In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
Mu mwaka wa 1856, Uadventista wa Kimileriti ambao hapo awali ulikuwa wa Filadelfia ulitambuliwa na James na Ellen White kuwa wa Laodikia. Kisha James White akaanza kuutangaza kwa vuguvugu hilo ujumbe wa Laodikia kupitia *Review and Herald*. Katika chapisho lilo hilo, katika mwaka uo huo, nuru iliyoongezeka kuhusu “nyakati saba” za Mambo ya Walawi ishirini na sita nayo pia iliwasilishwa katika mfululizo wa makala nane na Hiram Edson, ambaye akina White walimheshimu sana hata wakamwita mwana wao wa kwanza jina lake. Mfululizo huo ulihitimishwa kwa ahadi kwamba ungekamilishwa wakati ujao, lakini haukujitokeza tena kamwe. Katika hatua ya mpito ya vuguvugu la malaika wa kwanza, kutoka Filadelfia kwenda Laodikia, vuguvugu hilo lilijikwaa juu ya “nyakati saba” za Mambo ya Walawi ishirini na sita, zikiiwakilisha unabii wa kwanza kabisa wa ‘wakati’ ambao malaika wa Mungu walikuwa wamemwongoza William Miller kuutambua na kuutangaza.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
“دەورەی حەوتگانە” بنەما-گۆشەی سەرەکیی بناغەی پەرستگای میللەری بوو. هەر وێنەیەکی پێشبینانەییِ بناغەیەکی پیرۆز، وێنەیەکە بۆ مەسیح؛ چونکە هیچ بناغەیەکی دیکە ناتوانرێت دانرێت جگە لە مەسیح.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Nakubaathu undu iñji nôyi butharwa kyosa, ndi niyo yathindiirwe, yookwo Yesu Kristo. 1 Bakorintho 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Kristo siyo tu msingi, bali pia ndiye jiwe la msingi ambalo wajenzi walilikataa na baadaye wakajikwaa juu yake. Yeye ndiye jiwe ambalo hatimaye linakuwa jiwe kuu la pembeni. Katika historia ya Wamilleri, “nyakati saba” ilikuwa ishara ya jiwe hilo la pembeni.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Kristo andiingi kiragaanzya kwa bangi kwa juma moja. Muundo wa unabii wa “nyakati saba” juu ya ufalme wa kaskazini wa Israeli (ambao Hiram Edson alikuwa ameutambua katika makala nane ambazo hazikukamilika) ulizalisha muundo uleule hasa wa juma la kinabii ambalo Kristo alithibitisha agano katika utimilifu wa Danieli sura ya tisa, na mstari wa ishirini na saba. Juma ambalo Kristo alikuwa akimkusanya Israeli ndilo muundo uleule hasa wa juma ambalo Kristo alimweneza Israeli. Kutawanywa kwa Israeli wa kale kulikuwa miaka elfu mbili mia tano na ishirini, na kukusanywa kwa Israeli wa kiroho kulikuwa siku elfu mbili mia tano na ishirini. Alimkusanya Israeli ili kuthibitisha agano, naye akamtawanya Israeli, kwa sababu ya ugomvi wa agano Lake. Kutambua “nyakati saba” kuwa jiwe la msingi la hekalu la Wamilleri kunapatana kikamilifu na kumtambua Kristo kuwa jiwe la msingi. Kulikataa jiwe hilo ni kumkataa Kristo.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Kun Kristo, mu mwaka wa 1856, kwa mara ya kwanza kabisa katika historia ya Ukristo, aliposimama akibisha mlangoni pa Laodikia, alikuwa akitafuta kuleta ongezeko la maarifa juu ya jiwe la kujikwaa ambalo wajenzi walikuwa karibu kulitupilia mbali. Miaka saba baadaye, au unaweza kusema, siku elfu mbili mia tano ishirini za kiishara baadaye, Uadventisti wa Laodikia ulifunga mlango. Kwa huzuni, Uadventisti ulikataa kuona ongezeko la maarifa. Jiwe unalojikwaa ni jiwe usiloliona, lakini bado lipo hapo.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Abantu bange bayabhubha ngokuswela ulwazi; ngobe walulahla ulwazi, nami ngitakululahla, ukuze ungabi ngumpristi kimi; njengobe sewukhohliwe umtsetfo waNkulunkulu wakho, nami ngitawubakhohlwa bantfwana bakho. Hosea 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
ang curse ti “seven times,” a kas kadagiti iti abagatan a pagarian ti Juda, nangrugi idi 677 BC ket nagpatingga idi Oktubre 22, 1844, a kaduana ti dua ribu ket tallo a gasut a tawtawen iti Daniel kapitulo walo, bersikulo sangapulo ket uppat. Ti “seven times” ket paset mismo ti padto a naibaga a kas “pundasion ken kangrunaan a tukod” ti kilusan ti Advento. Ti pundasion ken kangrunaan a tukod ti Adventismo ket natungpal iti isu met laeng a tiempo a natungpal dagiti sumagmamano pay a dadduma a padto. Ti “seven times,” ti dua ribu ket tallo a gasut nga aldaw, Malakias kapitulo tallo, Daniel kapitulo pito, bersikulo sangapulo ket tallo, ken ti pangngarig iti Mateo beintisingko maipapan kadagiti sangapulo a birhen, amin da natungpal idi Oktubre 22, 1844. Ti petsa nga Oktubre 22, 1844, ket isu ti pundasional a petsa ti kilusan ti Advento, ket naisilpu iti dayta a petsa, adda laeng maysa a bilin a naipakita.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Û wê hingê ku min ew firîşteyê dît ku li ser deryayê û li ser erdê radiwestiya bû, destê xwe ber bi ezman ve rakir, Û bi wî yê ku heta hetayê dijî sond xwar, yê ku ezman û tiştên ku tê de ne, û erdê û tiştên ku tê de ne, û deryayê û tiştên ku tê de ne afirand, ku êdî dem nemîne. Vahiy 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Wamama White amutambulisha malaika wa Ufunuo sura ya kumi, aliyesimama juu ya nchi na bahari, kuwa ni Yesu Kristo.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Yohana eyayigirijwe n’umumalayika ukomeye ntiyari undi muntu usanzwe utari Yesu Kristo ubwe. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka bwumye, byerekana uruhare arimo asohoza mu bihe bisoza by’intambara ikomeye iri hagati ye na Satani. Uwo mwanya ugaragaza ububasha bwe buruta ubundi bwose n’ubutware bwe ku isi yose.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Kristo akatwara ekifo eky’okuyimirira ku nnyanja ne ku nsi okulaga obuyinza bwe obw’oku ntikko. Awo n’alyoka ayimusa omukono gwe n’alagira nti “ekiseera tekikyaliwo nate.” Kristo yali ayingira mu ndagaano n’Aba-Millerite era n’abawa ekiragiro kimu, nga bwe yakola ne Ibulayimu bwe yayingira mu ndagaano naye. Yalagira Ibulayimu okukomola abaana abalenzi. Bwe yayingira mu ndagaano n’abantu abalonde mu byafaayo bya Musa, yawa ebiragiro bingi, era ebiragiro ebyo mwalimu ekiragiro nti bakabona bokka be baali basobola okukwata ku ssanduuko. Yayimusa omukono gwe n’alayira nga 22 Okitobba, 1844, nti ebiseera eby’obunnabbi tebyandikyakwatibwako nate mu bunnabbi obw’omu Bayibuli. Yesu yali amaze okwogera ku nsonga y’“ebiseera n’ennaku zazo” bwe yalinnyisibwa mu ggulu mu kire ky’abamalayika, bw’atyo n’akola ekifaananyi eky’okulinnyisibwa kw’abajulirwa bombi ng’obubonero. Kye yalagira mu kiseera ekyo kyali kikwata ku “biseera n’ennaku zazo.”
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
Basi, vakati walikutana pamoja, wakamuuliza, wakisema, Bwana, je, wakati huu utawarejeshea tena Israeli ufalme? Naye akawaambia, Si juu yenu kujua nyakati wala majira, ambayo Baba ameweka katika mamlaka yake mwenyewe. Lakini mtapokea nguvu, Roho Mtakatifu atakapowajilia juu yenu; nanyi mtakuwa mashahidi wangu katika Yerusalemu, na katika Uyahudi wote, na Samaria, na hata mwisho wa dunia. Matendo 1:6–8.
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Yesu nti yavuze ko ata bihe n’ibihe byagenwe biriho, kuko igihe yavuganaga na Salomo yari yemeje ko hariho “ibihe n’ibihe byagenwe.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Ku bintu byonna waliwo ekiseera, era n’ekiseera eri buli kigendererwa wansi w’eggulu: Omubuulizi 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Kuli mu biwandiiko bya Bibiliya “ebiseera n’ebiro” ebiba obujulirwa eri Palmoni, “Omubali Ow’ekitalo,” naye okuva nga October 22, 1844, abantu ba Katonda balagiddwa obutaddamu nate kuyanjula bubaka bwa bunnabbi obuwaniriddwa ku biseera. Okubuulirira kwa Yesu eri abayigirizwa nga tannayambuka kugenda mu ggulu kulaga ebyafaayo ebiri kumpi ddala nga abantu be abatukuziddwa tebannayimusibwa ng’akabonero mu Okubikkulirwa essuula ey’ekkumi n’emu, era kukwatagana n’ekiragiro kye yabawa nga October 22, 1844. Ku lunaku olw’omusingi olw’Obwadiventi, Kristo yalagira nti tewakyali kubaawo nate bubaka bwa bunnabbi obwesigamiziddwa ku biseera, era mu kwambuka kwe, okwafaananya okwambuka kw’abajulirwa bombi mu Okubikkulirwa ekkumi n’emu, yaddamu ekiragiro ekyo.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“E ndagaano ne bagyenzi baitu boona baceegendereze omuntu wena ayinza kutegeka obwire Mukama okujjuza ekigambo Kye ekikwata aha kuija Kwe, nari aha kisuubizo kindi kyona ekiyakozire ekirina obukuru obw’enjawulo. ‘Tikiri kyanyu kumanya ebiro nari ebiseera, Ishebo ebiyataire omu bushoboorozi Bwe.’ Abeegyesa b’ebishuba nibasobora kureebeka nk’abarikugira omwete mwingi aha mulimo gwa Ruhanga, kandi nibasobora kukoresa ebintu byabo kureeta enyegyesa zaabo omu maisho g’ensi n’ekanisa; kwonka obubagyitiriza ebishuba n’amazima, obutumwa bwabo buba buri obw’okubihabya, kandi nibwija kureetera emyoyo omu mihanda y’ebishuba. Bashemereire kuhakanisibwa no kurwanyisibwa, ti ahabw’okuba bari abantu babi, kureka ahabw’okuba bari abeegyesa b’ebishuba kandi nibagezaaho kuteeka aha bishuba akamanyiso k’amazima.” Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Mweitu White alikuwa wazi kwamba hatutakuwa kamwe na ujumbe wa wakati unaotambulisha jambo lolote lenye umuhimu wa pekee, si kuja Kwake mara ya pili tu. Unabii wa wakati, ambao ulikuwa kiini cha vuguvugu la Wamilleri, uliishia Oktoba 22, 1844, na agizo pekee lililohusishwa na tarehe hiyo ya msingi lilikuwa kwamba wakati usitumiwe tena kamwe katika kuwasilishwa kwa ujumbe wa Mungu.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Ekuhambya lyokutamekera lya malaika gwotango, ha mwanya gwonyini ogw’okuhinduka kuruga e Philadelphia kugya e Laodicea, omusana ogwongereire guhaibwe aha mazima ag’ensibuko ag’ekikorwa kya baMillerite. Emyaka musanju enyuma yaho, rundi enyima y’ennaku ibiri na magana ataano n’amakumi abiri ez’obubonero, rundi “eddungu” limwe enyuma yaho, omu 1863, ibuye ery’ensibuko erya “ebiro musanju” lyateibwe ku ruhande abombi.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Ku mwisho wa mwendo wa malaika wa tatu, kwenye hatua ile ile ya mpito kutoka Laodikia kwenda Filadelfia, jaribu linalojumuisha ungamo la dhambi za baba limetolewa. Jaribu la msingi kwa baba lilikuwa ni “nyakati saba,” ambalo lilikuwa jiwe lao la msingi. Je, mwendo wa mwisho ungepuuza amri pekee inayohusiana na tarehe ya msingi, kama vile baba zao walivyolipuuzilia mbali jiwe lao la msingi?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Ee. Kusikilika banakakukitanga ng’anyi yila. Bafwafwile ku masambi a bashakulwabo.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Baataata babo tebaayonoona ku lunaku olw’omusingi, kubanga mu bintu ebirala byonna baali bakyali Bafiraderufiya ku lunaku olwo olw’omusingi. Baataata babo baalemwa okugezesebwa kwabwe okw’omusingi bwe baafuuka Lawodikiya ne bagaana “emirundi musanvu” awamu n’omusana gwayo ogweyongera.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
1863 жылы олардың іргетастық күйреуінің алдында Мәсіх олардың Лаодикиялық жүректерінің есігін жеті жыл бойы қағып тұрды. Жеті жыл — “жеті уақыттың” және “шөл даланың” символы. 1856 жылдан 1863 жылға дейінгі “шөл даладан” кейін олар өздерінің іргетастық сынағынан өте алмады.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
మూడవ దూత ఉద్యమపు మొదటి నిరాశలో దేవుని ప్రజలు పాపం చేశారు; ఎందుకంటే, ఆ ప్రాథమిక తేదీతో నేరుగా సంబంధమున్న ఏకైక ఆజ్ఞను వారు తిరస్కరించారు. తాము మరింత బాగా తెలిసి ఉండగానే, వారు కాల-ప్రవచనాన్ని ప్రవచన సందేశంలో చేర్చుకొనుటను ఎంచుకున్నారు. అలా చేయుట ద్వారా, మోషే తన కుమారునికి సున్నతి చేయుటను నిర్లక్ష్యం చేసిన పాపమును, మరియు ఉజ్జా తాను తాకరాదని తెలిసి ఉండగానే మందసాన్ని తాకిన పాపమును వారు మళ్లీ పునరావృతం చేశారు. మూడవ దూత ఉద్యమము తమకు సరికాదని తెలిసినదానినే చేసింది! ఎవడైనను ఆ వాస్తవాన్ని రంగు పూసి కప్పివేయాలని కోరితే, అప్పుడు అదే రంగు డబ్బాలో మిగిలిన రంగంతటినీ ఉపయోగించి, మోషేను మరియు ఉజ్జాను గూర్చిన సత్యమును కూడ కప్పివేయవలెను; ఎందుకంటే, వారు ఇద్దరూ పాపం చేసి, దేవుని చిత్తానికి విరోధమును ప్రత్యక్షపరచారు, అలాగే వారు సమస్త సంస్కరణ రేఖలలో అతి చివరిది అయిన సంస్కరణ రేఖయొక్క మొదటి నిరాశకు మాదిరులుగా నిలిచారు—అదే, ప్రతి సంస్కరణ రేఖ ముందుగా సూచించిన సంస్కరణ రేఖ. సంస్కరణ రేఖలలోని మొదటి నిరాశకు సంబంధించిన దృష్టాంతములు అల్ఫా మరియు ఒమెగా యొక్క ముద్రను ధరించియున్నవి; వాటిలోని వృత్తాంతము దేవుని ప్రజల ప్రయోజనార్థమే, దేవుని ప్రజలు దాని ద్వారా లాభపడుటకు నిరాకరించినా సరి.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
malenga gha malaika wa kwanza ulipewa kipindi cha miaka saba, ambacho ni ishara ya nyikani ya “nyakati saba,” ili kuukubali ujumbe wa Laodikia pamoja na nuru ya “nyakati saba.” Laana ya “nyakati saba” ni laana ya kutapikwa kutoka katika kinywa cha Bwana. Mwaka 1863, walirudia kazi ya kuijenga upya Yeriko, kazi ambayo ilikuwa na “laana.” Miaka saba tangu 1856 hadi 1863 ni kielelezo kidogo cha uasi wa baba za Israeli wa kale—dhambi iliyowaletea laana ya “nyakati saba.” Israeli wa kisasa walirudia dhambi za baba zao mwaka 1863.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
angelo wa gatatu yakukundikanye ikigezo cya ugucika intege kwa mbere nk’uko Mose na Uza na bo nyene bagikundikanye. Maze baca bicirwa mu mabarabara mu gihe c’“ubugaragwa” c’imisi itatu n’igice. Ubu bariko bararemeshwa ngo babe imibiri biciye ku jwi ry’Umuhumuriza. Ijwi ry’Umuhumuriza ririko riratangirwa biciye ku “jwi” ryo mu bugaragwa, kandi ubu bariko barahangana n’ikigeragezo, kitari ico gushinga igihe, ariko ari ica “ibihe indwi.” Basanzwe baratsinzwe ikigeragezo co gushinga igihe.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Baa beŋaate kɔɔri ba yikiri yi ni baa taŋa la “sɔŋɔrɔ loolu wolol” yaa ti se kaŋ, katugɔ i ye koosee dunu le ti ko baa laatari ko baa diimata la “sɔŋɔrɔ loolu wolol” ti se kaŋ la como lafatalaa. I ye qiraa ko i diimata la como lafatalaa min ye sanwuli wuli-filling bɔɔrɔ fula ni keme mugan ni barakaa la kaanwliya. Amma i maŋa baŋ ko yeere kelen to ye “sɔŋɔrɔ loolu wolol” la mɔɔri-kura ye min ye yikiri lafatali. I be sila la min na i baabaaw be ye san 1856. Mɔɔri-kura oo ye ko Sɛbɛnniya 11 la tile saba ni keme, tɛ mɔɔri ni ka Faransi Kelebali de yita dɔrɔn, nka a ye sisan fanan ti se kaŋ min be sɔrɔ.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Je, kufunuliwa kwa historia iliyofichika ya ngurumo saba, na kufunguliwa kwa muhuri wa saba, kwa kweli ni mashahidi wawili wanaotambulisha kwamba Ufunuo wa Yesu Kristo sasa unafunguliwa muhuri? Ikiwa ndivyo, je, ni kweli kwamba kitabu kizima cha Ufunuo kinanena juu ya siku za mwisho? Ikiwa hilo ni kweli, basi je, siku tatu na nusu zinawakilisha wakati wa kukawia katika mfano wa wanawali? Ikiwa ndivyo, basi je, suluhisho la “mara saba” kwa kweli linawakilisha amri ambayo lazima itimizwe na wale walioshiriki katika unabii wa Nashville wa Julai 18, 2020?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
Woowu! Kuli niikyeso kuli ove! Avo ve vakumuka no kusuuminina kutya vali mu kaindi ko kuteya, vene vafwile oku linyenga po haipo yavo, no haipo yaise yavo, komutwe wokupwa ko madingi atatu no hafu? Chonene cha li haipo kulekelako omuliemo woku ha kutumisa kaindi mu upolofeto?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Nashville ya kushindwa kutimia kwa unabii wake ilikuwa kwa namna fulani kusudi alilokusudia Mungu, na ambao baadaye wamejaribu kulishikilia dai hilo, ningependa kuongeza uchunguzi mwingine, zaidi ya dhambi ya kutumia nyakati katika unabii wa Mungu. Kilichotokea kwa unabii wa uongo wa Nashville hakikuwa tu udhihirisho wa uasi dhidi ya amri ya Kristo katika mwaka wa 1844, bali kilikuwa tendo lililowaambia wale walio nje ya Uadventista kwamba unabii unaopatikana katika Roho ya Unabii una dosari. Kilikuwa shutuma juu ya maandishi ya Roho ya Unabii. Hutoa ushahidi kwa wale wa ulimwengu kwamba maandishi ya Ellen White yana umuhimu sawa na maandishi ya Joseph Smith, au ya Nostradamus. Maneno ya thamani ya Ellen White yalichafuliwa kwa maneno maovu ya uasi wetu. Haikuwa tu uasi dhidi ya Kristo, ambaye ndiye Neno la Mungu, bali wakati uo huo ilikuwa uasi dhidi ya Roho ya Unabii. Yohana alikuwa akiteswa katika kisiwa kiitwacho Patmo, si kwa sababu aliweka maoni yake ya kibinadamu juu ya Biblia na Roho ya Unabii, bali kwa sababu aliwatii wale mashahidi wawili.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Ndzi mina Yohane, loyi na mina ndzi nga makwenu, ni nandzakhombo eka nhlomulo, ni le ku fumeni ni le ku tiyiseleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vitaniwaka Patimosi hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Twisubiramu ibyaha bya sogokuruza wacu Mose mu gucika intege kwacu kwa mbere, kandi dukwiriye kubyatura. Dukwiriye kubyatura, kuko ubu tugeze mu mwaka wa 1856. Ubu hariho umucyo mushya werekeye “ibihe birindwi,” nk’uko byari biri icyo gihe. Ubu turi ku nzibacyuho iva i Laodikiya ijya i Filadelifiya, nk’uko urug movemento rwo mu ntangiriro rwari ku nzibacyuho iva i Filadelifiya ijya i Laodikiya mu 1856. Mu 1856, ba sogokuruza bacu bahagaritse gutangaza ukwiyongera k’ubumenyi ku byerekeye “ibihe birindwi.” Dushobora kuba tudashobora guhagarika gutangazwa kw’uwo mucyo, ariko rwose dushobora gufungira uwo mucyo inzugi z’imitima yacu. Dushobora kwigira nk’uko abubatsi ba mbere b’Abadivantisiti b’umunsi wa karindwi babigenje, ko ibuye mu by’ukuri ritari rihari, maze tugakomeza kurisitaraho. Ikibazo cyacu ni uko tudafite imyaka irenga ijana yo guhisha imitwe yacu mu musenyi, kuko imanza zatangiye juba gutangira.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
ئەگەر ئێمە ڕێگە بدەین ئەلفا و ئۆمێگا بەو بنەمایە فێرمان بکات کە کۆتایی شتێک بە دەستپێکی شتێک وێنە دەکرێت، ئاسان دەتوانین ببینین کە ئەلفا و ئۆمێگا پیشان دەدات کە پێشبینیی ناشڤیل لەلایەن باوباپیرانمانەوە تیپکراو بوو. کاتێک ئەم ڕاستییە دەنێسین، ئەوا دواتر بەرەوڕووی ئەو ڕاستییە دەبینەوە کە لەبەر ئەوەی دوای پێشبینییەکە، هەموو هەوڵێک بۆ دروستکردنی جۆرێک لۆژیکی مرۆیی بۆ بەرەنگارکردنەوەی پێشبینییە سەرنەکەوتووەکە، هیچی تر نەبوو جگە لە بەرگی هەنجیر. ئەوسا دەبینین کە خودا لەگەڵماندا نەدەڕۆیشت کاتێک لە خاکی دوژمن دا بووین. ئەو لەوێ بوو، بەڵام تەنها بەو مانایە کە لە دەرگاکانی دڵەکان دەدا، داوای چوونەژوورەوە دەکرد. ئەگەر بەرگی هەنجیری لۆژیکی مرۆیی لاببرێت، ئەوا لەوانەیە هەروەها ببینین کە ئینکار، یان ئەو لۆژیکی مرۆییە هەڵەیەی بەکاری هێناوە بۆ بەرەنگارکردنەوەی پێشبینیی ناشڤیل، بەڵگەی ئەوەیە کە ئێمە بە دژایەتی مەسیح دەڕۆیشتووین.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
لە ساڵی 1856دا، ئەدڤێنتیزمی فیلادێلفیا گۆڕا بۆ لاۆدیسیا، و ئەوان ئەوەیان دەزانی. یەزدان ئەوەی لە ڕێگەی وشەکانی پێغەمبەرەکە و هاوسەرەکەیەوە پشتڕاست کردەوە. مەسیح، وەستاو لە دەرگاکانی ئەو دڵانەی لاۆدیسیا، پێشنیاری چوونە ژوورەوە و نانخواردن لەگەڵیان کرد. ئەو خواردنەی کە هێنابووی بۆ ئەوەی لەسەری نان بخۆن، بەردی بنچینەی “seven times” بوو. ئەوان ڕەتیان کردەوە.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
Mu mwaka gwa 2023, uchukumisyo gwa ndeka gwa mwisho ubu guli kusumbula ukufuma mu Laodikia ukuya mu Filadelifia, pantu ulukuta lwa nane lwa ku mapingula mwa mambwega mwe saba. Shikulu Alfa na Omega alulimbikishishe ici ukupitila mu Cebo Cakwe ica “bucumi.” Kristu ubu aimine pa mulyango wa abo amang’umba ayuma ayafwa kale, alibapela ukwisa no kulya nabo; kabili ifyakulya ifyo alefwaya ukwabana nabo fyali fye ifyakulya fimo fine ifyo aeseshishe ukwabana na bashifwe mu 1856. Tacili fye fyakutemwa ifya mizingo ne mfundo sha cisambilisho ca “inshita cine lubali,” nga fyaliko ku bashifwe mu 1856. Awe, ni muti wakubaba uwa “inshita cine lubali,” kabili uwo muti ukufwaya umwenso wa mutima uwaluse, uyo lyonse usanga wa kosa ukumeena.
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Omwoyo gwa Mukama ne gunzijira nate, nga gwogera nti, Omwana w’omuntu, gamba omukulu wa Ttuulo nti, Bw’ati bw’ayogera Mukama Katonda nti; Kubanga omutima gwo gugulumiziddwa, era wayogera nti, Nze ndi Katonda, ntudde ku ntebe ya Katonda, wakati mu nnyanja; naye ggwe oli muntu, so si Katonda, newakubadde ng’oteeka omutima gwo ng’omutima gwa Katonda. Laba, ggwe oli mugezi okusinga Danyeri; tewali kyama kye bayinza okukukweka. Ezeekyeri 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Bamala tááléka twaatwishike mu buhanuzi bwa Nashville twatala kuba ba mano kukila Daniele?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
بو يوو أَوَّلِ نْغُونْغُو وَكِ شِي نِي، مِيمِي دانيالِي، كُوپِتِيا فِتابُ نِيلِفَهَامُ هِسابُ يَا مِيَاكَا، اَمْبَايو نِينو لَا بْوَانَا لِيلِمْجِيَا يِرِمِيَا نَبِي، كْوَمْبَا اَنْگَتِمِيزَا مِيَاكَا سَبْعِينِ كَتِكَ مَحَرِبِفُ يَا يِرُوسَالِيمُ. نِيكَزِيلِا وَجْهِي يَانْگُ كْوَا بْوَانَا مُونْگُ، نِيكِيتَفُوتَا كْوَا سَالَا نَا مَاؤُمْبِي، پَمُوجَا نَا فُونْگُو، نَا مُوَلِي وَ مَگُونِي، نَا مَجِيفُ. نِيكَاوُمْبَا كْوَا بْوَانَا مُونْگُ وَنْگُ، نِيكَفَانْيا اُنْگامِزِي وَنْگُ، نِيكَسِيمَا: اِي بْوَانَا، مُونْگُ مُكُو وَ وَ كُوتِيشَا، اُوَنافُا حَگَ نَا رَحِمَا كْوَا وَلِمْپِنْدَاو نَا كْوَا وَلِاوَشِيكَا اَمْرِي زَافُ. سِيسِي تُومِتِنْدَا دَمْبِي، نَا كُوتِنْدَا مَاؤُوو، نَا كُوفَانْيا وَووُوو، نَا كُوَاسِي؛ تِنَا كْوَا كُوجِيِيُونْدُوآ نَا مَآگِيزُو يَافُ نَا حُوكُمُ زَافُ. وَلَا هَتُكُوواسِكِيزَا وَاتُمِشِي وَافُ، مَانَبِي، وَلِيونِنَا كْوَا جِينَا لَافُ كْوَا وَفَالْمِي وَتُو، نَا مَاوَزِيرِي وَتُو، نَا بَابَا زِتُو، نَا كْوَا وَاتُو وَوْتِه وَا نْچِي. اِي بْوَانَا، هَكِي نِي يَافُ، لَكِينِي كْوَا سِيسِي نِي فَضَاحَة يَا نْيُوسُو، كَامَا لِيلِڤْيو سِيكُ هِي، كْوَا وَاتُو وَا يَهُودَا، نَا كْوَا وَكَآزِي وَا يِرُوسَالِيمُ، نَا كْوَا اِسْرَائِيلِ وَوْتِه، وَلِيو كَرِيبُ نَا وَلِيو مْبَالِي، كَتِكَ نْچِي زُوتِه اُلِيكُوَفُكُوزَا، كْوَا سَبَبُ يَا مَكُوسَا يَاو وَلِيُوكُوسَا جُو يَافُ. اِي بْوَانَا، كْوَا سِيسِي نِي فَضَاحَة يَا نْيُوسُو، كْوَا وَفَالْمِي وَتُو، نَا كْوَا مَاوَزِيرِي وَتُو، نَا كْوَا بَابَا زِتُو، كْوَا مَا تُومِتِنْدَا دَمْبِي جُو يَافُ. حُورُمَا نَا مَسَامَحَا نِي يَا بْوَانَا مُونْگُ وَتُو، اِنْگاوا تُولِمْوَاسِي؛ وَلَا هَتُكُوتِي سَوتِي يَا بْوَانَا مُونْگُ وَتُو، كُوئِنِنْدَا كَتِكَ شَرِيعَة زَافُ، اَمْبَازُو اَلِيزِوَيِكَا مْبِلِي زِتُو كْوَا كُپِتِيا وَاتُمِشِي وَافُ، مَانَبِي. نْدِيو، اِسْرَائِيلِ وَوْتِه وَمِوُونْگُوُوفُ شَرِيعَة يَافُ، هَتَا كْوَا كُوجِيِيُونْدُوآ، اِلِي وَاسِييتِي سَوتِي يَافُ؛ كْوَا هِيو لَانَا هِي لِيمْوَا، نَا كِيَاپُو اَمْبَچُو كِمِيانْدِيفَا كَتِكَ شَرِيعَة يَا مُوسَى، مُتُمِشِي وَا مُونْگُ، كْوَا سَبَبُ تُولِمْتِنْدِيَا دَمْبِي. نَا يِي اَمْيَاتِمِيزَا مَانِينو يَافُ اَمْبَايو اَلِينِنَا جُو يَاتُو، نَا جُو يَا وَاَمُزِي وَتُو وَلِيُوتُحُوكُمُ، كْوَا كُولِيتَا جُو يَاتُو مَاُوُو مَكُوبْو؛ كْوَا مَا چِينِي يَا مْبِينْگُو يَوْتِه هَپَجَفَانْيِيكَا يََلِيَوفَانْيِيكَا جُو يَا يِرُوسَالِيمُ.
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
Kama ilivyoandikwa katika torati ya Musa, maovu haya yote yametupata; lakini hatukumwomba BWANA, Mungu wetu, kwa sala, ili tugeuke kutoka maovu yetu na kuifahamu kweli yako. Kwa hiyo BWANA ameikesha hiyo mabaya, akayaleta juu yetu; kwa maana BWANA, Mungu wetu, ni mwenye haki katika kazi zake zote azifanyazo; kwa maana hatukuitii sauti yake. Na sasa, Ee BWANA, Mungu wetu, uliyewatoa watu wako kutoka nchi ya Misri kwa mkono wenye nguvu, ukajipatia jina, kama ilivyo leo hii; tumefanya dhambi, tumetenda maovu. Ee Bwana, kwa kadiri ya haki zako zote, nakusihi, ghadhabu yako na hasira yako na ziondoke kutoka mji wako Yerusalemu, mlima wako mtakatifu; kwa sababu kwa ajili ya dhambi zetu na maovu ya baba zetu, Yerusalemu na watu wako wamekuwa aibu kwa wote wanaotuzunguka. Basi sasa, Ee Mungu wetu, sikia sala ya mtumishi wako na dua zake, ukangazie uso wako patakatifu pako palipoachwa ukiwa, kwa ajili ya Bwana. Ee Mungu wangu, tega sikio lako, usikie; fumbua macho yako, uone ukiwa wetu, na mji uitwao kwa jina lako; maana hatusogezi dua zetu mbele zako kwa sababu ya haki zetu, bali kwa sababu ya rehema zako nyingi. Ee Bwana, sikia; Ee Bwana, samehe; Ee Bwana, sikiliza ukatende; usikawie, kwa ajili yako mwenyewe, Ee Mungu wangu; kwa maana mji wako na watu wako wanaitwa kwa jina lako. Na nilipokuwa nikisema, na kuomba, na kuungama dhambi yangu na dhambi ya watu wangu Israeli, na kuleta dua yangu mbele za BWANA, Mungu wangu, kwa ajili ya mlima mtakatifu wa Mungu wangu; naam, nilipokuwa bado nikisema katika kuomba, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akirushwa kwa kasi, aliniguza karibu na wakati wa dhabihu ya jioni. Akanifahamisha, akasema nami, na kunena, Ee Danieli, sasa nimetoka ili nikupatie hekima na ufahamu. Danieli 9:2–22.