Mfumu. Ilembo lya mu Malembo ni ili: ‘Pa bushiku ubwo na pa saa iyo takuli umuntu uishibe, nangu ba malaika ba mu myulu, lelo Taata Wandi fye eka.’ Mateo 24:36. Ukupilibula kwa pashili, ukwa kwikatana bwino, ukwa ili sambililo kwapelewe ku abo abaali ukulolela Mfumu, kabili nembela ya bubi iyo abalwani babo baali balikwatishako yalangishiwe bwino. Aya mashiwi yayowele na Kristu mu kukambakana kwakwe ukwa kwibukisha ne basambilila Bakwe pa Lupili lwa Maolifa panuma ya kufuma kwa mwisho ukufuma mu Tempile. Abasambilila babuzile ulubuto ulu: ‘Cikaba cipasho nshi ica kwisa Kwenu, naca mpela ya calo?’ Yesu aabapele ifipasho, kabili atile: ‘Lintu mukamona ifi fyonse, manyeni ukuti cili pa kufika, cili ku nshiwo fye.’ Imishilwa 3, 33. Ukulanda kumo ukwa Mupusushi tekweo kufanywa ukuti kupwisha ukulanda kumbi. Nangula takuli umuntu uishibe ubushiku nangu isaa iya kwisa Kwakwe, tulefundishiwa kabili tulefwaywa ukwishiba lintu kwali mupepi. Kabili natufundishiwa na cimbi ukuti ukushipikisha icenjezho Cakwe, no kukana nangu ukuleka ukwishiba lintu ukwisa Kwakwe kwali mupepi, cikaba ca bulwi kuli ifwe nge fyo cali ku abo abaikele mu nshiku sha kwa Noa ukutaya ukwishiba lintu umweleshi wali ukwisa. Kabili umulumbe wa cifananisho mu cipandwa cimo cine, uwapusanya umupika wa cishinka no wa kusaluka, no kupela ubupingushi bwa uyo uwatile mu mutima wakwe ati, ‘Mfumu yandi ilekabila ukwisa Kwayo,’ ulalangisha mu mulangile nshi Kristu akatalukila no kupela icilambu ku abo akasanga balelinda, kabili balefundisha ukwisa Kwakwe, na ku abo abaleikana. ‘Lindileni nomba,’ efyo asosa. ‘Awe walipalwa ulya mupika, uwo mfumu yakwe pa kwisa ikamusanga alecita ifyo.’ Imishilwa 42, 46. ‘Kanshi nga tawakalinde, nkakwishila nge cibela, kabili tawakaishiba isaa iyo nkesishilapo kuli iwe.’ Ukusokolola 3:3.” Intanshi Ikalamba, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Wexta Litchrî wî pêk hat, mirovên “xwendeh û xwedî-payeyê bi Miller re yek bûn, hem di wa‘zkirinê de û hem di weşandina nerînên wî de; û ji 1840 heta 1844 kar bi lez belav bû.” Peyama Miller dema ku rêgezên wî yên şîrovekirina pêxemberî wek rêgezên derbasdar hatin piştrastkirin, bi hêz bû. Di bersiva pêkanîna wê pêxemberiya demê de, ne tenê rêgezên Miller hatin piştrastkirin û gelek kes wê demê tevlî tevgera Millerî bûn, lê bi heman qas girîngiya pêxemberî jî ev bû ku ew rêgeza bingehîn a di nav rêgezên Miller de hatibû piştrastkirin. Her weha, rastiya ku ew piştrastkirin bi sepandina pêxemberiyekê ya wîya duyemîn ji sê wayan pêk hat, yên ku her weha boriyên pêncemîn, şeşemîn û heftemîn in.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Ukuvugururwa k’ubutumwa bwa Miller kwabaye kimwe mu bimenyetso by’ingenzi cyane by’umuryango w’ivugurura w’Abamillerite. Kwari kwaragereranyijwe n’umubatizo wa Yesu. Kwagaragaje ko igihe cy’igeragezwa rya nyuma ry’abari abantu b’isezerano rya mbere (Abaporotesitanti) cyari gitangiye. Byabaye intego y’igitero cya Satani ku muryango wose w’Abamillerite no ku butumwa bwawo.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Shetani aakokukwata ekibuuza kyonna mu mutima gw’omuntu okuleeta okukemya mu nsonga y’ebyafaayo ebikulu eby’olugendo olw’edda olw’abantu ba Katonda, ekyo kisanyusa obwakabaka bwe obwa kishetani era kiba kisobya eri Katonda. Amawulire ag’okujja kwa Mukama kwa mangu mu buyinza ne mu kitiibwa ekinene eri ensi yaffe ge mazima, era mu 1840 amaloboozi mangi gaayimusa okulangirira kwago.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Ku wa 11 wa Septemba, 2001, ole wo wa tatu ukafika katika historia ya unabii. Tukio hilo lilithibitisha kanuni ya msingi ya ufasiri wa unabii iliyokubaliwa na mwendo wa malaika wa tatu ulioanza mwaka 1989. Ukweli wa kwanza uliodhihirishwa kwa mjumbe wa mwendo huo wa matengenezo ulifunuliwa mwaka 1989, wala haukuwa aya sita za mwisho za Danieli kumi na moja. Ulikuwa ni ukweli kwamba miondoko yote ya matengenezo huenda sambamba kila mmoja na mwenzake, na yapasa kuletwa pamoja, mstari juu ya mstari, ili kutambua sifa za mwendo wa wale mia moja na arobaini na nne elfu, ambao ndio mwendo wa malaika wa tatu. Wasilisho la kwanza la hadhara nililowahi kutoa lilikuwa katika mkutano wa kambi mwaka 1994, au huenda 1995. Wasilisho hilo halikuwa juu ya aya sita za mwisho za Danieli kumi na moja; lilikuwa juu ya mistari ya matengenezo inayoenda sambamba kila mmoja na mwenzake.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Dema Îslamê ya wayeha sêyemîn di 11ê Îlona 2001-an de pêk hat, ew bi 11ê Tebaxa 1840-an re hevpar bû. Di 1840-an de, demayek ji wayeha yekem û duyemîn peyama Milleriyan erê kir, û di 11ê Îlona 2001-an de jî, demayek ji wayeha sêyemîn peyama Future for America erê kir. Naskirina wê rastiyê gelek kes anî nav tevgerê, li cihê ku berê ew bi bingehî tenê yek kes bû. Peyama tevgerê û peyamber wê demê ketin bin êrişê, her weha ku dîroka 1840-an jî di dehsalên paş re bûbû navenda êrişa şeytanî.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Ava aba beyingile mu muvuka gwa Future for America baakwata amateeka ag’okuvvuunula obunnabbi agaakuŋŋaanyizibwa omubaka ow’ebyafaayo ebyo. Limu ku mateeka ago, era mpozzi erisinga obukulu mu go, lyali era likyali nkola ya mirundi esatu mu kukozesa obunnabbi. Omubaka yali amaze okutegeera nti amazima agamu ag’obunnabbi gaalagibwa mu kutuukirira kusatu okw’enjawulo. Nga bakkiriza nti ebyafaayo by’AbaMillerite byaddibwamu mu byafaayo by’abo emitwalo kikumi mu enkumi nnya mu enkumi nnya, kyarabibwa nti Ogasiti 11, 1840 yali kifaananyi kya Ssebutemba 11, 2001, era nti n’ennnyiriri endala entukuvu ez’ennongoosereza nazo zaalina ekifo ekyo kyennyini eky’akabonero k’ekkubo.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Hingî delîla dubarebûna her rêza pîroz a reformê di rêza ferişteya sêyemîn de ji aliyê Şêrê tîra Yehûda ve hat vekirin. Hate dîtin ku, her weha ku dîroka Mîllerîtan mesela deh keçikan bi tam maneya peyv bi peyv pêk anî, wisa jî dîroka Future for America ew pêk anî.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, lava ntlhanu exikarhi ka vona a va tlharihile, kutani lava ntlhanu a va ri swihunguki. Xifaniso lexi xi hetisekile naswona xi ta tlhela xi hetiseka hi rito rin’wana ni rin’wana, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Ufunuo ikumi bwa nkuba zirindwi bwamenyekanye kugira ngo hamenyekane ko uburambe bw’Abamilerite kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, ndetse n’amateka yo ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Ukumunyika kwihariye Yohana yahawe, kwakagaragajwe mu nkuba ndwi, kwari ugusobanura mu buryo bugaragara ibyabaye byari kuzabaho munsi y’ubutumwa bw’umumarayika wa mbere n’umumarayika wa kabiri....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Vuma ivintu ivyakuluma viyandi vyailefwaya, ukulondela kwa bufi kufika kuli Yohane ngefyo kwafikile kuli Daniele pa mulandu wa kabuku akanono: ‘Kaka ivyo ifikunkulungwa cinelubali fyavumya.’ Ifi fyayanda ku fintu ifyakucitika ku ntanshi ifikekalulwa mu mulondolo wa fyena.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Kwalitambulika ya kwamba Dada White alisema moja kwa moja kuwa mwendo wa malaika wa tatu unaenda sambamba na mwendo wa malaika wa kwanza na wa pili.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Kalunga mwene hafana meho a Kusoloka 14 hala ndaúla yawo mwi línya lya upolofita, ni milimo yawo kayeshi kufwa tolo konosi ku sukila ku makuminu a historia ya mavu ano. Meho a muluwa wa kuqala ni wa cibili acili cishinka ca cikondo cino, ni akalinga kuya hamwe mwikuto na uno ulandako. Muluwa wa citatu ulandula lujimino lwandi ni liwi lya ngolo. ‘Pashina pa vinthu vii,’ mwambile Yoane, ‘namwene muluwa mukwavo kauluka kufuma mwilu, ali ni ngolo yayinene, ni mavu akwata mwangaza ku nkembo yandi.’ Mu mwangaza uno, mwangaza wa meho osono atatu wavulukamo hamwe.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Kuenda kwa malaika wa kwanza na wa pili kunakwenda sambamba na kuenda kwa malaika wa tatu. Unabii uliowezesha kuenda kwa malaika wa kwanza na wa pili uliwezeshwa kwa kutimizwa kwa unabii wa wakati wa ole wa kwanza na wa pili, na kuwezeshwa kwa kuenda kwa malaika wa tatu kuliwezeshwa kwa kutimizwa kwa unabii wa ole wa tatu.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Nga August 11, 1840, iavemo nii thotwa wa Future for America wa thokozedziwa, “vanu vohinji vakakumbedziwa ngekulurama ka zwimiso zwa kududzira uporofita zvakatorwa” nga Future for America, kabili “kuhamba kwa advent kwapiwa kusundidzirwa kunoshamisa.” “Vanu va kudzidza ni va nzvimu” vakabatana na Future for America, “pakuhubela ni pakushambadza” thotwa wa uporofita wa Future for America. Mulayo wakasiana wa Future for America uwo wakathokozedza khanyeti September 11, 2001 sa kuzadzisika kwa uporofita waka li “kutumika ka katatu ka uporofita.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
تو که ایسلام دِ فَرست اَند سېکَند ووز دِ بَنیادی نَظرِیه رَه، چُونَی که دَر هَردُو چارتِ مُقَدَّس نِشان داده شُده اَست، همراه با شَهادتِ مَکتوبِ آنانی که آن پِیام رَه تعلیم میدادَند، بپذیریم، خَصایصِ مُشخَّصِ نُبُوَّتیِ مربوط به وویِ اوّل و وویِ دوّم رَه بازمیشناسیم. کِتابِ مُقَدَّس بارها، به راههای گوناگون، تعلیم میدهد که حقیقت بر شَهادتِ دو تن استوار میگردد. خَصایصِ نُبُوَّتیِ وویِ اوّل، در پیوند با خَصایصِ نُبُوَّتیِ وویِ دوّم، خَصایصِ نُبُوَّتیِ وویِ سوّم رَه تثبیت میکند. اَجرای سهگانۀ ایسلام در شناساییِ فَرا رسیدنِ وویِ سوّم در 11 سپتامبر 2001 چنان دقیق اَست که ندیدنِ آن ناممکن اَست، هرچند بیشترِ مردم برمیگزینند که چشمانِ خُو رَه بر اَدلّه ببندند.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Mu bikorwa bitatu by’ihanura byashimangiwe rwose ko ishyano rya gatatu ryageze ku wa 11 Nzeri 2001. Ni bwo byabonetse ko iryo tegeko ryari rifitanye isano itaziguye n’ubutumwa bwa marayika wa kabiri, ari bwo mu gihe cy’Abamillerite ndetse no mu gihe cy’abihumbi ijana na mirongo ine na bine ari igihe Mwuka Muziranenge asukwa. Amateka yombi ni ugusohora kw’umugani w’abakobwa cumi, kandi muri uwo mugani ubutumwa bw’Amatabaza ya Saa Sita z’ijoro ni bwo bugaragarizwamo itandukaniro riri hagati y’abanyabwenge n’abapfapfa, kandi ni ho ubutumwa bwa marayika wa kabiri buhabwa imbaraga.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Ku ngweni ka nsilulu wa yuvwa wa muni wa mosi, nangwene ngwamono lumwe lu nene luhela mu diyulu, lu semena pa vantu va Nzambi. Myezi ya lumwe olu yavilukile ngwendi dyuba. Neyi ngwavwike minu miya ba-anjelo yitangelela yikamba, ‘Talenu, Mubikidi ulwisa; lumukenu mu katambule Yandi!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Lino ndilo lilio la usiku wa manane, ambalo lilipaswa kuipa nguvu ujumbe wa malaika wa pili. Malaika walitumwa kutoka mbinguni kuwaamsha watakatifu waliovunjika moyo na kuwaandaa kwa ajili ya kazi kubwa iliyokuwa mbele yao. Watu wenye vipawa vikubwa zaidi hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa wale wanyenyekevu na waliojitolea, nao wakawasukuma kupaza sauti ya lilio hili, ‘Tazama, Bwana-arusi yuaja; tokeni nje kwenda kumlaki!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Mu mateka y’abamarayika ba mbere n’uwa kabiri, isukwa rya Mwuka Wera risohorerwa mu Gahamagaro ka Saa Sita y’ijoro kwifatanya n’ubutumwa bw’umumarayika wa kabiri. Ibi byongeye gusubirwamo mu mateka y’umumarayika wa gatatu.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Ezedenî ji bo alîkariya wî milyaketê hêzdar ê ji ezmên hatibûne şandin, û min dengên ku wekî her derê dihatin bihîstin bihîst, ‘Ji wê derkevin, ey gelê min, da ku hûn ne bibin hevbeşên gunehên wê, û da ku hûn ji belayên wê wernegirin; çimkî gunehên wê heta ezmên gihiştine, û Xwedê neheqiyên wê bi bîr anîne.’ Ev peyam wisa xuya dikir ku zêdekirinekê li ser peyama sêyemîn bû, û pê ve girêdayî bû, wekî ku bangê nîvê şevê di sala 1844-an de bi peyama milyaketê duyemîn re hate girêdan. Rûmeta Xwedê li ser wan pîrozên sabir û li bendê ma, û wan bê tirs hişyariya dawî ya giran dabû, ketina Babilonê ragihandibû, û gelê Xwedê gazî dikir ku ji wê derkevin; da ku ji cezakirina wê ya tirsnak rizgar bibin.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Ku upande wa matumizi ya unabii ya namna tatu, ujumbe wa malaika wa pili unawakilisha matumizi ya unabii ya namna tatu, kwa maana katika historia yoyote ile ujumbe ni kwamba Babeli umeanguka mara mbili.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Na akaja malaika mwingine, akisema, Babeli umeanguka, umeanguka, mji ule mkubwa, kwa sababu uliwanywesha mataifa yote mvinyo ya ghadhabu ya uasherati wake. Ufunuo 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Anga makasi ya Emoniseli kumi ashukile pamoja na utimizo wa unabii wa ole la kwanza na la pili tarehe 11 Agosti, 1840, na kwa kufanya hivyo alifananisha kushuka kwa yule anga makasi wa Emoniseli sura ya kumi na nane tarehe 11 Septemba, 2001. Kisha yule anga ailuminaye dunia kwa utukufu Wake akatoa tangazo.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Na akalilia kwa nguvu kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa makao ya pepo, na ngome ya kila roho chafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Ufunuo 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Mutwe gwa malayika wa bubili wa chipandwa cha ikumi na bine, pamo ne wa malayika wa maka wa chipandwa cha ikumi na cine, ukulanga ukuti Babuloni yawile imiku ibili, kabili ubutumwa bumo bwene bulalanga Babuloni wa mu nshiku sha kulekelesha. Bulalanga Babuloni wa mu nshiku sha kulekelesha, pantu ukuwa kubili uko Babuloni yawile kale mu nshita yakwe Nimurodi, na mu nshita yakwe Nebukadineza ukufika kuli Beleshaza, kuikika imibele ya buprofeti iya kuwa kwa malaaya wa mu Kusokolola ikumi na cine, uyo walembwa pa mpumi yakwe ati, “Babuloni Mukalamba.” Ukulanga uku kuwa kwa Babuloni mu nshiku sha kulekelesha kufwaya inte sha bukamboni shibili sha kuwa kubili kwa kale kwa Babuloni, pantu ubutumwa bwa mu nshiku sha kulekelesha nubu: Babuloni yawile, yawile. Ilyo malayika wa maka aishile ika, ilyo inyumba shikalamba sha mu New York City shapononwa ku kukwata kwa kwa Lesa, ku kulanda Kwakwe Alalanga ubufumu bwa kushimikila kwa buprofeti kwa miku itatu. Uko kushimikila kwa buprofeti kwa miku itatu uko kwaikikile September 11, 2001 ngo kukwanisheka kwa Cebo ca buprofeti ca kwa Lesa kwali kwe kushimikila kwa miku itatu kwa amafubilo yatatu.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Okuhingula oko, vahapu va hovela pamwe noikundi yo **Future for America**, ndele va kolekelela omatwilikilo oiporofita yoku fatulula a longithwa ko **Future for America**. Omatiku 11 August 1840 ga li ga pitikwa vali; ndele moku pitika oku, okupilika oku ka kwasilile omuhoko wonene wa Miller, oo tuu ngeno etiku limwe tali undulula omudo gumwe mouporofita waBibilia, shaashi omuhoko wonene wa **Future for America** ngoka kutya onhistor yaMillerite yomayeleko gontumwa yoingela yotete noyomutivali tai pitikwa vali monhistor yaikundi yongelo youtitatu.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Inda sa dayag-nga matin-aw nga kon ang tuig 1840 nahimong usa ka pinasahi nga pag-atake sa iyang satanikong kamahalan, sumala sa pag-ila ni Igsoong White kang Satanas, nan ang kasaysayan usab sa Septiyembre 11, 2001 maoy mapailalom sa susamang pag-atake. Busa, atong makita ang mga teyorya sa panagkunsabo nga nag-ila sa papel sa mga globalista, o sa mga Heswita, o sa CIA, o sa mga Bush, o sa usa ka panagsagol sa maong mga gahum. Kining mga teyorya, bisan pa naglangkob ug pipila ka mga bahin sa kamatuoran, gilaraw aron isalikway ang hunahuna nga usa kadto ka paghikap gikan sa Dios nga maoy nagpukan sa dagkung mga bilding sa Siyudad sa New York, sa ingon pagtimaan sa pag-abot sa ikatulong kaalautan ngadto sa kasaysayan sa kalihokan sa usa ka gatus ug kap-atan ug upat ka libo.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Niho hokwisa izwi randakataura rokuti New York richatsvairwa nekufashukira kwegungwa here? Izvi handina kumbobvira ndazvitaura. Ndakataura kuti, pandakanga ndakatarisa zvivako zvikuru zvichisimuka imomo, uriri pamusoro peuriri, ndakati, ‘Zviitiko zvinotyisa zvakadii zvichaitika kana Ishe vachisimuka kuzunungusa nyika zvinotyisa! Ipapo mashoko aZvakazarurwa 18:1–3 achazadzikiswa.’ Chitsauko chose chegumi nesere chaZvakazarurwa inyevero pamusoro pezviri kuuya pamusoro penyika. Asi handina chiedza chakanangana nezviri kuuya paNew York, kunze kwokuti ndinoziva kuti rimwe zuva zvivako zvikuru zviriko zvichawisirwa pasi nokutenderedzwa nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapihwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe rinobva kuna Ishe, kubata kumwe kwesimba rake guru, uye zvivako izvi zvikukutu zvichawa. Zviitiko zvichaitika izvo kutyisa kwazvo kwatisingagoni kufungidzira.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Nkhulupusyo sha myitotyo ya pamo ne pyaw hpa na pyaw mgu, pamo ne pyaw mgu lachyaw, yawsha hte hkra hte, a-ni nhtoi hte seng ai achye hkrum hkrum hta byin wa ai amu ni gaw Karai Kasang a providential activity e sha byin wa shangun ai htruth hpe hkumlai shangun nga ai. De a myitotyo amyu myu gaw Satang e htet hku na hkan dan ai hku hta, hkai bang a htingnu de nga ai htruth hpe hkumlai shangun ai hte maren rai nga ai; raitimung shi gaw de hkai bang a shinggan hta mung htruth hpe hkumlai shangun na matu galaw nga ai. De a shinggan na hkan dan ai amyu ni hta langai mi gaw Joel laika a a-gyin gaw Rome rai nga ai hpe nyet kau ai hku hta a hpring ai rai nga ai.
We will consider that controversy in the next article.
Tukolduk tulak mu ayiti na meya mukanda ulandako.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
ئەوە وشەی یەزدانە کە بۆ یۆئیل، کوڕی فەتووێل، هات. ئەی پیران، ئەمە ببیستن، و ئەی هەموو نیشتەجێوانی خاکەکە، گوێ بگرن. ئایا ئەمە لە ڕۆژگاری ئێوەدا ڕوویداوە، یان تەنانەت لە ڕۆژگاری باوباپیرانتاندا؟ سەبارەت بەوە بۆ منداڵانتان بگێڕنەوە، و با منداڵانتان بۆ منداڵەکانی خۆیان بگێڕنەوە، و منداڵەکانی ئەوان بۆ نەوەیەکی دیکە. ئەوەی کرمی ملخ خواردووی نەما، ملخ خواردی؛ و ئەوەی ملخ خواردووی نەما، کرمی خۆرەوە خواردی؛ و ئەوەی کرمی خۆرەوە خواردووی نەما، کرمی گەلاوێژ خواردی. هەستن، ئەی مەستەکان، و بگرین؛ و هاوار بکەن، ئەی هەموو خواردنەوەکارانی شەراب، بەهۆی شەرابی تازەوە؛ چونکە لە دەمتان بڕاوەتەوە. چونکە نەتەوەیەک هاتۆتە سەر خاکەکەم، بەهێز و بێژمار، کە ددانەکانی وەک ددانەکانی شێرە، و ددانی چەکچەکەکانی وەک شێری گەورەن. یۆئیل 1:1–6.