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

Muk understanding ujumbe unaofunuliwa katika kitabu cha Ufunuo, ni jambo la lazima kutambua mizizi, maendeleo, na umuhimu wa Matengenezo ya Kiprotestanti. Mistari mitatu ya msingi ndani ya historia ya Matengenezo hayo inahusu Biblia, na mbinu sahihi inayopaswa kutumiwa katika kuijifunza Biblia, na pia kwamba wajumbe wateule katika historia hiyo ni alama za njia za historia hiyo. Kama ilivyo daima, Shetani alijaribu kuificha Biblia ya King James kwa njia ya bandia kadhaa, naye akatafuta kuificha mbinu sahihi ya kuielewa Biblia kwa njia ya bandia kadhaa; tena akatafuta kuwaficha wajumbe sahihi (alama za njia) walioinuliwa hatua kwa hatua katika historia hiyo.

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

“Asi Satani hakuwa mvivu. Sasa alijaribu kile ambacho amekuwa akijaribu katika kila vuguvugu jingine la matengenezo—kuwadanganya na kuwaangamiza watu kwa kuwavalisha bandia badala ya kazi ya kweli. Kama vile walivyokuwapo makristo wa uongo katika karne ya kwanza ya kanisa la Kikristo, ndivyo pia walivyozuka manabii wa uongo katika karne ya kumi na sita.” The Great Controversy, 186.

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

Mu nhoroondo yevaMillerite kubva muna 1840 kusvika muna 1844, jasi rechiPurotesitendi, (rinova rimwe remanyanga maviri echikara chinobva panyika, icho chiri United States), Adventism yevaMillerite yakava runyanga rwechiPurotesitendi. Panguva imwe cheteyo, machechi akanga amboti ari echiPurotesitendi akava chiPurotesitendi chakatsauka, kana sezvaaivazivisa vaMillerite, “vanasikana veRoma.” MaPurotesitendi pavakaramba shoko remutumwa wokutanga muna 1843, vakawa, uye vaMillerite vakaramba vachitakura jasi rechiPurotesitendi. Nhoroondo yevaMillerite ndiyo yakanga iri mugumo wakakwirira webasa raMwari mukuunza “chechi Yake murenje” pakunzwisisa kwakazara kweShoko raMwari.

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

Kuvhurwa kwekutonga kunoongorora kwakaunza muedzo womurayiro waMwari, uye zvikurukuru Sabata. Kuzivisa shoko rengirozi yechitatu kwaida kereke yaichengeta murayiro waMwari, wakanga wavigwa pasi petsika nemagariro epapa munguva yeNguva dzeRima. Kristu akaunza maPurotesitendi kunhoroondo ya1840 kusvika 1844 uye akaratidza muedzo waEria, uyo William Miller akafananidzirwa naye; uye maPurotesitendi paakaramba shoko raMiller vakadzokera kuRoma. Muedzo weshoko rengirozi yokutanga sezvarakaparidzwa naMiller wakafananidzirwa naEria paGomo reKarimeri.

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

Ipapo Eria akauya kuvanhu vose, akati, Muchasvika rinhiko muchikamhina pakati pemafungiro maviri? Kana Jehovha ari Mwari, mumutevere; asi kana Bhaari, muteverei. Vanhu vakasamupindura kana shoko rimwe chete. 1 Madzimambo 18:21.

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

Muna 1840, pavakatarisana neshoko raEriya, rakamirirwa naMiller nengirozi yokutanga, maPurotesitendi vakasarudza Bhaari!

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

Kuvandudzwa kweChechi yePurotesitendi kwaiva kusunungurwa kwezvokwadi dzeBhaibheri kwakatanga ne“nyamasase,” iyo yakavimbiswa kupiwa munguva yenhoroondo inomiririrwa nechechi yeTiatira. Kurwiswa kwakananga kwaBhaibheri kwakatanga mazana amakore akanga atotangira, uye kunoratidzwa zvakajeka mubhuku rinonzi *The Great Controversy*, zvikuru sei munhoroondo yeVaWaldensia. Muna 1930, Benjamin Wilkerson akaburitsa bhuku rinonzi *Our Authorized Bible Vindicated*. Bhuku iri rinonyora hondo yakarwiwa pamusoro pezvinyorwa zvitsvene zvepakutanga izvo zvakazozoshandiswa pakushandurirwa kweBhaibheri raMambo James, pamwe chete nezvinyorwa zvakasiyana-siyana zvenhema zvaSatani izvo zvakakurudzirwa uye zvichiri kukurudzirwa nevaKaturike, nePurotesitendi yakatsauka, pamwe nevaAdventisti veRaodhikia. Hondo iyi yakatanga kare zvikuru kusati kwasvika nguva yenhoroondo yeVaWaldensia, asi ivo ndivo chiratidzo chenzira uye mucherechedzo weavo vakapa upenyu hwavo vachipupurira kukosha kwezvinyorwa zvakarurama zvakazozodudzirwa muBhaibheri raMambo James ra1611.

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

Kubudiswa kweBhayibheli i-King James ngo-1611 kwadlula enqubweni ethile ecace kakhulu yokuhumusha. Inqubo yokuhumusha nokushicilela iBhayibheli yafezwa ngezinyathelo eziyisikhombisa zokukhiqiza. Yathatha futhi iminyaka eyisikhombisa ukuba iqedwe, kanti iminyaka eyisikhombisa yeBhayibheli iyizinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Lokho-ke, kambe, kuyinani elifanayo lezinsuku zesiprofetho uJesu aqinisa ngazo isivumelwano nabaningi ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye. Maphakathi nalelo sonto elingcwele uKristu wabethelwa esiphambanweni, futhi kambe noKristu obethelwe esiphambanweni uyisizinda seBhayibheli. Lezo zinyathelo eziyisikhombisa zokukhiqiza iZwi likaNkulunkulu elihlanzekileyo zazimi kanje.

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

    අවසානයෙන් පළමුව: පුද්ගලයන් විසින් සිදුකළ ආරම්භක පරිවර්තනය: පරිවර්තකයන් සම්මත වශයෙන් 50කට ආසන්න සංඛ්‍යාවක් කොමිටි හයකට බෙදා, එක් එක් කොමිටිය බයිබලයේ වෙනස් කොටස් සඳහා වගකිව යුතු විය. මෙම පුද්ගලයන් මුල් භාෂාවන්ගෙන් (හෙබ්‍රෙව්, අරාමීය, සහ ග්‍රීක) ඉංග්‍රීසි භාෂාවට පරිවර්තනය කිරීමේ කාර්යයේ නියැලුණෝය.

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

    Ya Bili: Ukaguzi wa Kamati: Baada ya kila kamati kukamilisha tafsiri yake ya sehemu fulani, kazi hiyo ilikaguliwa na wajumbe wa kamati wenyewe. Hili liliruhusu mchango wa pamoja na marekebisho ya makosa.

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

    Chechitatu: Ongororo yeKomiti Huru: Dudziro dzemakomiti ega ega dzakazobva dzaendeswa kuboka guru renyanzvi, rainzi Komiti Huru. Komiti iyi yaiumbwa nevamiririri kubva kune rimwe nerimwe remakomiti matanhatu edudziro. Vakadzokorora basa rose, vachienzanisa uye vachiyananisa dudziro dzakasiyana dzemakomiti aya.

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

    Icacumi kane: Ukubukezwa Nokulungiswa Okwengeziwe: Uhlobo olubukeziwe lweKomiti Elihlanganisiwe lwabuyiselwa emakomitini ngamanye ukuze luphinde lubuyekezwe futhi lucwengisiswe. Le nqubo ephindaphindwayo yasiza ukuqinisekisa ukuthi ukuhumusha kwakuhambisana futhi kunembile.

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

    ទី៥៖ ការពិនិត្យឡើងវិញ និងការអនុម័តចុងក្រោយ៖ បន្ទាប់ពីគណៈកម្មការនីមួយៗបានបញ្ចប់ការកែសម្រួលរបស់ខ្លួន សេចក្តីព្រាងចុងក្រោយត្រូវបានដាក់ជូនគណៈកម្មាធិការទូទៅ ដើម្បីពិនិត្យឡើងវិញជាចុងក្រោយ និងអនុម័ត។

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

    Item yesithandathu: Ukuvunywa Yinkosi Nokushicilelwa: Inguqulo eyayisivunyiwe yabe isethulwa eNkosini uJames I ukuze iyigunyaze.

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

    Cha nomwe: Mushure mokunge apa mvumo yake youmambo, dudziro yacho yakabudiswa muna 1611 seBhaibheri reKing James Version (Authorized Version).

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

Maneno ya BWANA ni maneno safi; ni kama fedha iliyosafishwa katika tanuru ya udongo, iliyotakaswa mara saba. Wewe, Ee BWANA, utayahifadhi; utawalinda na kizazi hiki milele. Zaburi 12:6, 7.

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

मु सतानले परमेश्वरको वचनविरुद्ध, अनि त्यस प्रगतिशील इतिहासका विविध सन्देशवाहकहरूद्वारा प्रतिनिधित्व गरिएका मार्गचिन्हहरूविरुद्ध, साथै उहाँको वचनलाई ठीकरीतिले विभाजन गर्न प्रयोग गरिनुपर्ने सही कार्यविधिविरुद्ध गर्ने युद्धमा, सन् १६११ को किंग जेम्स बाइबल एउटा यस्तो मार्गचिन्ह हो, जसलाई भजनसंग्रह १२ मा विशेष रूपमा पहिचान गरिएको छ। भ्रष्ट क्याथोलिक पाण्डुलिपिहरूद्वारा उत्पादित विविध जाली बाइबलहरूमध्ये कुनै पनि भजनसंग्रह १२ का मापदण्डहरू पूरा गर्दैन। सात चरणसम्म चलेको शुद्धीकरण प्रक्रियाले, र दुई हजार पाँच सय बीस दिनको अवधिले, किंग जेम्स बाइबल नै परमेश्वरका “शुद्ध वचनहरू” हुन् भन्ने कुरा पहिचान गराउँछ। परमेश्वरले किंग जेम्स बाइबललाई आफ्ना शुद्ध वचनको रूपमा सदासर्वदा सुरक्षित राख्ने प्रतिज्ञा गर्नुहुन्छ, र यसकारण उहाँले “ऐतिहासिकतावाद” भन्ने त्यस कार्यविधिलाई पनि कायम राख्ने प्रतिज्ञा गर्नुहुन्छ, जसलाई विलियम मिलरसहित प्रोटेस्टेन्ट सुधारकहरूले प्रयोग गरेका थिए।

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

Muzana remakore rechigumi namana, John Wycliffe, uyo mubhuku rinonzi *The Great Controversy* anozivikanwa se“nyenyedzi yamangwanani yeReformation,” akashandiswa naMwari kushandura Bhaibheri mumutauro waigona kunzwisiswa kunyange nomunhuwo zvake. Ndiye mutumwa anoratidza chiratidzo chenzira chinomaka kutanga kweReformation yePurotesitendi.

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

“Muhumbagiro mukuru wakatangwa naWycliffe, waifanira kusunungura hana nenjere, nokusunungura ndudzi dzakanga dzasungwa kwenguva refu kungoro yokukunda yeRoma, wakabva muBhaibheri. Apa ndipo paiva panobva rwizi irworwo rwezvikomborero, urwo, semvura youpenyu, rwakaramba ruchiyerera mumazera kubvira muzana ramakore regumi nechina. Wycliffe akagamuchira Magwaro Matsvene nokutenda kusina kupokana sechizaruro chakafuridzirwa chechido chaMwari, mutemo wakakwana wokutenda nowokurarama. Akanga akadzidziswa kuona Chechi yeRoma sechiremera chaMwari, chisingakanganisi, nokugamuchira nokukudza zvisina mubvunzo dzidziso netsika dzakagadzwa dzemakore ane chiuru; asi akafuratira zvinhu izvozvo zvose kuti ateerere shoko dzvene raMwari. Iri ndiro raiva simba raakasimbisa kuti vanhu vabvume. Panzvimbo pokuti kereke itaure kubudikidza napapa, akazivisa kuti simba rechokwadi chete ndiro inzwi raMwari rinotaura kubudikidza neshoko rake. Uye akadzidzisa kwete chete kuti Bhaibheri chizaruro chakakwana chechido chaMwari, asiwo kuti Mweya Mutsvene ndiye mududziri waro oga, uye kuti munhu mumwe nomumwe anofanira, kubudikidza nokudzidza dzidziso dzaro, kuzvidzidzira basa rake pachake. Nokudaro akatendeutsa ndangariro dzavanhu kubva kuna papa neChechi yeRoma achidziisa kushoko raMwari.”

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

“Wycliffe aive mumwe wevakurusa pakati pevaVandudzi. Mukufara kwehungwaru, mukujeka kwepfungwa, mukusimba pakuchengeta chokwadi, uye mukushinga pakuchidzivirira, vakaenzaniswa nevashoma kwazvo vakauya shure kwake. Kuchena kweupenyu, kushingaira kusinganeti pakudzidza nepabasa, kuvimbika kusingatengwi, uye rudo nokutendeka kwakafanana naKristu muushumiri hwake, ndizvo zvakaratidza uyu wokutanga pakati pevaVandudzi. Uye izvi zvakadaro zvisinei nerima reungwaru nokuora kwetsika zvenguva yaakabuda mairi.”

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

“චරිතවත් වයික්ලිෆ්ගේ ජීවිතය, ශුද්ධ ලියවිලිවල අධ්‍යාපනය දෙන සහ පරිවර්තනය කරන බලයට සජීවී සාක්ෂියකි. ඔහු වූයේ කුමක්ද යන්න ඔහුට කළේ බයිබලයයි. ප්‍රකාශනයේ මහත් සත්‍යයන් ග්‍රහණය කරගැනීමට කරන උත්සාහය, සියලු මානසික ශක්තිවලට නවතානය සහ බලවත්කම ලබා දෙයි. එය මනස විහිදුවයි, අවබෝධය තියුණු කරයි, විනිශ්චය පක්ව කරයි. බයිබලය අධ්‍යයනය කිරීම, වෙනත් කිසිදු අධ්‍යයනයකට නොහැකි අයුරින්, සෑම සිතුවිල්ලක්, හැඟීමක් සහ ආශාවක් උසස් කරනු ඇත. එය අරමුණෙහි ස්ථිරත්වය, ඉවසීම, ධෛර්යය සහ දෘඪත්වය ලබා දෙයි; එය චරිතය සුක්ෂම කරයි, ආත්මය ශුද්ධ කරයි. ශිෂ්‍යයාගේ මනස අසීමිත මනස සමඟ සෘජුවම සම්බන්ධ කරන, ශුද්ධ ලියවිලිවල earnest, reverent අධ්‍යයනයක්, මිනිස් දර්ශනය සපයන අතිශය දක්ෂ පුහුණුවෙන් කවදා හෝ ඇතිවූවාට වඩා, වඩා ශක්තිමත් සහ වඩා සක්‍රිය බුද්ධියක් ඇති, එමෙන්ම වඩා උතුම් ප්‍රතිපත්ති ඇති මිනිසුන් ලෝකයට දෙනු ඇත. ‘ඔබගේ වචනවල ප්‍රවේශය,’ යයි ගීතිකාකරු කියයි, ‘ආලෝකය දෙයි; එය අවබෝධය දෙයි.’ ගීතාවලිය 119:130.” The Great Controversy, 93, 94.

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

Kutevera uchapupu hune chekuita naJohn Wycliffe mubhuku rinonzi *The Great Controversy*, Hanzvadzi White vanopa rondedzero yevavandudzi vakatendeka (zviratidzo zvenzira), iyo inozopedzisira yasvika kumuvandudzi John Knox. Vanoratidza mubvunzo wakakosha wakabvunzwa kuna John Knox naMary, Mambokadzi weScotland.

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

“John Knox akanga atsaudzira kubva kutsika nezvakavanzika zvechechi, kuti azviriritire pazvokwadi dzeShoko raMwari, uye kudzidzisa kwaWishart kwakanga kwasimbisa kutsunga kwake kusiya chirairo cheRoma, nokuzvibatanidza navashanduri vaitambudzwa....”

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

“Pava nechiso nechiso namambokadzi weScotland, pamberi pake kushingaira kwevatungamiri vazhinji vevaPurotesitendi kwakanga kwaderera, John Knox akapupurira chokwadi asingazununguki. Haana kukundwa nokunyaradzwa kwenyoro; haana kutya kutyisidzirwa. Mambokadzi akamupomera kupanduka pakutenda. Iye, akadaro, akanga adzidzisa vanhu kugamuchira chitendero chakarambidzwa neHurumende, uye nokudaro akanga adarika murairo waMwari unorayira vanotongwa kuteerera vatongi vavo. Knox akapindura akasimba achiti:—‘Sezvo chitendero chechokwadi chisina kugamuchira kwachakabva kana simba racho kubva kumachinda, asi kubva kuna Mwari wokusingaperi oga, saizvozvowo vanotongwa havana kusungwa kuumba chitendero chavo maererano nezvinofarirwa nemachinda avo. Nokuti kazhinji machinda, kupfuura vamwe vose, ndivo vasingazivi zvikuru chitendero chechokwadi chaMwari. Dai mhodzi yose yaAbrahama yakanga iri yechitendero chaFarao, wavakanga vari vanotongwa vake kwenguva refu, ndinokumbira kwamuri, maiwe, chitendero chipi chaizova chiripo munyika? Uye kana vose mumazuva avaapostora vakanga vari vechitendero chamadzimambo eRoma, ndinokumbira kwamuri, maiwe, chitendero chipi chaizova chiripo zvino pano panyika? … Naizvozvo, maiwe, munogona kuona kuti vanotongwa havana kusungwa kuchitendero chemachinda avo, kunyange zvazvo vachirayirwa kuvapa rukudzo.’”

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

Mariya akati, “Imi munodudzira Rugwaro neimwe nzira, uye ivo [vadzidzisi vechiRoma] vanorududzira neimwe; ndichatenda ani, uye ndiani achava mutongi?”

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

“‘Musatenda Mulungu, amene ayankhula momveka bwino m’Mawu ake,’ anayankha wokonzanso; ‘ndipo kupitirira zimene Mawu akuphunzitsani, musakhulupirire uyu kapena uja. Mawu a Mulungu ali omveka mwa iwo okha, ndipo ngati pamalo pena pali mdima wa tanthauzo, Mzimu Woyera, amene sadzakhala wotsutsana ndi iye yekha, amafotokoza chinthu chomwecho momveka kwambiri m’malo ena, kotero kuti sipangakhale chikayiko chilichonse kupatula kwa iwo amene ali osadziwa mwadala ndi mouma mtima.’ Amenewo ndiwo choonadi amene wokonzanso wosaleka mantha, ngakhale moyo wake uli pachiswe, anayankhula m’khutu la ufumu. Ndi kulimba mtima komweko kosagwedezeka anakhalabe wokhulupirika ku cholinga chake, akupemphera ndi kumenya nkhondo za Ambuye, kufikira dziko la Scotland linamasulidwa ku upapa.” The Great Controversy, 250, 251.

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

Ukusebenzisana phakathi komguquli nendlovukazi kugcizelela umucu wesithathu emlandweni weNguquko okhomba umzamo kaSathane wokulingisa iBhayibheli, abaguquli, kanye nendlela yokufunda iBhayibheli. Impendulo kaJohane eNdlovukazini yayiwukuthi indlela efanele yokuhumusha ingu-“historicism,” esekelwe ekutheni umugqa owodwa womlando wesiprofetho uchazwe nguMoya oNgcwele ngomunye umugqa womlando wesiprofetho.

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

Kujeka kwakanga kwazarurwa murima. Wycliffe navagadziridzi vokutanga, kusvikira munhoroondo yechiMillerite, vakashandisa nzira yokudzidza Bhaibheri inonzi “historicism.” Nhoroondo yenzira iyi yebhaibheri yokudzidza Bhaibheri inowanzoregeredzwa, asi inokosha zvikuru kuti izivikanwe kana munhu achida zvechokwadi kuona kukosha kwemitemo yokududzira chiporofita yakagamuchirwa naMiller uye, pashure pacho, neFuture for America.

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

Kuna makanisa mawili tu ambayo Dada White anayataja kuwa ni watu wa Mungu wenye jina maalum. Hayo ni Israeli ya kale na Kanisa la Waadventista Wasabato.

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

“Zvikonzero zvinoita kuti tidanwe vanhu vaMwari zvinofanira kudzokororwa zvakare uye zvakare. Dheuteronomio 4:1–13” Manuscript Releases, volume 8, 426.

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

Kanisa la mitume,’ kanisa lililokuwa jangwani wakati wa giza la upapa, halikuwahi kuitwa watu wa Mungu waliotajwa kwa jina; kwa maana neno hilo (lenye maana ya kuitwa kwa jina) linawakilisha kanisa linalopewa wajibu wa kuwa watunzaji wa sheria ya Mungu, na pamoja na Uadventista wao walipaswa pia kuwa watunzaji wa kweli za unabii za Mungu.

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

“නොවැරදිය හැකි සත්‍යයේ බලවත් කඩුව මගින්, පළමු, දෙවන හා තුන්වන දූතයන්ගේ පණිවිඩයන් තුළින්, දෙවියන්වහන්සේ තම සභාව මේ යුගයේදී, පුරාණ ඉශ්‍රායෙලයට කැඳවූ ලෙසම, භූමියෙහි ආලෝකයක් ලෙස ස්ථිරව සිටීමට කැඳවා ඇත. ඔවුන්ව සභාවලින්ද ලෝකයෙන්ද වෙන් කර, තමන් වෙත පරිශුද්ධ සමීපත්වයකට ගෙන ඒමට උන්වහන්සේ කටයුතු කළ සේක. උන්වහන්සේ තම ව්‍යවස්ථාවේ භාරකරුවන් ලෙස ඔවුන්ව පත් කර, මේ කාලය සඳහා වූ අනාවැකිවල මහා සත්‍යයන් ඔවුන්ට භාර දී ඇත. පුරාණ ඉශ්‍රායෙලයට භාර දෙන ලද ශුද්ධ වාක්‍යයන් මෙන්ම, මේවාද ලෝකයට ප්‍රකාශ කළ යුතු පරිශුද්ධ භාරයක්ය. එළිදරව් 14 හි දූතයන් තිදෙනා නිරූපණය කරන්නේ, දෙවියන්වහන්සේගේ පණිවිඩවල ආලෝකය පිළිගෙන, පොළොවේ දිගහරහාත් පළල පුරාත් අනතුරු ඇඟවීම හඬගැසීමට උන්වහන්සේගේ නියෝජිතයන් ලෙස ඉදිරියට යන ජනතාවය.” Testimonies, volume 5, 455.

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

William Miller alimuwakilisha mjumbe mteule wa kufunua kweli za unabii za Mungu, na kweli hizo zilipoongoza watu hadi mlangoni pa wazi pa Patakatifu pa Patakatifu Sana mwaka 1844, ndipo Mungu akaifunua sheria ya Mungu. Wycliffe ni alama ya njia katika kufunuliwa kwa Biblia na kuzaa mwanzo wa Matengenezo ya Kiprotestanti, lakini pia ni alama ya njia ya kazi ya Mungu ya kuimarisha “kweli kuu za unabii.” John Wycliffe alikuwa nyota ya asubuhi inayotambulika katika historia ya utawala wa upapa wa miaka elfu moja mia mbili sitini. Kazi yake ilianza katika karne ya kumi na nne, kisha katika karne ya kumi na saba alama nyingine ya njia ya mstari huo wa unabii ilikuwa kutolewa kwa Biblia ya King James mwaka 1611. Katika mstari huo hatimaye tunafikia alama ya njia ya kanuni za Miller za kufasiri unabii. Miller ni alama ya njia katika mstari huo wa kweli, na vivyo hivyo kanuni zake. Kanuni zake zinashuhudia alama ya njia mwishoni mwa Uadventista inayowakilishwa na kuchapishwa kwa Prophetic Keys.

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

Kana tisina kunzwisisa kuti mitemo yaMiller yakanga iri chiratidzo chemugwagwa mumutsara wenhoroondo yechiporofita, ichimiririra basa rokuchengetedza magwaro eBhaibheri epakutanga uye akarurama, pamwe chete nebasa rokusunungura kunzwisisa kwechokwadi kweBhaibheri, izvo zvaida kuti vavandudzi vatungamirirwe kuti vanzwisise nokushandisa nzira tsvene yokudzidza inonzi “historicism,” tinoshaya ruzivo runodiwa kuti tizive chokwadi chechiporofita chine chokuita nebasa rokuratidza nokuchengetedza chiedza chengirozi yechitatu pakupera kweAdventism. Nokuda kwechikonzero ichi, zvakakosha kuita ongororo pfupi yomutsara iwoyo wenhoroondo.

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

ඉංග්‍රීසි “Protestant” යන වචනයේ එකම සත්‍ය නිර්වචනය වන්නේ රෝමයට විරුද්ධව ප්‍රතිවිරෝධය ප්‍රකාශ කිරීමයි. යම් සභාවක් රෝමයට විරුද්ධව ප්‍රතිවිරෝධය දැක්වීම නවත්වන කල්හි, එය තවදුරටත් ප්‍රොටෙස්ටන්ට් නොවේ; එවිට එය, පළමු දේවදූතයාගේ පණිවිඩය ප්‍රතික්ෂේප කළ ප්‍රොටෙස්ටන්ට්වරුන් කළාක් මෙන්, රෝමයේ දියණියක් බවට පත්වෙයි. කතෝලික සභාවෙන් පිටතට පැමිණි ප්‍රොටෙස්ටන්ට්වරුන්ගේ “මූලික ප්‍රතිපාදනය” වූ අවබෝධය වූයේ “බයිබලය සහ බයිබලය පමණක්” යන්නයි. එහෙත් ඉතිහාසය සනාථ කරන්නේ බයිබලය නිවැරදි ලෙස බෙදා වෙන් කරගත යුතු වූ බවයි.

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

Shingairira kuti uzviratidze kuna Mwari wakatenderwa, uri mushandi asingafaniri kunyadziswa, anonyatsoruramisa shoko rechokwadi. Asi dzivisa kutaura kusina maturo nokusina utsvene; nokuti zvichawedzera kuipa kwokusada Mwari. 2 Timoti 2:15, 16.

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

Indlela yokufundza liBhayibheli emaProthestani lebaholelwa kutsi bayisebentise emizamweni yabo yekuhlukanisa kahle livi leliciniso ngulebitwa ngekutsi “historicism.” Leyo ndlela beyiyintfo letsite lengumgomo lomkhulu nalokubalulekile kuSathane kutsi ayihlasele, futsi wayihlaselela impela.

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

“Tinofanira kuzvizivira pachedu kuti chii chinoumba chiKristu, kuti chokwadi chii, kuti kutenda kwatakagamuchira ndokupi, uye kuti mitemo yeBhaibheri ndeipi—iyo mitemo yatakapiwa nesimba guru-soro.” The 1888 Materials, 403.

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

Kunyangarika kwenzira yokududzira Bhaibheri yakashandiswa neVagadziri veShanduko kubva pakutanga kusvika kuna William Miller, kusanganisira iye, kunonyatsoratidzwa sekutanga muzana remakore regumi neshanu nemudzidzi wechiJesuit ainzi Francisco Ribera (1537–1591), uyo anozivikanwa nokukurumbidzira dudziro yeramangwana yezviporofita. Akanyora tsananguro pamusoro pebhuku raZvakazarurwa iyo yakapa dudziro yeramangwana yezviporofita, ichizvibvisa kubva pamamiriro ezvinhu enhoroondo. Ribera akatanga nzira iyi yokududzira nechinangwa chokurwisa chokwadi icho nzira yokududzira yenhoroondo yaigara ichiburitsa. Chokwadi ichocho chaiva chokuti papa weRoma ndiye antikristu yezviporofita zveBhaibheri.

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

Muzana remakore regumi nemanomwe nerechi gumi nemasere zvinogona kunyorwa pachena kuti chiPurotesitendi chaiziva kuti nzira yenhema yaRibera yakanga iri yaSatani uye isina kusimba. VaPurotesitendi venguva iyoyo vakanyora mabhuku nemapepa vachipikisa “kutaura kusina maturo nekusina zvazvinobatsira” kwemudzidzi wechiJesuit. Asi muna 1909, bhiza reTrojan, iro Scofield Reference Bible, rakabudiswa, uye zvinyorwa zvakaiswa mutsoka dzemapeji eBhaibheri zvakanga zvakavakirwa padzidziso dzaRibera nedzimwe dzeimwe Jesuit ainzi Manuel Lacunza (1731–1801). Lacunza akanyora achishandisa zita rekunyepedzera rokuti Juan Josafat Ben-Ezra, uye akabudisa bhuku rainzi The Coming of the Messiah in Glory and Majesty. SaRibera akamutangira, bhuku iri rakanga riri kurwisa kwakananga kuzadzikiswa kwechiporofita chiri mubhuku raZvakazarurwa.

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

Satani aiziva kuti shoko raaifanira kufukidza nemhirizhonga nerunyonganiso ndiro shoko reyambiro rokupedzisira rinobva mubhuku raZvakazarurwa. Kupinza kutaura kusina kuchena nokusina maturo kwevaprista vaviri vechiJesuiti muzvinyorwa zvinonongedzera zviri muScofield Reference Bible kwakabvumira Satani kutungamirira maPurotesitendi akatsauka kuti agamuchire nzira dzechiJesuiti, nokudaro achivapofumadza pachokwadi. Satani akazviita nokuunza mhando dzinoverengeka dzechiporofita dzechiKatorike dzakabvisa mukana wokuzivikanisa zvakajeka kuti antikristu wechiporofita cheBhaibheri ndiani. Hwakanga husiri unyengeri hwakaomera Satani, nokuti maPurotesitendi akanga atodzokera kukereke yeRoma nokuramba kwavo shoko raMiller muna 1843.

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

Kwemakore mazhinji akapfuura, mabhuku nezvinyorwa zvakawanda zvakabudiswa zvinonyora kurwiswa kwakaitwa Bhaibheri naSatani, uko kwakatanga mumazana amakore okutanga mashoma mushure mokunge Kristu arovererwa pamuchinjikwa. Kurwiswa ikoko kwakasvika padanho rokuti manyoro okunyepedzera akaunzwa kuti agadzire maBhaibheri okunyepedzera. Satani akarwisawo vaShanduri vakamutswa kuti vatsigire Shoko raMwari vachiri vapenyu, uye kunyange mushure mokunge vaShanduri ivavo vafa.

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

Naho ji mera ukuntu abahinga b’amateka n’abahanga mu by’iyobokamana b’Abadivantisiti b’Umunsi wa Karindwi bo muri iki gihe bafata ngayo ikibazo cya William Miller. Ni nk’aho bacukuye amagufwa ye bakayajugunya mu Ruzi rwa Mississippi.

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

“William Miller aivhiringidza umambo hwaSatani, uye muvengi mukuru akatsvaka kwete chete kudzivisa kushanda kweshoko iri, asiwo kuparadza mutumwa wacho pachake. Apo Baba Miller vaishandisa chokwadi cheMagwaro nenzira inobatika kumwoyo yevainzwa, hasha dzevaizviti vaKristu dzakamutsirwa pamusoro pavo, sezvakangoitwawo kutsamwa kwavaJudha pamusoro paKristu navaapostora vake. Nhengo dzekereke dzakakurudzira mapoka akaderera, uye pazviitiko zvinoverengeka vavengi vakaronga kumuuraya paanobuda panzvimbo yomusangano. Asi vatumwa vatsvene vakanga vari pakati peboka, uye mumwe wavo, muchimiro chomunhu, akabata ruoko rwomuranda uyu waShe, akamutungamirira akachengeteka kubva kuboka raiva rakatsamwa. Basa rake rakanga risati rapera, uye Satani nevamiriri vake vakanyadziswa pachinangwa chavo.” Spirit of Prophecy, volume 4, 219.

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

Tarisa kuti mhando mbiri idzodzo dzeAdventism (vadzidzi vezvoudzidziso nevanyori venhoroondo) dzakadzikisira sei uye dzakavanza kusimba kwemitemo yaMiller, iyo Hanzvadzi White inotizivisa kuti ichashandiswa navose vanoparidza zvechokwadi mashoko engirozi nhatu.

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

“Vaya vari kuita basa rokuparidza shoko rengirozi yechitatu vari kunzvera Magwaro vachitevera urongwa humwe chete hwakatorwa naBaba Miller. Mubhuku diki rinonzi *Views of the Prophecies and Prophetic Chronology*, Baba Miller vanopa mitemo inotevera, iri nyore asi yakangwara uye inokosha, yokudzidza Bhaibheri nokuridudzira:—

“[Rules one through five quoted.]

“[Mitemo yokutanga kusvika kweyeshanu yakatorwa.]”

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

“Zviri pamusoro apa chikamu chemitemo iyi; uye pakudzidza kwedu Bhaibheri isu tose tichaita zvakanaka kana tikateerera misimboti yakaiswa pachena.” Review and Herald, November 25, 1884.

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

Pasina kuongorora mitsara mitatu yerwendo rwenhoroondo yechiporofita yakabatana nekukura nekusimbiswa kweShoko raMwari, hazvigoneki kuona kukosha kweuchapupu hukuru hunotsigira William Miller semutumwa akafananidzirwa naEria mukusuma kwake shoko, uye saMozisi muchipikirwa chokuti Miller achamutswa murumuko rwevakarurama, uye saErisha mukuda kwake kusiya purazi rake nokushandira shoko raEria. Sista White anozivisa magamba ose matatu eBhaibheri aya seanofananidzira William Miller, uyo zvino anobatwa nevadzidzi vezvouMwari nevanyori venhoroondo veAdventist vemazuva ano sokunge akanga achingova “mukomana murombo wepapurazi” kubva muzana remakore regumi nemasere.

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

William Tyndale aipfume mweo mwa waleta-mabadiliko wengi waliinuliwa katika mstari huu wa historia ya unabii. Kama nikiruhusiwa kusema kwa namna hii, “tamko lake la utume” dhidi ya wajumbe wa papa aliokuwa akishughulika nao lilikuwa, “Nitamfanya yule mvulana aendeshaye jembe ajue Maandiko zaidi kuliko ninyi.” William Miller alikuwa yule mvulana wa shambani, aliyeendesha jembe na kulitimiza unabii wa Tyndale.

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

Sava iyi ntanguliro sayerukanyijwe cane mu vy’amateka yose yoshobora gukoreshwa mu gushigikira ivyo tumaze gushikiriza gushika ubu. Ubu tugiye kwihweza ibimenyetso bimwebimwe vya Alufa na Omege kugira ngo dusubire ku kwihweza Miller nk’ikimenyetso c’inzira kandi nk’intumwa.

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

Bhuku raDanieri ndiko kutanga kwebhuku rinoumbwa nemabhuku maviri. Kuguma kwebhuku iroro iBhuku raZvakazarurwa. Kunyange hazvo ari mabhuku maviri akasiyana, pamwe chete anomirira bhuku rimwe chete.

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

Makore apfuura, ndakava nekudyidzana pachena nomumwe muzivi wezvechitendero weSeventh-day Adventist aizivikanwa zvikuru, aishanda paBiblical Research Institute yeGeneral Conference yeSeventh-day Adventist Church. Muzivi wezvechitendero uyu akanga achiedza kururamisa kunzwisisa kwangu kwendima nhanhatu dzekupedzisira dzaDanieri chitsauko 11, uyewo kunzwisisa kwangu kwe“daily” mubhuku raDanieri. Mukudyidzana kwedu uku, kwakaitika mukati menguva yakati rebei, nokuti kwaisanganisira iye achibudisa chinyorwa chandakapindura, iye ndokuzodzokorora achindipindura, iniwo ndokudzorera pfungwa dzangu, uye zvakadaro nezvakadaro. Mukudyidzana uku akandiudza kuti mukomiti yaaishandira paGeneral Conference, aionekwa semunyanzvi webhuku raDanieri, uye kuti mumwe waaishanda naye aionekwa somunyanzvi akatarwa webhuku raZvakazarurwa. Mukudyidzana kwedu aisada kutaura pamusoro penyaya dziri mubhuku raZvakazarurwa, asi aida kuti dzitumirwe kumumwe wake uyu. Aida kuchengetedza nhaurirano iri mubhuku raDanieri chete.

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

Sista White anaweka wazi kwamba Danieli na Ufunuo ni kitabu kimoja. Katika ngazi hiyo vinawakilisha Biblia, ambayo ni kitabu kimoja kilichoundwa na vitabu viwili, cha kale na kipya. Sista White pia anatoa maoni juu ya kanisa la Kiyahudi, ambalo huchukulia kitabu cha kale pekee kuwa ndicho kitabu kimoja, na pia anatoa maoni juu ya wale wanaopuuzia kitabu cha kale kwa sababu wanaelewa tu, au wako tayari kuelewa tu, kitabu kipya. Ushuhuda wake uliovuviwa ni kwamba ukikubali kipya pekee, basi unakikataa cha kale, na vivyo hivyo. Kwa mwanatheolojia kudai kwamba alikuwa mtaalamu wa Danieli, lakini si wa Ufunuo, ni kurudia dhana ya Kiyahudi ya kukubali Agano la Kale pekee, nasi tunajua mahali mtazamo huo finyu uliwapeleka Wayahudi. Kuchukua upande wowote wa suala hili; kukubali cha kale na si kipya, au kukubali kipya lakini si cha kale, ni kuukataa ushuhuda wote.

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

“Muponesi akabvunza vadzidzi vake kana vainzwisisa zvinhu izvi. Vakapindura vachiti, ‘Hongu, Ishe.’ Ipapo akati kwavari, Naizvozvo munyori wose wakadzidziswa pamusoro poushe hwokuDenga wakafanana nomunhu ari muridzi weimba, unobudisa kubva muupfumi hwake zvinhu zvitsva nezvekare.’ Mumufananidzo uyu, Jesu akaisa pamberi pavadzidzi vake mutoro weavo vane basa rokupa kunyika chiedza chavakagamuchira kubva kwaari. Testamende Yekare ndiyo yoga yakanga iri Magwaro panguva iyoyo; asi haina kunyorerwa vekare chete; yakanyorerwa mazera ose navanhu vose. Jesu aida kuti vadzidzisi vedzidziso yake vanyatsoongorora Testamende Yekare neshingairo kuti vawane chiedza icho chinosimbisa kuzivikanwa kwake saMesia akafanotaurwa muchiporofita, uye chinoratidza chimiro chebasa rake kunyika. Testamende Yekare neTestamende Itsva hazvipatsanuriki, nokuti zvose zviri zviviri idzidziso dzaKristu. Dzidziso yavaJudha, vanogamuchira Testamende Yekare bedzi, haitungamiri kuruponeso, nokuti vanoramba Muponesi uyo upenyu nebasa rake zvaiva kuzadziswa kwomurayiro nezviporofita. Uye dzidziso yavawo vanorasa Testamende Yekare haitungamiri kuruponeso, nokuti inoramba icho chiri uchapupu hwakananga hwaKristu. Vanonyunyuta vanotanga nokurerutsa Testamende Yekare, uye zvinongoda rimwe danho chete kuti varambe kushanda kweTestamende Itsva; nokudaro zvose zviri zviviri zvinorambwa.”

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

“VaJudha vane pesvedzero shoma zvikuru pamusoro penyika yechiKristu pakuvaratidza kukosha kwemirayiro, kusanganisira mutemo unosunga weSabata, nokuti pavanobudisa fuma dzekare dzechokwadi, vanorasa parutivi idzva racho riri mudzidziso dzomunhu dzaJesu. Ukuwo, chikonzero chikuru kwazvo chinoita kuti vaKristu vatadze kuve nesimba pamusoro pevaJudha kuti vagamuchire dzidziso dzaKristu semutauro wouchenjeri hwoumwari, ndechokuti, pavanobudisa fuma dzeshoko rake, vanozvidza upfumi hweTestamende Yekare, idzo dziri dzidziso dzepakutanga dzoMwanakomana waMwari, kubudikidza naMozisi. Vanoramba mutemo wakaziviswa paSinai, neSabata yomurayiro wechina, yakagadzwa mubindu reEdheni. Asi mushumiri weevhangeri, anotevera dzidziso dzaKristu, achawana ruzivo rwakazara rweTestamende Yekare neItsva, kuti azviise pamberi pavanhu muchiedza chazvo chechokwadi sechinhu chimwe chisingaparadzaniswi—chimwe chichitsamira pane chimwe uye chichivhenekera chimwe. Nokudaro, sezvakadzidzisa Jesu vadzidzi vake, vachabudisa kubva mufuma yavo ‘zvinhu zvitsva nezvekare.’” Spirit of Prophecy, volume 2, 255.

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

Izano rapfuura rinewo kushandiswa kune vaAdventista veRaodhikia. Kureva kuti munhu anoti anotenda Bhaibheri rose zvizere, zvose Testamende Yekare neItsva, asi achiramba Mweya Wechiporofita, igomba rimwe chetero rokugamuchira uchapupu humwe chete. Zvapupu zviviri ndizvo zvinodikanwa kuti chokwadi chisimbiswe, naizvozvo hazvibviri kusimbisa chokwadi nechapupu chimwe chete, uye kana vamwe vakaedza kudaro vanenge vachiramba zvapupu zvose zviri zviviri; vari kuvaka kutenda kwavo pamusoro pezvinonzi “hafu dzechokwadi.”

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

Ndzi ta tlhela ndzi vuyelerisa xivutiso lexi a xi ri eka yin’wana ya timhaka to sungula leti humeke ku sukela hi July, 2023. Xivutiso xa kona hi lexi: “I ku vonakala kwihi lokuntshwa loku humeke eka Adventism ku sukela hi 1863?” Nhlamulo i yo olova ntsena: “A ku na nchumu.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Mabhuku a Dhanieri ne Zvakazarurwa chinhu chimwe. Rimwe iporofita, rimwe zaruro; rimwe ibhuku rakaiswa chisimbiso, rimwe ibhuku rakazarurwa. Johani akanzwa zvakavanzika zvakataurwa nemabhanan’ana, asi akarairwa kuti arege kuzvinyora.” Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Nokudaro Alefa na Omega zvinoratidza kuti Danieri ndiye wokutanga uye Zvakazarurwa ndiye wokupedzisira. Danieri anomirira mavambo eAdventismu, uye Zvakazarurwa zvinomirira magumo eAdventismu.

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

“Zvakazarurwa ibhuku rakaiswa chisimbiso, asiwo ibhuku rakazarurwa. Rinonyora zviitiko zvinoshamisa zvichaitika mumazuva okupedzisira enhoroondo yenyika ino. Dzidziso dzebhuku iri dzakajeka uye dzakasimba, hadzisi dzechakavanzika kana dzisinganzwisisiki. Mariri munotorwazve mutsara mumwewo wouprofita sezvawakaitwa muna Danieri. Mimwe miprofita Mwari akaidzokorora, nokudaro achiratidza kuti inofanira kupiwa kukosha. Ishe haadzokorori zvinhu zvisina kukosha kukuru.” Manuscript Releases, vhoriyamu 9, 8.

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

Pakutanga kweAdventism, mundima chaidzo dziri mbiru huru yeAdventism, ndima dzakazarurwa muna 1798; Jesu akazvizivisa sa“Palmoni,” Muverengi Anoshamisa wenhamba. Pakuguma kweAdventism, Jesu anozvizivisa sa“Alpha naOmega,” nyanzvi inoshamisa yendimi—Shoko raMwari. Nokuda kwechikonzero ichi, kutanga kweAdventism neshoko remutumwa wokutanga “zvakaremberedzwa panguva.” Pakuguma kweAdventism, shoko remutumwa wechitatu richaremberedzwa paShoko Rake.

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

Kutanga nokuguma kweAdventism kunoitika mukati menhoroondo yeumambo hwechitanhatu hwechiporofita cheBhaibheri; naizvozvo kunoitikawo mukati mekukutanga nokuguma kweUnited States. Nhoroondo yechiporofita yeUnited States inhoroondo yenyanga mbiri dzeRepublicanism neProtestantism. Pakupera kwenhoroondo iyoyo nyanga mbiri idzodzo dzinenge dzashanduka kubva pagwayana kuva shato. Republicanism richashanduka kuva democracy, uye Protestantism richashanduka kuva Protestantism yakatsauka pakutenda. Kana mukombe wenguva yenyasha yeUnited States wotanga kusvika pamugumo wawo, sezvazviri kuitika zvino chaizvo, nyanga mbiri dzeRepublicanism yakatsauka neProtestantism yakatsauka dzichaumba mufananidzo wechikara, nokudaro dzichibatanidza kereke nehurumende kuva nyanga imwe inotaura seshato. Asi Mwari havangasiywi vasina chapupu, nokuti mukuitisa kugumiswa kweUnited States, Iye achasimudza nyanga yechokwadi yeProtestantism kuti irwise zvose mufananidzo wechikara muUnited States, uye pashure pacho mufananidzo wechikara unomira pamberi penyika yose. Kusimudzwa kwenyanga yeProtestantism pakuguma kweUnited States kuchaitwa mukati mechimiro chimwe chete chenhoroondo sechakasimudzirwa nyanga yeProtestantism pakutanga kweUnited States. Vanhu vaimbova vechibvumirano vachapfuurwa, uye vanhu vatsva vachava vanhu vatsva vechibvumirano. Hapana chinhu chitsva pasi pezuva.

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

Patinoshandisa zviporofita zvenguva sezvazvakanzwisiswa nezvakaiswa pachena munhoroondo yechiMillerite kuyera Alfa naOmega, tinoona kuti chinhu chimwe chete. Chiporofita chenguva choga choga chinotangira panhoroondo apo chiporofita ichocho chinoziviswa, uye nhoroondo iyoyo nguva dzose inomiririra nhoroondo iyo chiporofita chacho chinozadzikiswa.

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

Nhoroondo youporofita hwemakore zviuru zviviri namazana matatu yakatanga pachirevo chechitatu muna 457 BC, ikaguma pashoko rengirozi yechitatu musi wa22 Gumiguru, 1844. Mukutungamirira kusvika, asi kusati kwasvika chirevo chechitatu, basa rokuvaka temberi neJerusarema rakapedzerwa. Saizvozvowo, munhoroondo inotungamirira kusvika pakusvika kwengirozi yechitatu, chokwadi chenheyo chetemberi yeMillerite chakagadzwa.

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

Muna 1798, chiprofita chemakore zviuru zviviri namazana mashanu namakumi maviri, chakatanga muna 723 BC nokuparadzirwa kwamarudzi gumi okumusoro, chakazadzikiswa. Chiprofita ichocho chakatsanangura nguva mbiri dzemakore ane chiuru chimwe namazana maviri namakumi matanhatu, dzichiratidza kutsikwa-tsikwa kwetemberi chaiyo neJerusarema chaiyo neRoma yechokwadi yechihedheni, uko kwakateverwa namakore ane chiuru chimwe namazana maviri namakumi matanhatu eRoma yapapa ichitsika-tsika guta remweya netemberi yomweya. Chiprofita chakatanga nokuparadzwa kwoumambo hwokumusoro nokuparadzirwa kwevagari voumambo ihwohwo. Pakati pechiprofita ichocho muna 538, panocherekedza kuguma kwokutsikwa-tsikwa kwavanhu vaMwari neRoma yechihedheni, umambo hwechina hwechiprofita cheBhaibheri, uye kunobudisa kuparadzirwa kwekereke yaMwari kupinda murenje reNguva dzeRima. Kuguma kwechiprofita chenguva ichocho muna 1798 kunocherekedza kuguma koumambo hwechishanu hwechiprofita cheBhaibheri. Kuparadzirwa kwamarudzi gumi okumusoro, uye kwekereke yechiKristu yakatizira murenje, kunomirira kuunganidzwa kweavo vakanga vakarongerwa kuzova nyanga yePurotesitendi. Zviratidzo zvenguva zvinowanzomiririrwa nezvinopesana, uye kuparadzirwa kunogona kumirira kuunganidzwa, sokumirira kunoita Eria Johane Mubhabhatidzi. Mukutarisana kumwe chete kwechiprofita, Eria haafi, asi Johane Mubhabhatidzi anofa.

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

Muna 677 BC, rudzi rwokumaodzanyemba rwaJudha, (runozivikanwawo muMagwaro se nyika inobwinya) rwakapararira kwemakore zviuru zviviri nemazana mashanu nemakumi maviri, zvichiguma pana 22 Gumiguru, 1844. Uprofita ihwohwo hwaitaura kutsikwa-tsikwa kwevanhu vaMwari, avo Danieri anozivisa se“hondo” muna Danieri 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ipapo ndakanzwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kuno uyo mutsvene waitaura, Chiratidzo ichi chechipiriso chezuva nezuva, nokudarika kunoparadza, zvichirega zvose zviri zviviri nzvimbo tsvene nehondo zvichitsikwa netsoka, zvichagara kusvikira riniko? Akati kwandiri, Kusvikira kumazuva ane zviuru zviviri nezana matatu; ipapo nzvimbo tsvene ichanatswa. Danieli 8:13, 14.

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

Chimango chemasere zviuru zviviri nezana zvitatu, chakaguma panguva imwe cheteyo nechimango chemasere zviuru zviviri nemazana mashanu nemakumi maviri chakatanga muna 677 BC, chaizivisa kutsikirirwa pasi kwenzvimbo tsvene sezvinotsanangurwa muna Danieri 8:13, 14. Chimango chekuparadzirwa kwaJudha muna 677 BC chakafanotungamirirwa nokurwiswa katatu kwakaitwa naNebhukadhinezari, uye chimango ichocho chakaguma pakusvika kweshoko rechitatu musi wa22 Gumiguru, 1844.

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

Ziporofita zviviri zvemakore zviuru zviviri namazana mashanu namakumi maviri, zvinopera zvazvo muna 1798 uye muna 1844, zvinoratidza makore makumi mana namatanhatu ekuvakwa kwenheyo yetemberi yeMillerite. Mozisi akapedza mazuva makumi mana namatanhatu achigamuchira mirayiridzo yokuvaka temberi, kugadziridzwa kwetemberi yaHerodhi munguva yaKristu kwakatora makore makumi mana namatanhatu, ayo akaguma mugore rokubhabhatidzwa kwaKristu. Kubva pakubhabhatidzwa Akapinda murenje kwamazuva makumi mana, uye paAkadzoka, Akanatsa temberi kekutanga, uye vaJudha vaipikisa vaitoda kuziva kuti Akaita chinhu chakadaro nesimba ripi.

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

Na Pasika ya Wayahudi ilikuwa karibu, naye Yesu akapanda kwenda Yerusalemu. Akawakuta hekaluni wale waliokuwa wakiuza ng’ombe, na kondoo, na hua, na wabadilishaji fedha wakiwa wameketi. Naye alipokwisha kufanya mjeledi wa kamba ndogo-ndogo, akawafukuza wote kutoka hekaluni, pamoja na kondoo na ng’ombe; akazimwaga fedha za wale wabadilishaji, na kuzipindua meza zao; akawaambia wale waliokuwa wakiuza hua, Ondoeni vitu hivi hapa; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Wanafunzi wake wakakumbuka ya kwamba imeandikwa, Wivu wa nyumba yako umenila. Basi Wayahudi wakamjibu, wakamwambia, Unatuonyesha ishara gani, kwa kuwa unatenda mambo haya? Yesu akajibu, akawaambia, Livunjeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayahudi wakasema, Hekalu hili lilijengwa kwa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Basi alipofufuka katika wafu, wanafunzi wake wakakumbuka ya kuwa alisema neno hili; wakaliamini andiko, na lile neno alilolisema Yesu. Yohana 2:13–22.

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

Tembere ya vaMillerite yakavakwa mumakore makumi mana nematanhatu kubva muna 1798 pakuguma kwechiporofita chokutanga chemakore zviuru zviviri namazana mashanu namakumi maviri, ikazopera makore makumi mana nematanhatu gare gare pakuzadzika kwechiporofita chechipiri chemakore zviuru zviviri namazana mashanu namakumi maviri muna 1844. Makore iwayo makumi mana nematanhatu akatanga nokusvika kwengirozi yokutanga uye akaguma nokusvika kwengirozi yechitatu, nokuti Kristu akati tembere yake yaizomutswa mumazuva matatu. Kana usingadi kuona chokwadi ichi, imhaka yezvinetso zviviri zvikuru, pamusoro pezvinetso zvingava zviripo mumwoyo usingadi uye usina kutendeuka. Chinetso chokutanga ndechokuti haudi kusvika kuShoko rechiporofita uchiribata kubva pamaonero okuti nhoroondo inodzokorora. Hausi muhistoricist. Chimwe chinetso kusakwanisa kushandisa mashoko okufananidzira akanyorwa mukati meShoko raMwari neShoko raMwari pacharo. Kutanga kwezviporofita izvi zvose kunoratidza magumo, uye nguva dzose kunoratidza zvinopfuura kungova nhoroondo dzinodzokorora.

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

Baibulo lyaamba nti ffe tuli yeekaalu ey’Omwoyo Omutukuvu, era yeekaalu y’omubiri ekolebwaako amakolomosoomu amakumi ana mu mukaaga. Bannassaayansi abasoma amakolomosoomu ago amakumi ana mu mukaaga batutegeeza nti amakolomosoomu amakumi abiri mu ssatu ag’obusajja n’amakumi abiri mu ssatu ag’obukazi geebulungulidde ku puloteyini efaanana omusaalaba.

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

Muna Danieri chitsauko 12 mune zviporofita zvitatu zvenguva zvakabatana; chekutanga chinoreva kuparadzirwa kwesimba ravanhu vatsvene, uko kunomirira “nguva nomwe” dzaRevhitiko 26. Kuparadzirwa kwesimba ravanhu vatsvene, kwakazadzikiswa navo, kwaiva makore zviuru zviviri namazana mashanu namakumi maviri, asi muna Danieri 12 kunongoreva chete hafu yokupedzisira yenguva iyoyo. Kunoratidza Danieri seasina kunzwisisa zvairehwa nechiziviso ichocho.

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

Ndikanzwa murume akanga akapfeka micheka yomucheka wakaisvonaka, akanga ari pamusoro pemvura yorwizi; wakati asimudza ruoko rwake rworudyi norworuoko rwake rworuboshwe kudenga, akapika naIye anorarama nokusingaperi, kuti zvichava zvenguva, nenguva zhinji, nehafu yenguva; uye kana achinge apedza kuparadzira simba ravanhu vatsvene, zvinhu izvi zvose zvichapedzwa. Ndikanzwa, asi handina kunzwisisa; ipapo ndikati, Haiwa Ishe wangu, kuguma kwezvinhu izvi kuchava kuiteiko? Danieli 12:7, 8.

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

Danyeli kumi na mbili inafafanua ujumbe unaofunguliwa muhuri wakati wa mwisho, ambao ulikuwa mwaka 1798. Katika kifungu hicho, Danieli anamwakilisha William Miller, ishara kuu ya wenye hekima katika historia hiyo. Miller kwanza aliongozwa kwenye unabii wa miaka elfu mbili mia tano na ishirini wa Mambo ya Walawi ishirini na sita, na katika aya ya saba na ya nane anawawakilisha wenye hekima ambao lazima wapatanishe ukweli kwamba kutawanyika kwa miaka elfu mbili mia tano na ishirini kunatambulishwa kwa hakika kabisa kuwa ni kutawanya kwa watu Wake kunakofanywa na Mungu.

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

Kana kana muchiri kusada kunditeerera, kunyange pazvinhu izvi zvose, ipapo ndichakurovai zvakapetwa kanomwe nokuda kwezvivi zvenyu. Uye ndichaputsa kuzvikudza kwesimba renyu; uye ndichaita denga renyu rive sesimbi, nenyika yenyu ive sendarira. Revhitiko 26:18, 19.

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

“දෙවියන්වහන්සේ තමන්ගේ රජු ලෙස ප්‍රතික්ෂේප කර මනුෂ්‍ය රජෙකු තෝරාගැනීමට ඔවුන්ට ඉඩ දුන් විට” පුරාතන ඉශ්‍රායෙල්ගේ “අභිමානය” ප්‍රකාශ විය. ඔවුන්ගේ අභිමානය—වැටීමකට පෙර යන අභිමානය (හිතෝපදේශ 16:18)—වටපිටාවේ තිබූ සියලු මූර්තිපූජක රාජ්‍යයන් මෙන් වීමට තිබූ ඔවුන්ගේ ආශාව විය. පළමුව උතුරු රාජ්‍යයද, අනතුරුව දකුණු රාජ්‍යයද ඉවත් කරනු ලැබීම, අනුපිළිවෙළින් ක්‍රි.පූ. 723 හා ක්‍රි.පූ. 677 වර්ෂවලදී බලයේ (රජුගේ) විසිරවීම විය.

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

UMiller wayemelela abahlakaniphileyo ababeqonda ukwanda kolwazi okwatyhilwa kwizahluko ezingaphambili zikaDaniel 12, yaye kwiindima 7 no-8 umelwe njengongaqondiyo unxibelelwano lweminyaka eliwaka elinamakhulu amabini anamashumi amathandathu neminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokuchithachithwa kwabantu bakaThixo. UDaniel umele abantu bakaThixo ekupheleni kobuAdventism, kwakunye noMiller ekuqaleni kobuAdventism. Ekupheleni kobuAdventism, ikhona kwakhona le ngxaki inye; kuba njengoko ubuAdventism babuyibeka ecaleni ingqiqo kaMiller “yamaxesha asixhenxe,” banyanzeleka ukuba bachonge kuphela iminyaka eliwaka elinamakhulu amabini anamashumi amathandathu njengeXesha Lobumnyama. Abahlakaniphileyo ekupheleni babenengxaki efanayo ekwakufuneka bayisombulule, njengoko kuboniswa nguDaniel noMiller. Kutheni kusetyenziswa isigama sikaLevitikus 26 ukubonisa amaxesha amathathu nesiqingatha endaweni yamaxesha asixhenxe?

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

Miller haana kumbozyansya cakumanina bulongo buno bwafunso, pele mu 1856 “lumuno lumbi lya buprofeta” lwa kulekelesya lwapegwa mu mivwili iili ya zipepa zisambomwe zitasyangwa ku mana, izyaabikile panshi kuti “inshita zili ciloba” zyali zyalozya ku myaka yotatwe ni hafu iya Roma ya bupagani, yakupondaponda Israyeli wa Leza wa ku mubili; kabili yakonkonywa imyaka yotatwe ni hafu iya Roma ya bupapa, yakupondaponda Israyeli wa ku mupashi. Myaka iili ciloba panuma yaakeyo, Ubwaadiventi bwakaka patete lumuno lonse lwa “inshita zili ciloba,” kabili bwalibambila bulongo buno bwafunso abantu banoobona ku mamanino aa nshita mu 1989, apo, mbuli mbo cilembedwe muli Daniele cipati ca ikumi limo, vesi ya makumi one, impanga zyalozya ku mayalo ayali mu caali Soviet Union zyakunkululwa ku bupapa a Bunyika bwa United States.

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

የመጀመሪያው ለሚለር የተሰጠው ብርሃን በ1863 ተቀባይነት አላገኘም፣ እና በዚያ ጉዳይ ላይ የመጨረሻው ብርሃን በእነዚያ ስድስት ጽሑፎች ውስጥ በHiram Edson ተሰጠ። እነዚያ ጽሑፎች ተቋርጠው፣ ከዚያም ሰባት ዓመት (ዘመናት) በኋላ የዘመናዊቱ እስራኤል ኃይል ከጎን ተወገደ፣ ከጥቂት ዓመታት በፊት በትክክል የባቢሎን ሴት ልጆች ተብለው የታወቁትን ጣዖት አምላኪ ቤተ ክርስቲያናት ለመከተል። በዘሌዋውያን ሃያ ስድስት ውስጥ ያሉት ሰባቱ ዘመናት እንደ ትንቢታዊ ትምህርት የመሰናከያ ድንጋይ ሆኑ፣ እና በንጉሥ ሳኦል እንዲገዛቸው በመፈለጋቸው የተገለጸው የጥንታዊቱ እስራኤል ትዕቢት ተደገመ። ኢየሱስ ፍጻሜውን ከመጀመሪያው ጋር ይወክላል።

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

Bhuku raDanieri rinoratidzawo chiporofita chemakore ane chiuru chimwe namazana maviri nemakumi mapfumbamwe pamwe chete nechimwe chemakore ane chiuru chimwe namazana matatu nemakumi matatu namashanu, izvo zvose zvinotanga pakubviswa kwe“zuva nezuva” muna 508. Kubviswa kwe“zuva nezuva” kunomirira kubviswa kwekupikisa kweRoma yechihedheni kukumuka kwesimba rehupapa muna 538. Pakanga paine nguva yeshanduko yemakore makumi matatu simba rehupapa risati ragadzwa pachigaro choushe chenyika muna 538, uye ipapo makore ane chiuru chimwe namazana maviri nemakumi matanhatu akasara anopera muna 1798. Makore makumi matatu eshanduko kubva kune humambo humwe kuenda kune hunotevera anoratidza makore okupedzisira okutonga kwehupapa anotungamirira kuhupenyu hwechitanhatu hwehumambo hwechiporofita cheBhaibheri kuiswa pachigaro choushe chenyika muna 1798. Kutanga kwechiporofita chemakore ane chiuru chimwe namazana maviri nemakumi mapfumbamwe kunoratidza shanduko kubva kune humambo humwe hwechiporofita cheBhaibheri kuenda kune humwe humambo hwechiporofita cheBhaibheri, sezvinoitawo kupera kwechiporofita ichocho.

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

Ubuphorofeti bw’imyaka igihumbi na magana atatu na mirongo itatu n’itanu bwatangiye igihe “igitambo gihoraho” cyakurwagaho mu wa 508, busozwa mu wa 1843.

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

Zvino kubva panguva iyo chipiriso chezuva nezuva chabviswa, nokuiswa kwechinhu chinonyangadza chinoparadza, kuchava namazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe. Akaropafadzwa uyo anomirira, achisvika pamazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Danieli 12:11, 12.

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

Utabiri wa miaka elfu moja mia tatu na thelathini na mitano uliisha mwaka 1843, na Danieli anasema kwamba wale “waliongoja” wakati ambapo unabii huo ungetimizwa wangekuwa na heri. Dada White anasema hivi.

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

“Akherisiwe mehlo la abona tintfo letabonakala nga-1843 nanga-1844.”

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

“Ujumbe umetolewa. Wala kusiwe na kuchelewa kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya kufunga lazima ifanyike. Kazi kubwa itafanyika kwa muda mfupi. Ujumbe utatolewa upesi kwa agizo la Mungu, nao utakua hata kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, ili kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

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

Naizvozvo, kutanga kwechiporofita chemakore ane chiuru chimwe namazana matatu namakumi matatu neshanu kunoratidza kushanduka kubva muchitendero chechihedheni kuenda kuchitendero cheupapa, nokudaro kuchiratidza kushanduka kubva kuPurotesitendi kuenda kuPurotesitendi yeMillerite.

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

Avo vaAdventist vanoramba zvokwadi dzepasi-dzose dzeAdventism, vanorambawo zvose zviporofita zvenguva zvakaiswa pachena nevaMillerite, kusanganisira kunyange makore zviuru zviviri namazana matatu aDanieri 8:14. Vangazviramba zvikuru chokwadi ichi, asi zvinogona kuratidzwa nomufungo wakarongeka kuti chokwadi ichi ndechechokwadi; zvisinei, pfungwa yangu zvino yakasiyana, saka ndichasiya nyaya iyoyo parutivi panguva ino, apo tichiedza kupedzisa chinyorwa chino.

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

Kuparadzirwa kwe“nyika inobwinya” yaJudha muna 677 BC kunomiririra kutsikwa-tsikwa kwe“hondo” muna Danieri 8:13, 14, uye kunonongedzera kukusimbiswa kwenyika inobwinya yazvino, iyo United States. Makore zviuru zviviri nemazana matatu endima idzodzo dzimwe chete akatanga muna 457 BC, uye anomiririra kutsikwa-tsikwa kwe“nzvimbo tsvene.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Ipapo ndakanzwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo ichi chinoreva chipiriso chezuva nezuva, nokudarika kunoparadza, chichapa kusvibiswa kwenguva yakareba sei, kuti nzvimbo tsvene nehondo zvitsikirirwe pasi? Akati kwandiri, Kusvikira pamazuva zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa. Danieri 8:13, 14.

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

677 BC na 457 BC ni tarehe zilizounganishwa kwa uhusiano wa watu wa Mungu na patakatifu pa Mungu. Mungu aliwarudisha jeshi na patakatifu pamoja kwa wakati mmoja tarehe 22 Oktoba, 1844. Miaka mia mbili na ishirini kati ya 677 BC na 457 BC inaashiria kipindi ambacho Mungu huweka alama ya njia inayowakilisha kuongezeka kwa nuru. Tarehe 22 Oktoba, 1844 nuru ya malaika wa tatu ilifika, nuru ya patakatifu ikaanza kung’aa, na jeshi lilikuwapo kuitangaza nuru hiyo.

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

Mumutsetse weuprofita unozivisa hondo yakapetwa katatu iyo Satani naKristu vakapinda mairi, Bhaibheri reKing James ra1611 rakabudiswa. Makore mazana maviri namakumi maviri chaiwo akatevera gare gare, muna 1831, William Miller akaburitsa shoko rake kekutanga:

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

“Kwa muda wa miaka tisa William Miller alisadikishwa kwamba ilimpasa kuutoa ujumbe wake kwa makanisa; lakini alingoja, akitumaini kwamba mamlaka fulani iliyotambuliwa ingetangaza habari njema za Mwokozi ajaye upesi. Kwa kungoja hivyo, alithibitisha tu ukweli wa ujumbe huo; walikuwa na jina kwamba wako hai, lakini walikuwa wakifa upesi. Mwaka 1831 Miller alitoa hotuba yake ya kwanza juu ya unabii.” Steven Haskell, The Seer of Patmos, 77.

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

UNkulunkulu wavikela imibhalo yokuqala engcwele nelungileyo eyasetshenziswa ekukhiqizweni kweBhayibheli. Wase ekhiqiza iBhayibheli laKhe ngo-1611. Wase evusa isithunywa esasiyosebenzisa imithetho etholakala, ethathwe, futhi emisiwe ngaphakathi kweBhayibheli ukuze kukhiqizwe umlayezo wengelosi yokuqala. Ngo-1831, umlayezo kaMiller wahlelwa ngokusemthethweni, njengoba nomlayezo emlandweni kaKristu wahlelwa ngokusemthethweni nguJohane uMbhapathizi, njengoba umlayezo uhlelwe ngokusemthethweni kuyo yonke inhlangano yokuvuselelwa. Umlayezo kaMiller, ongumlayezo wengelosi yokuqala omemezela ukuvulwa kokwahlulela, usekelwa ngokuqondile ukusetshenziswa kwesikhathi sesiprofetho seminyaka engamakhulu amabili namashumi amabili. Wawungumlayezo wesixwayiso ekuqaleni kombuso wesithupha wesiprofetho seBhayibheli—i-United States.

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

Mu 1996, unduna wa Future for America unayamba, ndipo uthenga wa mngelo wachitatu umene unali watsegulidwa chisindikizo mu 1989—uthenga wozindikiritsa kuchira kwa chilonda chopha cha upapa ndi lamulo la Lamlungu limene linali kuyandikira kubwera—unasindikizidwa m’magazini yotchedwa, The Time of the End. Uthenga wa kumapeto kwa Adventism unakhazikitsidwa mwadongosolo monga momwe uthenga wa pachiyambi unakhazikitsidwira mwadongosolo. Pachiyambi, uthengawo unamangiriridwa pa nthawi ndipo unayimira chitukuko china chowonjezereka cha choonadi chimene chili mkati mwa Mawu a Mulungu. Mu 1996, patatha zaka mazana awiri ndi makumi awiri kuchokera pa kubadwa kwa United States mu 1776, uthenga wa kumapeto kwa Adventism unakhazikitsidwa mwadongosolo ndipo unayimira chitukuko china chowonjezereka cha mauthenga a angelo atatu.

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

Patinenge tichitarisa nhoroondo inofambirana yenyanga yeRepublican nenyanga yePurotesitendi munhoroondo youmambo hwechitanhatu hwechiprofita cheBhaibheri, zvinofanira kunzwisiswa kuti nyanga yePurotesitendi ndiani uye kuti haisi ani.

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

Shingairira kuti uzviratidze kuna Mwari wakabvumirwa, uri mushandi asingafaniri kunyara, anoruramisa zvakanaka shoko rechokwadi. Asi nzvenga kutaura kusina umwari uye kusina maturo; nokuti kuchawedzera kusvika pakusatya Mwari kukuru. 2 Timotio 2:15, 16.