The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Zvishongo zvehope dzaWilliam Miller zvichapenya kakapetwa kagumi kupfuura zvazvakapenya munhoroondo yavaMillerite. Kunzwisisa kwevaMillerite pamusoro peruzivo rwakawedzerwa munguva yenhoroondo yavo kwakanga kwakarurama, asi kusina kukwana. Kana kunzwisisa kwavo kwaiswa munzvimbo yenhoroondo yakanyatsojeka, kunoratidza zvazvinoreva zvakakomba zvikuru, nokuti hakungowedzeri chete chokwadi chechiporofita chinomiririrwa nezvishongo izvozvo, asiwo kunoburitsa muyedzo wemhandara gumi wamazuva okupedzisira. Kunzwisisa kwevaMillerite kunomiririrwa pamachati maviri evapayona (1843 na1850). Machati ose ari maviri akanga ari kuzadzikiswa kwamatafura akaporofitwa muchitsauko chechipiri chaHabhakuki, uye chokwadi chokuti machati acho akanga ari kuzadzikiswa kwaHabhakuki, uyewo kuti izvozvo zvokwadi chaizvo ndizvo zvakanga zviri zvokwadi dzepasi dzakavambwa paAdventism, zvakaratidzwa saizvozvo neMweya weChiporofita.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Kumvetsetsa kwa zina mwa zowonadi zoyambirira kunawonjezedwa mu ulemerero pamene a Millerite anatsogoleredwa kulowa m’kumvetsetsa kwa malo opatulika akumwamba ndi zowonadi zogwirizana ndi malo opatulika amenewo, pambuyo pa kukhumudwitsidwa kwakukulu kwa pa 22 October, 1844. Koma kusintha kwa Adventism kulowa mu chikhalidwe cha Laodikaya mu 1856, ndi kukana kwawo kotsiriza kwa “nthawi zisanu ndi ziwiri” mu 1863, kunawatsogolera kulowa m’chipululu cha Laodikaya. Palibe chowonadi chofunika kwambiri chimene chinatulutsidwa kudzera mu Adventism kuyambira m’ma 1850. Ngati mukukaikira mawu amenewo, sonyezani chifukwa chake ali olakwika.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Millerite-va vaive vakarurama pakunzwisisa kwaDhanieri chitsauko 2, asi kunzwisisa kwavo kwakanga kwakaganhurirwa. Adventism haina kumbopfuurira mberi kupfuura kunzwisisa kweMillerite. Nhasi uno umambo hwose husere hunomiririrwa muna Dhanieri chitsauko 2 hunogona kuonekwa, sezvinogonawo kuonekwa chiratidzo chaDhanieri achinyengetera kuti anzwisise chakavanzika chehope dzaNebhukadhinezari. Chakavanzika ichocho chinomiririra chakavanzika chokupedzisira chouporofita, (vaporofita vose vari kuratidza mazuva okupedzisira), uye chakavanzika chokupedzisira chouporofita ndicho chinonzi naJohani Zvakazarurwa zvaJesu Kristu. Chakavanzika ichocho chinosunungurwa chisimbiso kana “nguva yava pedyo,” nguva yokuvharwa kwemukana wokuyedzwa isati yasvika, uye chakavanzika ichocho chava kusunungurwa chisimbiso zvino, kune avo vanosarudza kuona.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Kuzwisisa kwa Wamillerite kuhusu “cha misi yose” mu buku la Daniele kwazindikirika na msindzo kuti nkhwakulungama, kweni pofika mu 1901, Chiadventisti chayamba njira yakukana unenesko wakwamba uwu wa pa maziko, ndipo pofika mu ma 1930’s Chiadventisti chikawereraso ku kaonero kakale ka Chiprotestanti, kakene kakuti “cha misi yose” chikwimira mbali yinyake ya uteŵeti wa Khristu mu malo ghakupatulika. Kaonero ako ka Satana, Mzimu wa Ulosi ukuti, kakafuma kwa “ŵangelo awo ŵakachimbizgika kuchanya.” Muhanya uno kaonero kakulondola ka Wamillerite ka “cha misi yose,” kakuwoneka kuti nkhasoŵe yayi waka chisimbo cha upagani, kweni chomenechomene chisimbo cha kupanduka kwa Chiadventisti, uko kukwiza kupuluskika kwakofya pa awo ŵakutemwa yayi unenesko.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
VaMilleri vakatungamirirwa kuzuva chairo rokupera kwemakore zviuru zviviri nezana zvitatu, uye chiAdventism pakarepo mushure meKusuwa Kukuru chakaziva chiedza chakawedzerwa chakanga chakabatana nechiporofita ichocho; asi nokuramba kwavo “nguva nomwe,” kubva muna 1856 kusvikira muna 1863, uye kunyange kusvikira nanhasi chaiyo, havana kuona chiedza chinopfuurira mberi kubva padzidziso yavanoti ndiyo mbiru yavo huru nenheyo. Nhasi “nguva nomwe” dzinogona kuonekwa, (navo vanoda kuona), sedzakabatana zvakananga nenguva imwe neimwe yechiporofita chemakore zviuru zviviri nezana zvitatu.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Makore makumi mana nepfumbamwe okutanga anomirira kutenderera kwokuti nyika izorore mugore rechinomwe rimwe nerimwe, kunodzokororwa kanomwe. Makore mazana mana namakumi mapfumbamwe haangomiriri nguva yokuedzwa kweIsraeri yekare bedzi, asiwo anoratidza kuti kwaizopfuura makore mangani okupandukira murayiro wokubvumira nyika kuti izorore, kuti kuunganidzwe hwerengedzo hwamakore makumi manomwe ayo nyika yakadzivirirwa kuzorora (iyo iri nguva yokutapwa nokuda kwokupandukira ikoko chaiko). Vhiki rakasimbiswa naKristu sesungano rakarongwa nemakore matatu nehafu kusvika pamuchinjikwa, nemakore matatu nehafu mushure memuchinjikwa. Muvhiki iroro Kristu akanga achiunganidza vanhu vose, nokuti akati, kana akakwidzwa kumusoro, achaunganidza vanhu vose.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Zvino ndiko kutongwa kwenyika ino; zvino muchinda wenyika ino achadzingirwa kunze. Uye ini, kana ndasimudzwa kubva panyika, ndichakwevera vanhu vose kwandiri. Johani 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Mazuva zviuru zviviri namazana mashanu namakumi maviri umo Kristu akasimbisa sungano uye akaunganidzira vanhu kwaAri, anomiririra makore zviuru zviviri namazana mashanu namakumi maviri ayo Mwari akaparadzira nawo vanhu Vake vaimupandukira, nokuda kwegakava resungano Yake. “Nguva nomwe” dzakaitirwa ushe hwokumusoro hwaIsraeri, dzinomiririra kuparadzirwa kwamakore zviuru zviviri namazana mashanu namakumi maviri kwakavamba muna 723 BC ndokuguma muna 1798. Gore ra538 rinopatsanura nguva mbiri idzi uye rinoumba nguva mbiri dzinotevedzana dzemakore ane chiuru nemazana maviri namakumi matanhatu. Nguva yokutanga ichimiririra kutsikwa-tsikwa kwenzvimbo tsvene neuto nechipegani, uye yechipiri kutsikwa-tsikwa kwakaitwa nechihupapa.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“nguva nomwe,” dzemakore zviuru zviviri namazana mashanu namakumi maviri dzakatarisana noumambo hwokumaodzanyemba, dzakatanga muna 677 BC, dzikaguma muna 1844, uye dzakapera pana Gumiguru 22, 1844. Icho chiratidzo chokutukwa kwesungano, uye chakapedziswa nokuridzwa kwehwamanda yejubheri yaifanira kuridzwa paZuva reYananiso. Zuva reYananiso rechimiro chaicho rakatanga pana Gumiguru 22, 1844 rinomirira nguva yakati. Ndiyo nguva yoKutongwa Kwekuferefeta, uye mukati menguva iyoyo hwamanda yejubheri yakabatana nedenderedzwa dzvene renomwe yaifanira kuridzwa.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga tarumbeta, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Kuvhunduka kweLipenga rechinomwe, kwakatanga musi wa22 Gumiguru 1844, kunomirira Lipenga reJubheri rechikamu chitsvene chezvinomwe, sezvakaratidzwa muna Revhitiko makumi maviri neshanu. VaMillerite vakazopedzisira varurama pakutara nguva kwechiporofita chemakore zviuru zviviri nemazana matatu, uye Adventism yakazosvika pakunzwisisa zvimwe zvacho nguva pfupi mushure meKusuwa Kukuru, asi “dombo rinokosha” raMiller renguva yemakore zviuru zviviri nemazana matatu rava kupenya nhasi kakapetwa kagumi kupfuura pakutanga. Hunhu hwose hwechiporofita hwezvikamu zvinomwe zvinomiririrwa mukati menguva yemakore zviuru zviviri nemazana matatu, hune kubatana kwakananga kwechiporofita nemakore zviuru zviviri nemazana mashanu nemakumi maviri (“nguva nomwe”), eRevhitiko zvitsauko makumi maviri neshanu nemakumi maviri nenhanhatu.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
VaMillerite vakaramba zvairehwa nechiPurotesitendi chakatsauka nechiKaturike kuti “vabvuti vavanhu vako,” avo “vakazvikudza,” uye “vakawa,” vaiva chiratidzo chaAntiochus Epiphanes, uye vakanga vakarurama. Vaiziva uye vakadzivirira chokwadi chokuti ndiro Roma, muShoko rouporofita rwaMwari, rinomiririrwa se“vabvuti vavanhu vako vakasimbisa chiratidzo,” kwete mumwe mambo weSiria asingazivikanwi uye asina kukosha munhoroondo anonzi ndiye akasimbisa chiratidzo.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Nhasi vadzidzisi vezvehumwari veAdventist vanodzidzisa kuti “makororo avanhu vako” ndiAntiochus Epiphanes. Nhasi, nharo iyo munhoroondo yeMillerite yakaratidza kuti vanhu vechibvumirano chekutanga vakanga vachidarikwa havana, uye vaisagona, kunzwisisa chiratidzo (izvo zvinotsinhirwa nekunzwisisa kwakarurama kwe“makororo avanhu vako”), yava kudzokororwa zvakare nevanhu vechibvumirano chekutanga vari zvakare kuchidarikwa.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Pakusina chiratidzo, vanhu vanoparara; asi anochengeta murayiro, akaropafadzwa iye. Zvirevo 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
VaMillerite vakadzidzisa nenzira yakarurama kuti makore zviuru zviviri nemazana mashanu nemakumi maviri (“nguva nomwe”), eRevhitiko 26, akanga ari uprofita hwenguva hwakareba zvikuru uye hwekupedzisira muBhaibheri; asi Adventism yeRaodhikia yakaramba “chishongo” ichocho muna 1863, uye nhasi zvinoonekwa, (navaya vanoda kuona), kuti havasi VaMillerite chete vakanga vakarurama pakuzivisa “nguva nomwe” seuprofita hwenguva hwakareba zvikuru muBhaibheri, asiwo kuti “kutukwa,” uko kuri kutsamwa kwaMwari, kwakaitwa pamusoro poushe hwokumusoro noushe hwokumaodzanyemba hwaIsraeri zvose.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Nhasi zvinogona kuonekwa kuti mhedziso dzakasiyana dzekutsamwa kuviri uko bhuku raDanieri rinotaura nezvako (sezvinoitawo vamwe vaporofita), dziri semagumo maviri—ekutanga neekupedzisira—enguva yemakore makumi mana nenhanhatu, apo Kristu akamisa temberi yeMillerite, sezvakaratidzirwa nemazuva makumi mana nenhanhatu akapedzwa naMozisi ari pagomo achigamuchira mirayiridzo yokuvaka tabhenakeri yerenje; uye nemakore makumi mana nenhanhatu okuvandudzwa kwetemberi kwakaitwa naHerodhi uko vaFarisi vakataura nezvako muhurukuro yavo naKristu pamusoro pokuti Iye “aizomutsa” sei, kubudikidza nokucheneswa kwetemberi yakanga “yaparadzwa” nevatengesi navashanduri vemari, uyezve nokumuka kwetemberi Yake yomunhu yakasikwa nemakromozomu makumi mana nenhanhatu. Nhasi, zvokwadi dzepasi dzose dzeMillerite dzakarurama sezvadzakanga dzakamboita, asi zvino dzadzama zvakapetwa kagumi.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Nhasi zvinogona kuonekwa (navo vanoda kuona), kuti apo Kristu akazvizivisa saPalmoni (Muverengi Anoshamisa, kana kuti Muverengi Wezvakavanzika) mundima yegumi netatu, muchitsauko chechisere chaDanieri, akanga achiratidza kubatana pakati pechiratidzo chaimiririra nguva yemakore zviuru zviviri namazana matatu nechimwewo chiratidzo chaimiririra makore zviuru zviviri namazana mashanu nemakumi maviri. Kana ukama hwenguva mbiri idzi dzechiporofita hwacherechedzwa, zvinogona kuonekwa kuti dzakabatana zvakananga nemakore chiuru chimwe namazana maviri nemakumi matanhatu okutonga kwoupapa, ayowo akabatanawo nemakore chiuru chimwe namazana maviri nemakumi mapfumbamwe aDanieri gumi nembiri uyewo nemakore chiuru chimwe namazana matatu nemakumi matatu namashanu endima imwe cheteyo.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Pane kubatana kwakawanda kunonanga kwenguva dzouprofita kwakabatana nezviratidzo zviviri zvemundima gumi nenhatu negumi neina dzaDanieri 8, asi kunongozivikanwa navaya vanoda kuona. Asi nhasi, kupfuura kubatana kwenguva dzose dzose dzinounzwa pamwe chete nezviratidzo zviviri izvi, pane kuzarurwa kwezita raPalmoni (Mushamisi Wokuverenga, kana Muverengi Wezvakavanzika). VaMillerite vakanga vakarurama pamusoro pemavhesi maviri aya, asi vaiva vakaganhurirwa, uye nhasi Adventism iri murima rakazara chose chose.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Zviregererei, mushamisike; danidzai, muchidanidzira: vakadhakwa, asi kwete newaini; vanodzedzereka, asi kwete nechidhakwa. Nokuti Jehovha akadurura pamusoro penyu mweya wehope huru, akafukidza meso enyu; vaporofita navatongi venyu, vaoni, akavafukidza. Uye chiratidzo chezvose chava kwamuri samashoko ebhuku rakaiswa chisimbiso, ravanopa kuna iye akadzidza, vachiti, Verenga izvi, ndinokumbira; iye ndokuti, Handigoni; nokuti chakaiswa chisimbiso. Uye bhuku rinopiwa kuna iye asina kudzidza, vachiti, Verenga izvi, ndinokumbira; iye ndokuti, Handina kudzidza. Isaya 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Hanzvadzi White vanoratidza kuti William Miller akapiwa “chiedza chikuru” pamusoro pebhuku raZvakazarurwa, asi kunzwisisa kwake kwezvitsauko gumi nezviviri, gumi nezvitatu, gumi nezvinomwe, negumi nezvisere zveZvakazarurwa kwakanga, muchidimbu, kusiri kwechokwadi. Kunzwisisa ikoko kusiri kwechokwadi hakumiririrwi pamachati matsvene maviri aya, asi chinomiririrwa kubva mubhuku raZvakazarurwa, chitsauko chepfumbamwe, ndiro “dombo rinokosha” rokuti ChiIslam chinomiririrwa neMatambudziko matatu.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Varidzi navanhu vakatarisa bhuku raZvakazarurwa sechinhu chine zvakavanzika uye chisina kukosha zvakanyanya sezvimwe zvikamu zveMagwaro Matsvene. Asi ndakaona kuti bhuku iri, zvirokwazvo, chizaruro chakapiwa kuti chibatsire zvikuru avo vaifanira kurarama mumazuva okupedzisira, kuti chivatungamirire pakuziva nzvimbo yavo yechokwadi nebasa ravo. Mwari akatungamirira pfungwa dzaWilliam Miller kuzviporofita uye akamupa chiedza chikuru pamusoro pebhuku raZvakazarurwa.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Mashoko anoti “chiedza chikuru” muzvinyorwa zvaSista White ane ruzivo rukuru zvikuru. Miller ainzwisisa machechi, zvisimbiso, nemabhosvo eZvakazarurwa, nokuti vatumwa vatsvene “vakatungamirira pfungwa dzake” pamusoro pezvidzidzo izvi. “Chiedza chikuru” chakapiwa kuna Miller chakamiririrwa pamahwendefa matsvene maviri, uye zvokwadi dzedzidziso dzaive “chiedza chikuru” dzakaratidzwa muhope dzake se“zvishongo”. Adventism yakapiwa “chiedza chikuru” ichocho, ikatanga kuchifukidza nezvishongo zvekunyepedzera kutanga muna 1863. Nheyo ye“chiedza” ndeyokuti “chiedza” ndicho chinoshandiswa naKristu kutonga munhu kana vanhu.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
“Nuru” siyo tu ndiyo inayowahukumu watu, bali pia ile “nuru” ambayo wangeweza kuwa nayo kama wasingeipinga (kama walivyofanya mwaka 1856, ukiwa mfano mmoja tu miongoni mwa mingi). Sifa nyingine inayohusishwa na “nuru” ni kwamba “nuru” inayokataliwa huzaa kiwango kinacholingana cha giza. Uadventista ulikataa na kufunika “nuru kuu” aliyopewa Miller na Mungu, ambayo inawakilisha misingi ya Uadventista.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“ଯିଏ ବାହ୍ୟ ପରତର ତଳକୁ ଦେଖନ୍ତି, ଯିଏ ସମସ୍ତ ମନୁଷ୍ୟଙ୍କ ହୃଦୟକୁ ପଢନ୍ତି, ସେ ‘ବଡ଼ ଆଲୋକ’ ପାଇଥିବାମାନଙ୍କ ବିଷୟରେ କହୁଛନ୍ତି: ‘ସେମାନେ ନିଜମାନଙ୍କର ନୈତିକ ଓ ଆତ୍ମିକ ଅବସ୍ଥାକାରଣେ ନ ପୀଡ଼ିତ ହେଉଛନ୍ତି, ନ ଆଶ୍ଚର୍ୟଚକିତ ହେଉଛନ୍ତି।’ ହଁ, ସେମାନେ ନିଜ ନିଜ ପଥକୁ ବାଛିଛନ୍ତି, ଏବଂ ସେମାନଙ୍କର ପ୍ରାଣ ସେମାନଙ୍କ ଘୃଣ୍ୟ କାର୍ଯ୍ୟମାନଙ୍କରେ ଆନନ୍ଦ ପାଉଛି। ‘ମୁଁ ମଧ୍ୟ ସେମାନଙ୍କର ଭ୍ରମକୁ ବାଛିବି, ଏବଂ ସେମାନେ ଯାହାକୁ ଭୟ କରନ୍ତି, ତାହା ସେମାନଙ୍କ ଉପରେ ଆଣିବି; କାରଣ ମୁଁ ଡାକିଲେ, କେହି ଉତ୍ତର ଦେଲା ନାହିଁ; ମୁଁ କହିଲେ, ସେମାନେ ଶୁଣିଲେ ନାହିଁ; କିନ୍ତୁ ସେମାନେ ମୋର ଦୃଷ୍ଟିରେ ମନ୍ଦ କାମ କଲେ, ଏବଂ ଯେଠାରେ ମୋର କୌଣସି ଆନନ୍ଦ ନଥିଲା, ସେହିକୁ ବାଛିଲେ।’ ‘ଈଶ୍ୱର ସେମାନଙ୍କ ଉପରେ ପ୍ରବଳ ଭ୍ରମ ପଠାଇବେ, ଯେଣିକି ସେମାନେ ମିଥ୍ୟାକୁ ବିଶ୍ୱାସ କରନ୍ତୁ,’ କାରଣ ସେମାନେ ଉଦ୍ଧାର ପାଇବା ପାଇଁ ‘ସତ୍ୟପ୍ରତି ପ୍ରେମକୁ ଗ୍ରହଣ କରିନଥିଲେ,’ ‘ବରଂ ଅଧର୍ମରେ ଆନନ୍ଦ ପାଇଥିଲେ।’ ଯିଶାୟ 66:3, 4; 2 ଥେସଲନୀକୀୟ 2:11, 10, 12।”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Pamusoro mudzidzisi wekudenga akabvunza achiti: ‘Chii chimwe chinyengeri chine simba kupfuura kunyepedzera kunokanganisa pfungwa kuti muri kuvaka panheyo yakarurama uye kuti Mwari anogamuchira mabasa enyu, asi chokwadi chiri chekuti muri kuita zvinhu zvizhinji maererano nehurongwa hwenyika uye muri kutadzira Jehovha? Haiwa, kunyengera kukuru, kunyengedzwa kunokwezva, kunobata pfungwa dzevanhu, apo avo vakanga “vakamboziva chokwadi,” vanokanganisa chimiro chokunamata vachichifungira kuti ndiwo mweya nesimba razvo; apo vanofunga kuti vakapfuma, vakawedzerwa pfuma, uye havana chavanoshaiwa, asi muchokwadi vanoshaiwa zvinhu zvose.’” Testimonies, vhoriyamu 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
ILawodikea, eyaba yi-Adventism ngo-1856, imelela labo ababekade benikwe “ukukhanya okukhulu,” kodwa abamiselwe ukwamukela “inkohliso enamandla” yaseThesalonika yesiBili, ngesikhathi sonke bekholwa ukuthi isisekelo samanga abasimisile ngokwethula izinhlamvu zemali zomgunyathi namagugu omgunyathi simiswe nguNkulunkulu, kanti empeleni siyisisekelo esakhiwe phezu kwesihlabathi. I-Adventism “iyibandla eliye laba nokukhanya okukhulu, nobufakazi obukhulu,” kodwa “iyibandla” elilahle “umyalezo iNkosi” “eyayiwuthumile”, futhi kusukela lapho selamukela “izimangalo ezingenangqondo kakhulu nezinsolo zamanga nemfundiso-mbono zamanga”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“విశుద్ధీకరింపబడని పరిచారకులు దేవునికి విరోధముగా తమను తాము సమాయత్తం చేసుకుంటున్నారు. వారు ఒక్కటే శ్వాసలో క్రీస్తును గాను ఈ లోకపు దేవునిని గాను స్తుతిస్తున్నారు. పైకి వారు క్రీస్తును స్వీకరిస్తున్నట్లు ప్రకటించినా, వారు బరబ్బాను ఆలింగనం చేసుకుంటున్నారు; తమ కార్యములచేత, ‘ఈ మనిషిని కాదు, బరబ్బానే’ అని చెబుతున్నారు. ఈ పంక్తులను చదివే వారందరు జాగ్రత్త పడుదురు గాక. సాతాను తాను ఏమి చేయగలనో దాని విషయమై గొప్పలాడుతున్నాడు. క్రీస్తు తన సంఘములో ఉండునట్లు ప్రార్థించిన ఐక్యతను తాను చెదరగొట్టుదునని అతడు తలంచుతున్నాడు. అతడు చెప్పుచున్నాడు, ‘నేను వెళ్లి, సాధ్యమైన వారిని మోసపరచుటకు, విమర్శించుటకు, దోషారోపణ చేయుటకు, అసత్యముగా చూపుటకు అబద్ధపు ఆత్మనై నుండెదను.’ “గొప్ప వెలుగును,” గొప్ప సాక్ష్యమును పొందిన సంఘము మోసమునకు పుత్రుడైన అబద్ధసాక్షిని ఆతిథ్యమిచ్చినయెడల, ఆ సంఘము ప్రభువు పంపిన సందేశాన్ని విసర్జించి, అత్యంత అసంగతమైన వాదనలను, అబద్ధపు ఊహలను, అబద్ధపు సిద్ధాంతాలను స్వీకరించును. వారి మూర్ఖత్వమును చూచి సాతాను నవ్వుచున్నాడు; యథార్థ సత్యము ఏమిటో అతనికి తెలిసియున్నది.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Vazhinji vachamira papurupiti dzedu vakabata mwenje wechiporofita chenhema mumaoko avo, wakabatidzwa kubva pamwenje wegehena waSatani. Kana kusava nechokwadi nokusatenda zvikachengetedzwa mumwoyo, vashumiri vakatendeka vachabviswa pakati pevanhu vanofunga kuti vanoziva zvikuru. ‘Dai iwe waiziva,’ akadaro Kristu, ‘iwewo, panguva ino yezuva rako, zvinhu zvinobata rugare rwako! asi zvino zvakavanzirwa meso ako.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“ចំណែកឯមូលដ្ឋានរបស់ព្រះ ទ្រង់ឈរមាំមួនជានិច្ច។ ព្រះអម្ចាស់ទ្រង់ស្គាល់អស់អ្នកដែលជារបស់ទ្រង់។ អ្នកបម្រើដែលបានញែកជាបរិសុទ្ធ មិនត្រូវមានកលល្បិចនៅក្នុងមាត់របស់ខ្លួនឡើយ។ គាត់ត្រូវតែបើកចំហដូចពន្លឺថ្ងៃ បរិសុទ្ធពីរាល់ស្នាមប្រឡាក់នៃអំពើអាក្រក់ទាំងអស់។ ការបម្រើ និងការបោះពុម្ពផ្សាយដែលបានញែកជាបរិសុទ្ធ នឹងក្លាយជាអំណាចមួយក្នុងការបញ្ចេញពន្លឺនៃសេចក្ដីពិតលើជំនាន់វៀចវេរនេះ។ បងប្អូនអើយ ពន្លឺ បន្ថែមទៀត ពន្លឺ គឺជាអ្វីដែលយើងត្រូវការ។ ចូរផ្លុំត្រែនៅស៊ីយ៉ូន; ចូរបន្លឺសំឡេងព្រមាននៅលើភ្នំបរិសុទ្ធ។ ចូរប្រមូលពលទ័ពរបស់ព្រះអម្ចាស់ ដោយមានចិត្តដែលបានញែកជាបរិសុទ្ធ ដើម្បីស្ដាប់អ្វីដែលព្រះអម្ចាស់នឹងមានបន្ទូលដល់ប្រជារាស្ត្ររបស់ទ្រង់; ពីព្រោះទ្រង់បានបន្ថែមពន្លឺសម្រាប់អស់អ្នកដែលនឹងស្ដាប់។ ចូរឲ្យពួកគេប្រដាប់អាវុធ និងត្រៀមខ្លួនរួចជាស្រេច ហើយឡើងទៅក្នុងសមរភូមិ—ដើម្បីជួយព្រះអម្ចាស់ទាស់នឹងអ្នកខ្លាំងពូកែ។ ព្រះទ្រង់ផ្ទាល់នឹងធ្វើការជំនួសអ៊ីស្រាអែល។ អណ្ដាតកុហកទាំងអស់នឹងត្រូវបានបំបិទ។ ដៃរបស់ទេវតានឹងផ្ដួលរំលំគម្រោងបោកបញ្ឆោតដែលកំពុងត្រូវបានបង្កើតឡើង។ បន្ទាយការពាររបស់សាតាំងនឹងមិនអាចមានជ័យជម្នះបានឡើយ។ ជ័យជម្នះនឹងអមដំណើរសាររបស់ទេវតាទីបី។ ដូចដែលមេបញ្ជាការនៃពលទ័ពរបស់ព្រះអម្ចាស់បានរំលំកំពែងក្រុងយេរីខូ ដូច្នោះដែរ ប្រជាជនរបស់ព្រះអម្ចាស់ដែលកាន់តាមបញ្ញត្តិរបស់ទ្រង់ នឹងមានជ័យជម្នះ ហើយអង្គធាតុប្រឆាំងទាំងអស់នឹងត្រូវចាញ់បរាជ័យ។ កុំឲ្យព្រលឹងណាមួយរអ៊ូរទាំចំពោះអ្នកបម្រើរបស់ព្រះ ដែលបានមករកពួកគេដោយមានសារដែលផ្ញើមកពីស្ថានសួគ៌។ កុំបន្តរើសកំហុសក្នុងពួកគេទៀតឡើយ ដោយនិយាយថា ‘ពួកគេវិជ្ជមានពេក; ពួកគេនិយាយខ្លាំងពេក។’ ពួកគេអាចនិយាយខ្លាំងមែន; ប៉ុន្តែតើវាមិនចាំបាច់ទេឬ? ព្រះនឹងធ្វើឲ្យត្រចៀករបស់អ្នកស្ដាប់ឈឺញ័រ ប្រសិនបើពួកគេមិនព្រមស្តាប់ព្រះសូររបស់ទ្រង់ ឬសាររបស់ទ្រង់។ ទ្រង់នឹងប្រកាសទោសដល់អស់អ្នកដែលតតាំងនឹងព្រះបន្ទូលរបស់ព្រះ។”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satana a veka matanho oṱhe a konadzeaho uri hu si dzhene tshithu vhukati hashu sa lushaka uri tshi ri sole nahone tshi ri kaidze, na u ri ṱuṱuwedze uri ri vhee kule vhukhakhi hashu. Fhedzi hu na vhathu vha no ḓo hwala areka ya Mudzimu. Vhaṅwe vha ḓo bva vhukati hashu vha si tsha ḓo hwala areka. Fhedzi avha vha nga si kone u fhaṱa mbondo dza u thivhela ngoho; ngauri i ḓo isa phanḓa nahone ya gonya u swika magumoni. Kale Mudzimu o vusa vhanna, nahone u kha ḓi vha na vhanna vha tshifhinga tshavho vho lindelaho, vho lugiselelwaho u ita zwe A laela—vhanna vha no ḓo fhira kha mikano ine ya tou nga mbondo dzo pendedzwaho nga seretse zwi sa khwaṱhi. Musi Mudzimu a tshi vhea Muya Wawe kha vhanna, vha ḓo shuma. Vha ḓo ḓivhadza ipfi ḽa Murena; vha ḓo takusa ipfi ḽavho sa phalaphala. Ngoho i nga si fhungudziwe kana ya xedza maanḓa ayo zwanḓani zwavho. Vha ḓo sumbedza vhathu vhutshinyi havho, na nnḓu ya Yakobo zwivhi zwayo.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Kuziva chiratidzo chaSatani che“zuva nezuva” sechiratidzo chaKristu kurumbidza “Kristu namwari wenyika ino mukufema kumwe chete. Kunyange vachizviti vanogamuchira Kristu, vanombundikira Bharabhasi, uye nezviito zvavo vanoti, ‘Kwete Uyu Murume, asi Bharabhasi.’” Zvokwadi dzinomiririrwa muhope dzaMiller se“matombo anokosha”, uye dzakaratidzwawo nomufananidzo pamatafura maviri matsvene, ndidzo “chiedza chikuru,” chakapiwa Miller, uye icho Adventism yakaramba.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Vanoti vari kurumbidza Kristu nechiratidzo chaSatani, uye vanoti vakamira pamusoro penheyo yaMwari, asi iri nheyo yokunyepedzera inounza kunyengedzwa kukuru kune vose vanomira pamusoro pechimiro ichocho chidzidziso chine mhosho. Hapana chitsva pasi pezuva, uye Israeri yanhasi iri kungofamba chete mutsoka dzouprofita dzeIsraeri yekare.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Khani tshithu tshithihi tshipfa mbilu yanga: Ndi u shaya huhulu lufuno lwa Xikwembu, lebyi lahlekeke hi ku ya emahlweni ku lwisana ni ku vonakala ni ntiyiso, ni hi nkucetelo wa lava va ngheneleke entirhweni hi ku hiseka, lava, emahlweni ka vumbhoni lebyi hlengeletiweke ehenhla ka vumbhoni, va tirhiseke nkucetelo ku sivela ntirho wa rungula leri Xikwembu xi ri rhumeke. Ndzi va komba etikweni ra Vayuda kutani ndzi vutisa ndzi ku, Xana hi fanele hi tshika vamakwerhu va hundza hi ndlela leyi fanaka ya ku lwisana hi vubofu, ku ya fika emakumu ka nkarhi wa tintswalo? Loko ku tshama ku ri ni vanhu lava a va lava swinene varindzi va ntiyiso ni va tshembekaka, lava nga ta ka va nga miyeti, lava nga ta huwelela vusiku ni nhlekanhi, va twarisa switsundzuxo leswi Xikwembu xi swi nyikeke, hi va Adventista va siku ra vunkombo. Lava va nga va ni ku vonakala lokukulu, mikateko ya minkarhi leyinene, lava, ku fana na Kapernawume, va tlakusiweke ku ya etilweni hi tlhelo ra mikateko, xana hi ku ka va nga tirhisi leswi, va ta siyiwa emunyameni lowu ringanaka ni vukulu bya ku vonakala loku va nyikiweke?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Ndzi navela ku khongotela vamakwerhu va hina lava nga ta hlengeletana eka Nhlengeletano-Nkulu leswaku va yingisa rungula leri nyikiweke eka Lavaodikiya. I vubofu bya njhani lebyi nga bya vona! Nhlokomhaka leyi yi tisiwe emahlweni ka n’wina hi ku phindhaphindha, kambe ku nga enerisiwi ka n’wina hi xiyimo xa n’wina xa moya a ku si va ka ku enta ni ku vava hilaha ku ringaneke leswaku ku humelerisa ku hundzuka. ‘U ri, Ndzi fuwile, ndzi engeteriwile hi swilo, naswona a ndzi pfumali nchumu; kambe a wu swi tivi leswaku u wansatiwa, u ni khombo, u xisiwana, u fuwile, u bofu, u tlhela u nga ambalanga nchumu.’ Nandzu wa ku tikanganyisa wu le henhla ka tikereke ta hina. Vutomi bya vukhongeri bya vo tala i mavunwa.” Manuscript Releases, vholumo 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Capernaum” ndiwo wakava guta rakasarudzwa naJesu seguta rake pachake.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“PaKapeniyamu Jesu aigara panguva dzekuzorora pakati penzendo Dzake dzekuenda nokudzoka, uye pakazozivikanwa seguta ‘Rake amene.’ Rakanga riri pamhenderekedzo yeGungwa reGarirea, uye pedyo nemiganhu yebani rakanaka reGenesareti, kana risiri pariri pacharo.” The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
क्रिस्टले कपरनहुमलाई त्यस्तै गरी छान्नुभयो, जसरी उहाँले प्राचीनकालमा यरूशलेमलाई छान्नुभएको थियो।
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Ati kwa mwanaye nitampa kabila moja, ili Daudi mtumishi wangu awe na taa daima mbele zangu katika Yerusalemu, mji nilioujichagulia ili niweke jina langu humo. 1 Wafalme 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Kristu akasarudza Adventism seguta rake muna 1844, uye pakasvika 1863, Adventism yakanga yavakazve guta re“Jeriko”, chiratidzo chekunyaradzwa nokupfuma kweRaodhikia. Sezvazvakanga zvakaita neIsraeri yekare, ndizvo zvazvakaitawo neIsraeri yemazuva ano. Adventism inotenda kuti ivo vagari veguta rinokosha raMwari, asi vakaramba “chiedza chikuru” chinopa uchapupu hwokuvagari. Sezvakanga zvakaita paShiro, panguva yaEri, Hofini naPinehasi, Adventism ichatongwa maererano ne“chiedza chikuru” chavakapihwa mukana wokugamuchira.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Pakati paavo vanozviti vana vaMwari, kushivirira kwakaratidzwa kwave kushoma sei, mashoko mazhinji anorwadza akataurwa, nokutuka kukuru kwakadii kwakataurwa pamusoro paavo vasiri vekutenda kwedu. Vazhinji vakatarisa avo vari vemamwe machechi savatadzi vakuru, asi Ishe haavatarisi saizvozvo. Avo vanotarisa saizvozvo pamusoro penhengo dzemamwe machechi, vanofanira kuzvininipisa pasi poruoko rune simba rwaMwari. Avo vavanopa mhosva vangangove vaingova nechiedza chiduku, mikana mishoma, namaropafadzo mashoma. Dai vakanga vakawana chiedza icho vazhinji venhengo dzemachechi edu vakawana, vangadai vakafambira mberi zvikuru kupfuura zvavakaita, uye vangadai vakamiririra kutenda kwavo zviri nani kunyika. Pamusoro paavo vanozvirumbidza nechiedza chavo, asi vachikundikana kufamba mariri, Kristu anoti, ‘Asi ndinoti kwamuri, Tiro neSidhoni zvichava zviri nani pazuva rokutongwa kupfuura imi. Uye iwe, Kapenaume [vaSeventh-day Adventists, vakagamuchira chiedza chikuru], wakakudzwa kusvikira kudenga [panyaya yamaropafadzo], uchaderedzwa kusvikira kugehena; nokuti dai mabasa esimba, akaitwa mauri, akaitwa muSodoma, guta iroro ringadai rakasara kusvikira nhasi. Asi ndinoti kwamuri, Nyika yeSodoma ichava zviri nani pazuva rokutongwa kupfuura iwe.’ Panguva iyoyo Jesu akapindura akati, ‘Ndinokuvongai, imi Baba, Ishe wedenga nenyika, nokuti makavanzira zvinhu izvi vakachenjera navanongwara [mukuona kwavo pachavo], mukazvizarurira kuvacheche.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Zvino, nokuti makaita mabasa ose aya, ndizvo zvinotaura Jehovha, uye ndakataura kwamuri, ndichimuka mangwanani-ngwanani ndichitaura, asi hamuna kunzwa; ndakakudanai, asi hamuna kupindura; naizvozvo ndichaita kuimba ino, inodanwa nezita rangu, yamunovimba nayo, nokunzvimbo yandakakupai imi namadzibaba enyu, sezvandakaita kuShiro. Uye ndichakudzingai pamberi pangu, sezvandakadzinga hama dzenyu dzose, iyo mbeu yose yaEfuremu.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Jehovha wakagadza pakati pedu masangano ane kukosha kukuru, uye anofanira kutungamirirwa, kwete sezvinotungamirirwa masangano enyika, asi maererano neurongwa hwaMwari. Anofanira kutarisirwa ziso rimwe chete rakaringana pakubwinya kwake, kuti nenzira dzose mweya iri kuparara iponeswe. Kuvanhu vaMwari zvapupu zveMweya zvakasvika, asi vazhinji havana kuteerera kururamiso, yambiro, nemazano.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘ယခု ဤအရာကို နားထောင်ကြလော့၊ အဉ္ဏာမရှိသော မိုက်မဲသော လူမျိုးအို၊ နားလည်မှုကင်းသောသူတို့အို။ မျက်စိရှိသော်လည်း မမြင်ကြ၊ နားရှိသော်လည်း မကြားကြ။ ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ သင်တို့သည် ငါ့ကို မကြောက်ကြသလော။ ငါ့ရှေ့တော်၌ မတုန်လှုပ်ကြသလော။ ပင်လယ်သည် ထိုကန့်သတ်ချက်ကို မကျော်လွန်နိုင်စေရန်၊ ငါသည် သဲကို ပင်လယ်၏ နယ်နိမိတ်အဖြစ် အစဉ်အမြဲတည်သော အမိန့်တရားဖြင့် ချထားပြီ။ ၎င်း၏ လှိုင်းများသည် လှုပ်ခတ်ဖောက်ပြန်သော်လည်း အနိုင်မယူနိုင်ကြ။ ဟောက်ကြသော်လည်း ထိုနယ်ကို မကျော်လွန်နိုင်ကြ။ သို့သော် ဤလူမျိုးသည် ပုန်ကန်၍ တော်လှန်သော နှလုံးရှိ၏။ သူတို့သည် လွဲသွား၍ ထွက်ခွာသွားကြပြီ။ သူတို့၏ နှလုံးထဲ၌လည်း၊ ငါတို့၏ဘုရားသခင် ထာဝရဘုရားကို ယခု ကြောက်ရွံ့ကြစို့ဟူ၍ မဆိုကြ။ ကိုယ်တော်သည် မိုးကို၊ အစမိုးနှင့် နောက်မိုးကိုပါ၊ သတ်မှတ်ထားသော အချိန်အလိုက် ပေးတော်မူ၏။ ရိတ်သိမ်းရာကာလအတွက် ခန့်ထားတော်မူသော ရက်သတ္တပတ်များကိုလည်း ကျွန်ုပ်တို့အတွက် ထိန်းသိမ်းတော်မူ၏။ သင်တို့၏ အပြစ်ဒုစရိုက်များက ဤကောင်းရာများကို လွဲဖယ်စေပြီ။ သင်တို့၏ အပြစ်များက ကောင်းသောအရာများကို သင်တို့ထံမှ တားဆီးထားပြီ။ ... သူတို့သည် တရားမစီရင်ကြ၊ မိဘမဲ့တို့၏ အမှုကိုပင် မစီရင်ကြသော်လည်း သူတို့သည် တိုးတက်ကြ၏။ ဆင်းရဲနွမ်းပါးသူတို့၏ အခွင့်အရေးကိုလည်း မစီရင်ကြ။ ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ဤအရာတို့ကြောင့် ငါသည် အပြစ်ပေးခြင်း မပြုရမည်လော။ ဤသို့သော လူမျိုးအပေါ် ငါ၏ဝိညာဉ်သည် လက်စားမချရမည်လော။’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Je, Bwana atalazimika kusema, ‘Usiwaombee watu hawa, wala usipaze sauti ya kilio au sala kwa ajili yao, wala usiniombee mimi: kwa maana sitakusikia’? ‘Kwa hiyo manyunyu yamezuiliwa, wala hapakuwa na mvua ya masika ya mwisho.... Je, tangu wakati huu hutaniitia, Baba yangu, wewe ndiwe kiongozi wa ujana wangu?’” Review and Herald, Agosti 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Tingaenderera mberi nekufungisisa kwedu pamusoro pe“chiedza chikuru” chakapiwa kuna William Miller pamusoro pebhuku raZvakazarurwa munyaya inotevera.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Kristo alipokuja ulimwenguni kudhihirisha dini ya kweli, na kuinua kanuni zinazopaswa kutawala mioyo na matendo ya wanadamu, uongo ulikuwa umejikita sana miongoni mwa wale waliokuwa wamepata nuru kubwa kiasi kwamba hawakuielewa tena nuru hiyo, wala hawakuwa na mwelekeo wa kuacha mapokeo yao kwa ajili ya kweli. Walimkataa Mwalimu wa mbinguni, wakamsulibisha Bwana wa utukufu, ili wapate kudumisha desturi zao wenyewe na mambo waliyobuni. Roho iyo hiyo hasa inadhihirika ulimwenguni leo. Wanadamu hawapendi kuichunguza kweli, wasije mapokeo yao yakavurugwa na utaratibu mpya wa mambo ukaanzishwa. Katika ubinadamu mna uwezekano wa kudumu wa kukosea, na kwa asili wanadamu huelekea kuyatukuza sana mawazo na maarifa ya kibinadamu, ilhali yaliyo ya Kiungu na ya milele hayatambuliwi wala kuthaminiwa.” Counsels on Sabbath School Work, 47.