The Spirit of Prophecy: Leading and Teaching | English and Swahili Side by Side

Habakkuk's Two Tables 3 of 95

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Introduction: The Foundation of Habakkuk's Two Tables

Utangulizi: Msingi wa Meza Mbili za Habakuki

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Mfululizo huu unaitwa Meza Mbili za Habakuki. Hadi sasa, tumekuwa tukichukua kweli fulani kutoka katika Chati za 1843 na 1850, si kwa kusudi la kuzitetea kibiblia katika hatua hii, bali ili kuthibitisha kwamba Ellen White anaidhinisha kweli hizi. Dai letu ni kwamba ukizikataa kweli hizi za msingi, kwa wakati uo huo unaikataa Roho ya Unabii. Tunataka kuweka jambo hilo kwenye kumbukumbu kwanza.

Review of Millerite History and the Midnight Cry

Mapitio ya Historia ya Millerite na Kilio cha Usiku wa Manane

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Katika wasilisho letu la kwanza, tulieleza kwa muhtasari historia ya Wamillerite, alama za njia kutoka 1798 hadi 1844. Katika wasilisho letu la mwisho, tuliitazama kwa ukaribu zaidi historia kutoka wakati wa kukawia hadi kufungwa kwa mlango mnamo Oktoba 22, 1844, tukitambua wakati huo kuwa ni Kilio cha Usiku wa Manane. Kilio cha Usiku wa Manane kiliingia katika historia kwenye Mkutano wa Kambi wa Exeter, Agosti 12–17, 1844, na kiliendelea hadi Oktoba 22, 1844. Wakati wa kukawia, ambao ulianza mwezi wa Machi 1844, ni sehemu ya Kilio cha Usiku wa Manane na mchakato wa kutakasa uliowaandaa watu kuitangaza ujumbe wake.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Tulitarajia kuimarisha hili mioyoni na akilini mwenu jana. Vielelezo vyote katika Neno la Mungu kuhusu nyakati za kukawia vinanena kuhusu mwisho wa dunia. Ellen White, akitoa maoni juu ya 1 Wakorintho 10:11, anasema, “Kila mmoja wa manabii wa kale alinena zaidi kwa ajili ya siku yetu kuliko kwa ajili ya siku walizoishi.” 1 Wakorintho 10:11 lasema, “Basi hayo yote yaliwapata wao kwa jinsi ya vielelezo; tena yakaandikwa ili kutuonya sisi, tuliofikiliwa na miisho ya dunia.” Historia ya Wamillerite ni historia ya yale yatakayotukia mwisho wa dunia. Historia hizi zote za kibiblia za wakati wa kukawia na yale yanayofuata zinaonyesha kwa mfano yale ambayo yangetukia katika wakati wa kukawia wa Wamillerite na katika Kilio cha Usiku wa Manane. Tunahitaji kuelewa mambo haya kwa sababu historia itajirudia.

The 2520: Ellen White's Endorsement

2520: Uungaji Mkono wa Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Tumekuwa tukishughulikia suala la kwanza katika Chati hizi, ingawa hatujalitaja sana. Fundisho la kwanza tunalotaka kuonyesha kwamba Ellen White analiunga mkono waziwazi ni lile la 2520. Mawasilisho mawili ya kwanza yalipangwa kutuongoza hadi hapa. Kesho asubuhi, tutaanza kulizingatia fundisho la Dhabihu ya Kila Siku katika Chati hii.

Remembering the Lord's Leading and Teaching

Kukumbuka Uongozi na Mafundisho ya Bwana

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Na tuanze na Life Sketches, ukurasa wa 196: “Hatuna jambo lolote la kuogopa kuhusu wakati ujao, isipokuwa tu tutakaposahau njia ambayo Bwana ametuongoza kwayo, na mafundisho Yake katika historia yetu ya zamani.” Kitu pekee ambacho Mkristo anapaswa kukiogopa kuhusu wakati ujao ni kuanguka kutoka njiani na kupotea. Jambo la kuogopwa si kutopata uzima wa milele. Hapa, Dada White anasema kwamba hatuna jambo lolote la kuogopa kuhusu wakati ujao isipokuwa mambo mawili. Huu ni mstari unaojulikana sana katika Roho ya Unabii ndani ya Uadventista, lakini ni nadra sana kumsikia mtu yeyote akifafanua ni uongozi upi na ni mafundisho yapi anayorejelea.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Tutaonyesha kwamba huo uongozi anao urejelea ni historia ya Kilio cha Usiku wa Manane. Katika historia ya Kilio cha Usiku wa Manane, Kristo alikuwa akiongoza katika wakati wa kukawia, kuwasili na kutangazwa kwa Kilio cha Usiku wa Manane, na kufungwa kwa mlango mnamo Oktoba 22, 1844. Aliibuni historia hiyo ili izae watu ambao wangeweza kuingia kwa imani pamoja Naye katika Patakatifu pa Patakatifu. Inatupasa kuogopa kuisahau historia hiyo mahsusi, pamoja na mafundisho Yake.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Tutaonyesha kwamba kulikuwapo fundisho maalumu lililozaa Kilio cha Usiku wa Manane. Fundisho hilo halikuwa kuanguka kwa Dola ya Ottoman tarehe 11 Agosti, 1840, wala halikuwa hali ya wafu, iliyokuja katika historia ya Ujumbe wa Malaika wa Pili katika Historia ya Wamillerite. Lilikuwa fundisho maalumu katika Historia ya Wamillerite lililozaa Kilio cha Usiku wa Manane, ambamo Bwana aliongoza, nasi hatuna jambo la kuogopa kwa ajili ya wakati ujao isipokuwa tu kwamba tusahau uongozi Wake na fundisho Lake.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Tunadokeza kwamba ishara ya uongozi Wake na pia ya mafundisho Yake ni Kilio cha Usiku wa Manane. Hebu tusome tena kifungu hiki kutoka katika maono ya kwanza ya Ellen White: “Katika njia hii watu wa ujio walikuwa wakisafiri kwenda mjini uliokuwa katika mwisho wa mbali wa njia. Walikuwa na nuru angavu iliyowekwa nyuma yao mwanzoni mwa njia, ambayo malaika aliniambia ilikuwa ni kilio cha usiku wa manane. Nuru hii iliangaza katika njia yote, na kutoa mwanga kwa miguu yao, ili wasijikwae. Kama wangeweka macho yao yakimtazama Yesu, ambaye alikuwa mbele yao kidogo, akiwaongoza kwenda mjini, walikuwa salama. Lakini upesi baadhi yao walichoka, wakasema kwamba mji ulikuwa mbali sana, na walitarajia kwamba wangekuwa tayari wameingia humo kabla ya hapo. Ndipo Yesu angewatia moyo kwa kuinua mkono Wake wa kuume wenye utukufu, na kutoka katika mkono Wake kulitoka nuru iliyopunga juu ya kundi la waadventista, nao wakapaza sauti, ‘Aleluya!’ Wengine kwa pupa waliikana nuru iliyokuwa nyuma yao, wakasema kwamba haikuwa Mungu aliyekuwa amewaongoza kutoka mbali hivyo.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Wanaikana Kilio cha Usiku wa Manane, na kuhusiana na Kilio cha Usiku wa Manane, wanahoji kwamba Bwana hakuwa akiwaongoza katika Kilio cha Usiku wa Manane. Wanaikana uongozi wa Mungu katika Kilio cha Usiku wa Manane. “Nuru iliyokuwa nyuma yao ilizimika, ikiziacha nyayo zao katika giza kamili, nao wakajikwaa na kupoteza ule mwelekeo na kumwona Yesu, wakaanguka kutoka njiani wakaingia chini katika ulimwengu wa giza na waovu.”

The Midnight Cry in Context

Kilio cha Usiku wa Manane katika Muktadha Wake

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Tutaitazama mara nyingine tena historia ya Kilio cha Usiku wa Manane ili kuiweka katika muktadha wake kabla ya kushughulikia 2520.

From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

Kutoka katika Pambano Kuu, kurasa 391–395: “Wakati ulipopita ambao kuja kwa Bwana kulitarajiwa kwanza, katika majira ya kuchipua ya mwaka 1844,”—huu ndio wakati wa kukawia, kushindwa moyo kwa kwanza—“wale ambao walikuwa wametazamia kwa imani kutokea Kwake walihusishwa kwa muda katika mashaka na kutokuwa na uhakika. Wakati ulimwengu uliwaona kana kwamba walikuwa wameshindwa kabisa na kuthibitishwa kuwa wamekuwa wakikumbatia udanganyifu, chanzo chao cha faraja kilikuwa bado ni neno la Mungu. Wengi waliendelea kuyachunguza Maandiko, wakipitia upya uthibitisho wa imani yao na kuyasoma kwa makini unabii ili kupata nuru zaidi.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Ikiwa wengi walifanya hivi, hiyo inamaanisha kwamba walikuwapo baadhi ambao hawakufanya hivyo. Haisemi “wao”; inasema “wengi”—makundi mawili hapa. “Ushuhuda wa Biblia uliounga mkono msimamo wao ulionekana kuwa wazi na wa kuhitimisha. Ishara ambazo zisingeweza kukosewa zilielekeza kwenye kuja kwa Kristo kuwa karibu. Baraka ya pekee ya Bwana, katika wongofu wa wenye dhambi na katika uamsho wa maisha ya kiroho miongoni mwa Wakristo, ilikuwa imeshuhudia kwamba ujumbe huo ulikuwa wa Mbinguni. Na ingawa waumini hawakuweza kueleza kukata tamaa kwao, walihisi kwa uhakika kwamba Mungu alikuwa amewaongoza katika uzoefu wao wa zamani.

"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

Yalikuwa yamefungamanishwa na unabii ambao walikuwa wameuona kuwa unahusu wakati wa kuja kwa mara ya pili, maelekezo yaliyofaa kwa namna ya pekee kwa hali yao ya kutokuwa na uhakika na ya matarajio yenye wasiwasi, yakawatia moyo kungoja kwa saburi katika imani kwamba yale ambayo sasa yalikuwa giza kwa ufahamu wao yangewekwa wazi kwa wakati wake.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Katika aya hiyo, inasema, “Yalifungamanishwa na unabii ambao walikuwa wameuona kuwa unahusu wakati wa ujio wa pili . . . .” Ni unabii gani waliouamini kuwa unahusu Ujio wa Pili? Ile miaka 2520, ile 2300, na ile 1335. Waliamini kwamba unabii huo wote watatu wa wakati uliishia mwaka 1843, na huo ndio uliokuwa Ujio wa Pili.

"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

Miongoni mwa unabii huu ulikuwamo ule wa Habakuki 2:1–4: “Nitasimama juu ya zamu yangu, nami nitajiweka juu ya mnara, nami nitaangalia ili nione atakalonena nami, na nitajibu nini nitakapokaripiwa. Naye BWANA akanijibu, akasema, Andika maono haya, ukayafanye kuwa wazi juu ya vibao, ili ayasomaye apate kupiga mbio. Kwa maana maono haya bado ni kwa wakati ulioamriwa, lakini mwisho wake yatanena, wala hayatadanganya; yajapokawia, yakingoje; kwa kuwa hakika yatakuja, hayatachelewa. Tazama, nafsi yake iliyojivuna si nyofu ndani yake; bali mwenye haki ataishi kwa imani yake.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

Mapema kama mwaka wa 1842, mwelekeo uliotolewa katika unabii huu wa “kuandika maono, na kuyaweka wazi juu ya mbao, ili ayasomaye apate kukimbia,” ulimdokezea Charles Fitch kutayarisha chati ya kiunabii ili kufafanua maono ya Danieli na Ufunuo. Kuchapishwa kwa chati hii kulichukuliwa kuwa utimilifu wa amri iliyotolewa na Habakuki. Hata hivyo, wakati huo hakuna mtu aliyetambua kwamba kuchelewa kunakoonekana katika kutimizwa kwa maono—wakati wa kukawia—kunawasilishwa katika unabii huohuo. Baada ya kukatishwa tamaa, andiko hili lilionekana kuwa na maana kubwa sana: “Maono haya bado ni kwa wakati uliowekwa, lakini mwisho wake yatanena, wala hayatadanganya; ijapokuwa yanakawia, yangojee; kwa kuwa hakika yatakuja, hayatachelewa. . . . Mwenye haki ataishi kwa imani yake.”

The 1843 Chart and the Spirit of Prophecy

Chati ya 1843 na Roho ya Unabii

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Haidhuru ikiwa unafanya kazi ya kawaida au kazi isiyo ya kawaida—maneno ambayo Ellen White hutumia kwa kazi ya konferensi na kazi ya kujitegemeza, mtawalia. Iwe unaenda kwa huduma zinazoongoza za kujitegemeza ndani ya Uadventista au kwenye General Conference au Biblical Research Institute, ukiwauliza kuhusu Chati ya 1843, watasema, “Kuna makosa mengi katika Chati hii.” Wanatofautiana na Ellen White, asemaye kwamba Bwana aliushikilia mkono Wake juu ya “kosa” katika baadhi ya tarakimu zilizo katika Chati hii.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Lakini wao pia wanajiweka wenyewe katika upinzani dhidi ya Neno la Mungu. Katika Habakuki, inasema kwamba ono hili “halitasema uongo.” Ono ambalo Waanzilishi walipaswa kuliweka kwenye Chati ya 1843, na waliliweka, ni utimilifu wa Habakuki 2. Hili ndilo ono walilopaswa kuliweka kwenye Chati hii, na Habakuki 2 inasema kwamba ono hili “halitasema uongo.” Kwa hiyo, unaposema kwamba Chati hii “imejaa makosa,” unapinga Roho ya Unabii na pia Biblia.

"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

Sehemu ya unabii wa Ezekieli nayo ilikuwa chanzo cha nguvu na faraja kwa waaminio: “Neno la Bwana likanijia, kusema, Mwanadamu, ni mithali gani hiyo mliyo nayo katika nchi ya Israeli, mkisema, Siku zinakawia, na kila maono hayafiki? Kwa hiyo waambie, Bwana MUNGU asema hivi, . . . Siku ziko karibu, na utimilifu wa kila maono. . . . Nitasema, na neno nitakalolisema litatimia; halitakawia tena.” “Watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali. Basi waambie, Bwana MUNGU asema hivi; Hakutakuwa na neno lo lote katika maneno yangu litakalokawia tena, lakini neno lile nililolinena litatendeka.” Ezekieli 12:21–25, 27, 28.

Two Classes of Worshippers

Makundi Mawili ya Waabuduo

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Angalia kwamba anazungumza kuhusu makundi mawili ya waabudu. Anasema kwamba wengi, wakati kukatishwa tamaa huku kulipokuja, waliendelea kujifunza unabii, akionyesha kwamba kulikuwapo kundi ambalo halikuendelea. Tutapata nuru zaidi kuhusu tofauti kati ya makundi hayo mawili.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Kutimizwa kwa Habakuki 2:1–4 ni Chati hii ya 1843 na Chati ya 1850. Hata katika Habakuki, aya ya 4 inasema kwamba mwenye haki ataishi kwa imani yake, na yeye ambaye moyo wake umejivuna. Hapa inaelezwa makundi mawili ya waabudu. Historia ya Kilio cha Usiku wa Manane huzaa makundi mawili ya waabudu, na makundi hayo mawili yanatajwa katika Habakuki.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Katika aya inayofuata, baada ya kurejelea Habakuki 2 na Ezekieli, anabainisha mojawapo ya makundi hayo: “hao wanaongoja.” Hao wanaongoja ni nani? Ni wale wanaoitimiza Danieli 12, “Heri yeye aangojaye, na kuifikia 1335.” Kundi hili ndilo hao wanaongoja.

"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

Wale waliokuwa wakingoja wakafurahi, wakiamini kwamba Yeye ajuaye mwisho tangu mwanzo alikuwa ametazama chini katika vipindi vyote vya nyakati, na, akiuona mbele ya wakati huo kukatishwa tamaa kwao, alikuwa amewapa maneno ya ujasiri na tumaini.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Tulipigiwa simu na dada mmoja ambaye alikuwa amekuwa akifanya kazi katika mojawapo ya nchi za Ulaya ya Mashariki kwa miaka michache. Alitoka huko, akahamia Marekani, na alipoielewa ujumbe huu, akarudi tena huko. Amekabiliwa na upinzani, huku familia yake ya kanisa ya zamani ikiwasiliana na uongozi katika nchi yake ili “kumfungia mlango.” Hivi karibuni, Bwana alimfungulia mlango wa kushiriki ujumbe huu na makundi.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Alipiga simu mapema asubuhi ya leo, akieleza kwamba kikwazo kimoja kilikuwa usafiri. Walihitaji gari ili kusafiri na kufundisha ujumbe huu, lakini walikosa fedha. Mara tu walipofika mahali hapa, rafiki kutoka Marekani, akiwa amesukumwa moyoni na Bwana, walituma fedha za kutosha kununua gari.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Hii ndiyo aina ya uzoefu uliokuwa ukiwapata wale waliokatishwa tamaa. Walikatishwa tamaa, lakini Bwana aliwaongoza kwenye Maandiko ili kuwatia moyo, akisema, “Kukatishwa tamaa huku kulikuwa kwa uongozi wangu. Endeleeni tu kusonga mbele.”

"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

Kama isingalikuwa kwa ajili ya sehemu kama hizo za Maandiko, zikiwatahadharisha kungoja kwa saburi na kushika sana tumaini lao katika neno la Mungu, imani yao ingalishindwa katika saa ile ya majaribu.

The Parable of the Ten Virgins and the Tarrying Time

Mfano wa Mabikira Kumi na Wakati wa Kukawia

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Angalia jinsi Dada White anavyounganisha mfano wa Wanawali Kumi na Habakuki 2, kwa kuwa yote mawili yanazungumzia wakati wa kukawia na makundi mawili ya waabuduo.

"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Mfano wa wanawali kumi wa Mathayo 25 pia unaonyesha uzoefu wa watu wa Waadventista. Katika Mathayo 24, akijibu swali la wanafunzi Wake kuhusu ishara ya kuja Kwake na ya mwisho wa ulimwengu, Kristo alikuwa ameonyesha baadhi ya matukio yaliyo ya muhimu zaidi katika historia ya ulimwengu na ya kanisa tangu ujio Wake wa kwanza hadi wa pili; yaani, kuangamizwa kwa Yerusalemu, dhiki kuu ya kanisa chini ya mateso ya kipagani na ya kipapa, kutiwa giza kwa jua na mwezi, na kuanguka kwa nyota. Baada ya hayo akasema juu ya kuja Kwake katika ufalme Wake, na akatoa mfano unaoeleza makundi mawili ya watumishi wanaotazamia kutokea Kwake. Sura ya 25 inaanza kwa maneno haya: “Ndipo ufalme wa mbinguni utakapofanana na wanawali kumi.” Hapa linaonyeshwa kanisa linaloishi katika siku za mwisho,”—sasa, analitumia hili kwa Historia ya Wamilleri, lakini angalia asemavyo—“Hapa linaonyeshwa kanisa linaloishi katika siku za mwisho,”—ni nani “kanisa linaloishi katika siku za mwisho”? Hilo ni sisi.

"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

Hilo ndilo jambo lilelile linaloonyeshwa katika sehemu ya mwisho ya sura ya 24. Katika mfano huu uzoefu wao unaoneshwa kwa matukio ya ndoa ya Mashariki. “Ndipo ufalme wa mbinguni utakapofanana na wanawali kumi, waliotwaa taa zao, wakaenda nje kumlaki bwana arusi. Watano wao walikuwa wenye busara, na watano wapumbavu. Wale waliokuwa wapumbavu walizitwaa taa zao, lakini hawakuchukua mafuta pamoja nao; bali wale wenye busara walichukua mafuta katika vyombo vyao pamoja na taa zao. Bwana arusi alipokawia, wote wakasinzia wakalala. Na usiku wa manane pakawa na kelele, Tazama, bwana arusi yuaja; tokeni nje kumlaki.”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Kuja kwa Kristo, kama kulivyotangazwa na ujumbe wa malaika wa kwanza, kulieleweka kuwa kunawakilishwa na kuja kwa bwana arusi. Matengenezo yaliyoenea sana chini ya tangazo la kuja Kwake karibuni yaliwiana na kutoka kwa wanawali. Katika mfano huu, kama ilivyo katika Mathayo 24, makundi mawili yanawakilishwa. Wote walikuwa wamechukua taa zao, Biblia, na kwa nuru yake walikuwa wametoka kwenda kumlaki Bwana Arusi. Lakini wakati wale wapumbavu walipochukua taa zao bila mafuta, wale wenye hekima walichukua mafuta katika vyombo vyao. Wenye hekima walikuwa wameupokea neema ya Mungu, nguvu ya Roho Mtakatifu ya kufufua upya na kuangazia, iliyolifanya neno Lake kuwa taa kwa miguu yao. Walichunguza Maandiko ili kuijua kweli na walitafuta kwa bidii usafi wa moyo na maisha. Hawa walikuwa na uzoefu wa kibinafsi na imani katika Mungu na neno Lake, ambavyo havingeweza kushindwa kwa kuvunjika moyo na kuchelewa. Wengine walichochewa na msukumo wa hisia, wakitegemea imani ya ndugu zao, wakiridhika na hisia nzuri lakini wakikosa ufahamu wa kina wa kweli au kazi halisi ya neema. Hawakuwa tayari kwa kuchelewa na kuvunjika moyo. Majaribu yalipokuja, imani yao ilishindwa, na taa zao zikafifia.

"While the bridegroom tarried,"

“Bwana-arusi alipokawia,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Bwana-Arusi alikawia lini? Machi 22, 1844. Anakawia. Ni nini kitakachotukia sasa? Makundi haya mawili yatafunuliwa.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Tunapoisahau Kilio cha Usiku wa Manane na kuanguka kutoka katika njia kwenda chini kwenye ulimwengu mwovu, tunaonyesha kwamba hatuielewi Injili. Injili ya Milele ni kazi ya Kristo katika kuzalisha makundi mawili ya waabuduo, kwa msingi wa ujumbe wa kinabii wa kupima. Tangu wakati wa kukawia hadi kufungwa kwa mlango, huu ndio upeo wa Injili ya Milele. Hapa, Bwana huyachukua makundi mawili katika wakati wa kukawia, akitafuta kuwaongoza pamoja Naye kuingia katika Hukumu, na kuwaweka katika mchakato wa kupimwa ili kuthibitisha kama kweli wana mafuta au la. Huu ndio upeo wa kazi ya Kristo ya kuitenga dhahabu na takataka, ngano na magugu, wenye hekima na wapumbavu.

"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

“Bwana-arusi alipokawia, wote wakasinzia wakalala.” Kwa kukawia kwa bwana-arusi kunawakilishwa kupita kwa wakati ambao Bwana alitarajiwa, kukatishwa tamaa, na kile kilichoonekana kuwa kuchelewa. Katika wakati huu wa kutokuwa na uhakika, shauku ya wale wa juujuu na wenye moyo wa nusu ilianza upesi kuyumba, na jitihada zao kulegea; lakini wale ambao imani yao ilijengwa juu ya ujuzi wa kibinafsi wa Biblia walikuwa na mwamba chini ya miguu yao, ambao mawimbi ya kukatishwa tamaa yasingeweza kuuosha. “Wote wakasinzia wakalala;” kundi moja katika kutokujali na kuiacha imani yao, kundi jingine wakingoja kwa saburi hata nuru iliyo wazi zaidi itakapotolewa. Hata hivyo, katika usiku wa jaribu wale wa mwisho walionekana kupoteza, kwa kiwango fulani, bidii yao na kujitoa kwao. Wale wa moyo wa nusu na wa juujuu hawangeweza tena kuegemea juu ya imani ya ndugu zao. Kila mmoja lazima asimame au aanguke kwa nafsi yake mwenyewe.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Wakati kukata tamaa kulipotokea, makundi mawili yakaanza kulala kwa namna tofauti; lakini hata wale wanawali wenye hekima walipoteza sehemu ya bidii yao. Bwana alikuwa akiwaongoza katika jambo hili, ili ujumbe wa Kilio cha Usiku wa Manane ulipokuja katika Mkutano wa Kambi wa Exeter, afanye kazi miongoni mwao.

The Testing Process: The Tarrying Time and the Midnight Cry

Mchakato wa Kujaribiwa: Wakati wa Kukawia na Kilio cha Usiku wa Manane

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Kutoka katika *Spirit of Prophecy*, juzuu ya 4, ukurasa wa 228: Kumbukeni kwamba mchakato huu—Kililio cha Usiku wa Manane, tangu Wakati wa Kukawia hadi kufungwa kwa mlango—ndicho Bwana anatumia kuwajaribu watu Wake. Kililio cha Usiku wa Manane katika Mkutano wa Kambi wa Exeter, katika kutangazwa kwake hadi Oktoba 22, 1844, ni sehemu moja tu ya historia hiyo. Hakiwezi kutenganishwa na wakati wa kukawia, ambao huandaa kwa ajili ya athari ya Kililio cha Usiku wa Manane miongoni mwa madaraja mawili ya waabuduo. Ni lazima muelewe Kililio cha Usiku wa Manane, kwa sababu msipofanya hivyo, mtaanguka kutoka katika njia.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Mungu alikusudia kuwajaribu watu wake. Mkono wake ulifunika kosa katika kukokotoa nyakati za kiunabii. Mkono wake, mkono wa Bwana, ulifunika kosa la kipekee katika kukokotoa nyakati za kiunabii, kwa wingi. Waadventista hawakugundua kosa hilo, wala halikugunduliwa na wale walioelimika zaidi miongoni mwa wapinzani wao. Hao wa mwisho walisema, “Kukokotoa kwenu nyakati za kiunabii ni sahihi. Tukio fulani kubwa linakaribia kutukia; lakini si lile analolitabiri Bw. Miller; ni kuongoka kwa ulimwengu, wala si kuja kwa Kristo mara ya pili.”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Wakati wa matarajio ulipita, na Kristo hakuonekana kwa ukombozi wa watu Wake. Wale waliokuwa wamemtazamia Mwokozi wao kwa imani ya kweli na upendo walipatwa na masikitiko makali. Hata hivyo, Bwana alikuwa ametimiza kusudi Lake: alikuwa ameijaribu mioyo ya wale waliodai kuwa wanangoja kutokea Kwake. Miongoni mwao walikuwamo wengi ambao walikuwa wakisukumwa na hofu kuliko kupenda kweli. Tukio lililotazamiwa liliposhindwa kutokea, watu hawa walitangaza kwamba hawakuwa wamesikitishwa; hawakuwa wamewahi kuamini kwamba Kristo angekuja. Walikuwa miongoni mwa wa kwanza kudhihaki huzuni ya waamini wa kweli.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Hili lilikuwa kusudi la Bwana. Hatuna sababu ya kuogopa kwa ajili ya wakati ujao, isipokuwa tunaposahau jinsi Bwana alivyotuongoza katika uzoefu wetu wa zamani, wala hatuna cha kuogopa isipokuwa tunaposahau mafundisho ya Bwana katika uzoefu wetu wa zamani. Tunadokeza kwamba huwezi kutenganisha uongozi huu na mafundisho Yake.

Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

Maisha ya James White na Ellen G. White 1888, ukurasa 186–187: “Mungu aliwajaribu na kuwathibitisha watu wake kwa kupita kwa wakati mwaka 1843. Kosa—kosa la pekee—walilolifanya katika kuhesabu vipindi vya unabii halikugunduliwa mara moja hata na watu wenye elimu waliopinga maoni ya wale waliokuwa wakingojea kuja kwa Kristo. Wasomi hawa wa kina walitangaza kwamba Bw. Miller alikuwa sahihi katika hesabu yake ya wakati, ingawa walimpinga kuhusu tukio ambalo lingevika taji kipindi hicho. Lakini wao, pamoja na watu wa Mungu waliokuwa wakingojea, walikuwa katika kosa lilelile kuhusu suala la wakati.

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Tunaamini kikamilifu kwamba Mungu, katika hekima Yake, alikusudia kwamba watu Wake wakutane na kukatishwa tamaa, jambo ambalo lilikuwa limekusudiwa vyema kufunua mioyo na kusitawisha tabia za kweli—si tu kufunua mioyo yao bali pia kusitawisha tabia zao, na kuifikisha kwenye hatua ambapo hilo lingedhihirishwa katika shida inayokuja wakati wa Kilio cha Usiku wa Manane. Wale walioikumbatia ujumbe wa malaika wa kwanza kwa hofu ya hukumu za Mungu, si kwa sababu waliipenda kweli na kutamani urithi katika ufalme wa mbinguni, sasa walionekana katika nuru yao ya kweli. Walikuwa miongoni mwa wa kwanza kuwadhihaki wale waliokatishwa tamaa ambao kwa unyofu walilitamani na kulipenda kutokea kwa Yesu. Jaribu hili la Mungu, lenye kuchunguza kwa undani kabisa, lilifunua tabia za kweli za wale ambao wangeukwepa wajibu na aibu kwa kuikana imani yao katika saa ya majaribu.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Wale waliokuwa wamekatishwa tamaa hawakuachwa gizani; kwa maana katika kuichunguza kwa maombi ya dhati nyakati za unabii, kosa lilifunuliwa—kosa la pekee—na kufuatiliwa kwa kalamu ya unabii kupitia kipindi chote cha kukawia. Katika matarajio ya furaha ya kuja kwake Kristo, kule kukawia kwa maono kulivyoonekana hakukuwa kumezingatiwa, na kulikuwa mshangao wa huzuni usiotazamiwa. Hata hivyo, jaribu hili lenyewe lilikuwa la lazima sana ili kuwakuza na kuwatia nguvu waaminio wa kweli katika ukweli. Kipindi cha kukawia kilikuwa cha lazima sana. Si kwamba kingeonyesha tu yale makundi mawili na kuanza kuikuza tabia yao ambayo ingeonyeshwa katika historia ya Kilio cha Usiku wa Manane hadi kufungwa kwa mlango, bali kilikuwa cha lazima ili kuwatia nguvu wale ambao wangetokea upande ulio sahihi wa suala hilo. Huwezi kukitenga kipindi cha kukawia na Kilio cha Usiku wa Manane au kufungwa kwa mlango.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Unapoukataa Kilio cha Usiku wa Manane, unaukataa historia hiyo yenyewe. Kilio cha Usiku wa Manane si ujumbe wa Samuel Snow tu katika Mkutano wa Kambi wa Exeter; ni uzoefu wa wakati wa kukawia. Hapa ndipo Bwana alikuwa akiongoza. Hatuna jambo lolote la kuogopa kuhusu wakati ujao, isipokuwa tunaposahau uongozi wa Bwana katika historia yetu ya nyuma—historia hii ya wakati wa kukawia na ya Kilio cha Usiku wa Manane, ambapo Yeye huifikisha Injili ya Milele kwenye kilele chake katika Historia ya Wamilleri, akizalisha makundi mawili ya waabuduo.

Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Maandishi ya Awali, ukurasa wa 74: “Nimeona ya kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haikupaswa kubadilishwa; kwamba tarakimu zilikuwa kama alivyotaka Yeye; kwamba mkono Wake ulikuwa juu yake na ulificha kosa katika baadhi ya tarakimu, ili mtu awaye yote asiweze kuliona, mpaka mkono Wake ulipoondolewa.”

The Mystery of Iniquity and the Testing Process

Siri ya Uovu na Mchakato wa Kujaribiwa

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Kama tungekuwa na wakati, tungeweza kujadili siri ya uasi. Siri ya uasi inaweza kuwa na zaidi ya ufafanuzi mmoja sahihi, lakini hapa inarejelea kazi ya Shetani ya kuchanganya uovu na wema, kweli na kosa, katika historia takatifu ambamo Bwana huwajaribu watu Wake. Katika historia takatifu ya Maandiko ambapo Bwana huwaleta watu Wake katika mchakato wa kujaribiwa, daima utaiona siri ya uasi—utendaji wa Shetani katika kuchanganya kweli na kosa. Watu wanapofikia hatua hii ya kujaribiwa, siri ya uasi imeyatia ukungu masuala hayo.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Wakati wa kujaribiwa kwa Nuhu ulipofika, Biblia inatuambia kwamba mbegu ya Shetani ilikuwa tayari imechanganywa na mbegu ya Mungu kabla ya wakati huo. Hili ndilo lililosababisha siri ya uovu kutimizwa katika wakati wa Nuhu, ikielezwa katika Mwanzo kama wana wa Mungu kuwatwaa binti za wanadamu kuwa wake—mchanganyiko wa mbegu hizo mbili, siri ya uovu inayotangulia jaribu la Nuhu.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Katika jaribu la Musa na Bahari ya Shamu, Maandiko yanaeleza jinsi Israeli, ambao wangejaribiwa katika Bahari ya Shamu na Sinai, walivyokuwa wameharibiwa na mafundisho ya Misri baada ya kukaa huko kwa muda mrefu hivyo. Hiyo ndiyo iliyokuwa siri ya kuasi—kuathiriwa na mafundisho ya kishetani.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Katika wakati wa Wayahudi, ni mafundisho ya Kiyunani yaliyotayarisha njia kwa ajili ya Sanhedrini kukataa mchakato wao wa kupimwa.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Katika historia ya Wamilleri, Wamilleri waliokuwa katika makanisa ya Kiprotestanti walikuwa wametoka tu katika miaka 1260 ya ushawishi wa Upapa, ambao uliiharibu mbegu safi kwa mbegu isiyo safi, na hivyo kuzaa siri ya uasi-iliyoitangulia jaribio la Historia ya Wamilleri.

That is the mystery of iniquity that is always present.

Hiyo ndiyo siri ya uasi-sheria ambayo daima iko.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Ikiwa utajifunza jinsi siri ya uasi inavyotenda kazi, nenda katika Patriarchs and Prophets, sura ya kwanza. Dada White anatueleza jinsi Shetani alivyoitenda siri ya uasi Mbinguni. Kungetukia mtihani Mbinguni kuhusu ni malaika gani wangekaa na ni nani wangeondolewa, naye Shetani alikuwa akiitenda siri ya uasi hapo hapo Mbinguni kabla ya mchakato huo wa kupimwa.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Shetani alifanya jambo hili kwa kutia shaka kwa hila, kuliweka neno lake juu ya Neno la Mungu, na muhimu zaidi, kwa kuwaongoza wengine wazieleze mafundisho yake ya uongo—tendo ovu la kishetani. Angetia shaka katika akili yako, kisha wewe ungeenda nje na kuieleza shaka hiyo kwa kikundi. Iwapo mtu yeyote angelalamikia shaka hiyo, angelalamika juu yako, wala si juu yake.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Hivi karibuni, mchungaji mmoja huko Spokane, Washington, alitoa maoni kuhusu Early Writings, ukurasa wa 74, akisema, “Nilikwenda kwenye kamusi ya siku na zama za Ellen White, Webster’s Dictionary, na figures haimaanishi kitu chochote kinachohusiana na hesabu.” Watu wengi waliosikia jambo hilo wasingelichunguza na wangemwamini. Kwa kiwango cha chini kabisa, mchungaji huyo alikuwa akipanda shaka kuhusu kile ambacho figures inawakilisha katika kifungu hiki; kwa kweli, alikuwa akisema uongo. Webster’s 1828 Dictionary inasema: FIGURE, n. Katika hesabu, ishara inayowakilisha namba, kama 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Alikuwa akionyesha shaka, akifanya kazi inayowakilishwa kama siri ya uasi. Alikuwa akiwatambulishia Waadventista, ikiwa wako tayari kuona, kwamba katika wakati huu wa historia ya dunia, ni lazima uielewe kweli mwenyewe wala usiwasikilize wanadamu; kwa sababu, “. . . siri ya uasi yatenda kazi hivi sasa: . . . .”

Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Maandishi ya Awali, ukurasa wa 74: “. . . kwamba tarakimu zilikuwa kama alivyotaka Yeye, kwamba mkono Wake ulikuwa juu yake na ulificha kosa katika baadhi ya tarakimu hizo, ili mtu yeyote asiweze kuliona, mpaka mkono Wake ulipoondolewa.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Ni upotoshaji, na wanatheolojia mara nyingi hufanya hivyo. Ikiwa unataka kuelewa neno lina maana gani katika Biblia au Roho ya Unabii, huangalii kamusi kwanza; unamwangalia nabii. Kwa mfano, Danieli anatumia neno la Kiebrania rum katika Danieli 8:11, lililotafsiriwa kuwa "ikaondolewa." Watu hudhani kwamba linamaanisha "kuondolewa," lakini Danieli anatumia rum mara nyingine tano, na kamwe halimaanishi "kuondoa"—linamaanisha "kuinua na kutukuza." Hivyo basi, kudhani kwamba rum katika Danieli 8:11 linamaanisha "kuondoa" ni kufuata mapokeo, si jinsi Danieli alivyolitumia neno hilo.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Vivyo hivyo, kuhusu Ellen White: Ikiwa unataka kudai kwamba katika Early Writings, 74, “figures” humaanisha vielelezo vya kisanaa au michoro, unaweza kusema, “Kamusi ya wakati wa Ellen White haisemi kwamba figures humaanisha hesabu,” ukitegemea kwamba watu wengi hawatachunguza. Lakini kama wangechunguza, wangekuta kwamba figures kwa kweli humaanisha hesabu.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Lakini mahali pa kwanza unapopaswa kwenda ni kwa Ellen White mwenyewe: Anamaanisha nini kwa figures? Katika Early Writings, ukurasa wa 74, anasema, "Mkono wake ulikuwa juu na ulificha kosa katika baadhi ya figures," na katika ukurasa wa 236 anasema, "Mkono wake ulifunika kosa katika ukokotoaji wa vipindi vya kiunabii." Nabii huyo mwanamke anatambulisha kwamba istilahi yake, figures, inawakilisha vipindi vya kiunabii—hesabu, si mchoro.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Basi, Bwana aliushikilia mkono Wake juu ya kosa katika kuhesabu vipindi vya unabii—tarakimu.

Ellen White's Endorsement of the 2520

Idhini ya Ellen White kwa 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Huu ndio msingi wa hoja. Wengi wanawasilisha ujumbe uleule tunaowasilisha sisi, nami ninawaunga mkono. Lakini inapokuja kwa habari ya 2520 na kama Ellen White aliamini kwamba ilikuwa unabii halali, hii ndiyo hoja—huu ndio uthibitisho na mahali ambapo unapaswa kuanzia. Hoja nyingine zote ni halali na za kweli, lakini hapa ndipo mahali pa kuanzia.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

Katika Early Writings, ukurasa wa 74, panaposema kwamba Bwana aliweka mkono Wake juu ya kosa katika baadhi ya tarakimu, yeye anafafanua maana ya jambo hilo katika kitabu hicho hicho, kwenye ukurasa wa 236: “Niliwaona watu wa Mungu wenye furaha katika matarajio, wakimtazamia Bwana wao. Lakini Mungu alikusudia kuwajaribu.” Anazungumza kuhusu Wakati wa Kukawia [Machi 22, 1844], kukatishwa tamaa kwa kwanza.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Hasemi kuhusu Kukatishwa Tamaa kwa tarehe 22 Oktoba, 1844, kwa sababu wao watajaribiwa huko pia; bali hapa anazungumza kuhusu tarehe 22 Machi, 1844, wakati wa kukawia: “Mungu alikusudia kuwajaribu.” “Mkono wake ulifunika kosa katika kuhesabu vipindi vya kinabii.” Alikuwaje awajaribu kwa wakati wa kukawia? Kwa kuushikilia mkono Wake juu ya uelewa wao wa vipindi vya kinabii. Hamna neno la kuogopa kwa ajili ya wakati ujao, isipokuwa tunaposahau jinsi Bwana alivyotuongoza hapo zamani, katika historia ya Wamillerite na mafundisho Yake.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Vipindi hivi vya kinabii ni mafundisho yaliyozalisha wakati wa kukawia. “Mkono wake ulifunika kosa katika kuhesabu vipindi vya kinabii. Wale waliokuwa wakimtazamia Bwana wao hawakuligundua kosa hili,”—kosa moja—“na hata watu waliosoma sana zaidi miongoni mwa wale walioupinga wakati huo hawakuliona pia. Mungu alikusudia kwamba watu Wake wakutane na hali ya kukatishwa tamaa. Wakati ukapita, na wale waliokuwa wamemtazamia Mwokozi wao kwa matarajio ya furaha wakahuzunika na kuvunjika moyo, ilhali wale ambao hawakupenda kutokea kwa Yesu, bali waliupokea ujumbe kwa hofu, walifurahi kwamba hakuja wakati wa matarajio. Kukiri kwao hakukuwa kumeugusa moyo na kuusafisha maisha. Kupita kwa wakati kulihesabiwa vema ili kufunua mioyo ya namna hiyo. Hao ndio waliokuwa wa kwanza kugeuka na kuwadhihaki wale wenye huzuni na waliokatishwa tamaa ambao kwa kweli walilipenda kutokea kwa Mwokozi wao. Niliona hekima ya Mungu katika kuwajaribu watu Wake na kuwapa jaribu lenye kuchunguza sana ili kuwabaini wale ambao wangerudi nyuma na kugeuka katika saa ya majaribu.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Yesu na jeshi lote la mbinguni waliwatazama kwa huruma na upendo wale ambao kwa matarajio matamu walikuwa wametamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakitanda juu yao, ili kuwategemeza katika saa ya jaribu lao. Wale waliokuwa wamepuuza kuipokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuipokea nuru ambayo alikuwa amewatuma kutoka mbinguni. Wale waaminifu, waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena wakaongozwa kwenye Biblia zao ili kuichunguza vipindi vya unabii. Mkono wa Bwana uliondolewa kutoka kwenye tarakimu, na kosa—moja tu—likaelezwa.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Hapa anaeleza kosa lililokuwamo katika tarakimu za Kielelezo cha 1843, na tayari amefafanua kwamba tarakimu hizo zinawakilisha vipindi vya unabii. “Wakaona kwamba vipindi vya unabii vilifikia mwaka 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha kwamba vipindi vya unabii vilifungwa katika 1843, ulithibitisha kwamba vingekoma katika 1844.” Mwisho wa mjadala! Ellen White anaweka muhuri wake wa kuidhinisha juu ya 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Kuna vipindi vitatu tu vya kinabii kwenye Chati ya 1843 ambavyo walielewa kuwa viliishia katika mwaka wa 1843: vile 1335, 2520, na 2300. Mungu aliushikilia mkono Wake juu ya kosa fulani katika baadhi ya hesabu—vipindi vya kinabii kwenye Chati hii—hata mkono Wake ulipoondolewa. Alipouondoa mkono Wake, wale waaminifu waliokuwa wakingoja waliongozwa kuchunguza tena vipindi vya kinabii, nao wakagundua kwamba uthibitisho uleule uliowaongoza kuwasilisha kwamba vipindi vya kinabii vilifungwa katika mwaka wa 1843 ndipo ulipotambuliwa kuthibitisha kwamba viwili viliishia katika mwaka wa 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

Siku 1335 huanza katika BK 508 na kuishia mwaka 1843. Siku 2520 huanza katika KK 677 na huathiriwa na utimilifu wa mwaka. Waanzilishi walidhani kwamba ziliishia mwaka 1843, lakini baadaye walielewa kwamba ushahidi uleule uliowaongoza kutabiri mwaka 1843 ulithibitisha kwamba unabii wa 2520 uliishia mwaka 1844. Unabii wa 2300 huanza katika KK 457, na walikuwa wamefikiria kwamba uliishia mwaka 1843, lakini baada ya masikitiko, kwa njia ya uchunguzi wao wa vipindi vya kinabii, walitambua kwamba uliishia mwaka 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Kuna unabii watatu tu ambao walitabiri ungekwisha mwaka 1843, na mmoja wao unakwisha kweli: ule wa siku 1335. Unabii huu si ule ambao Bwana aliuzuia kwa mkono Wake. Huu unabainisha historia ya Wamilleri tangu Wakati wa Kukawia, kupitia Kilio cha Usiku wa Manane, hadi Oktoba 22, 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.

Katika wasilisho la jana, tulimalizia kwa nukuu hii kutoka kwa Ellen White: “Yamebarikiwa macho yaliyoona mambo yale yaliyoonekana katika mwaka 1843 na 1844.” Huyu ndiye “amebarikiwa yeye ajaye kwa mwaka 1843.” Katika aya inayofuata, anasema, “Ujumbe ulitolewa. Wala kusiwe na kuchelewa katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kufunga lazima ifanywe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe utatolewa karibuni kwa uteuzi wa Mungu, nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika kura yake, ili kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniel akisimama katika kura yake ni aya ya 13 ya Danieli 12. “Heri macho yale yaliyoona mambo yale yaliyoonekana katika 1843 na 1844” ni aya ya 12. Ellen White anatoa ufafanuzi wa kiungu juu ya Danieli 12:12–13, akisema kwamba aya hizi hazihusu unabii wa wakati, bali zinahusu uzoefu unaojumuisha 1843 na 1844, uliotokana na kutofahamu vizuri mwaka wa 1843, nako kukazaa wakati wa kukawia. Wakati wa kukawia unapofika, “Heri yeye angojaye.” Ijapokawia maono, ingojee. Heri ni wake yule anayengoja kwa uaminifu tangu Wakati wa Kukawia mpaka mlango unapofungwa. Kile ambacho mwaminifu anakiona katika 1843 na 1844 ni baraka inayomwongoza kuingia Patakatifu pa Patakatifu.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Unabii wa siku 1335 uliisha mwaka 1843, ukiashiria kuwasili kwa Kilio cha Usiku wa Manane. Vipindi vya kiunabii vya 2520 na 2300 vinafikia mwisho wake mwaka 1844. Ellen White anasema kwamba ushahidi uleule uliowaongoza kutangaza kwamba 2520, 2300, na 1335 viliisha mwaka 1843 ndipo ulipotambuliwa kuthibitisha kwamba vingefikia mwisho wake mwaka 1844.

"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Nuru kutoka katika Neno la Mungu iliangaza hali yao, nao wakagundua wakati wa kukawia—“Ijapokawia [maono], yangoje.” Katika upendo wao kwa kuja kwa Kristo mara moja, walikuwa wamepuuza kukawia kwa maono, kulikokusudiwa kuwadhihirisha wale wa kweli wanaongoja. Tena walikuwa na wakati maalumu. Hata hivyo niliona kwamba wengi wao hawakuweza kuinuka juu ya kuvunjika moyo kwao kukuu ili wawe na kile kiwango cha bidii na nguvu kilichokuwa kimeitambulisha imani yao mwaka wa 1843.

Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

Shetani na malaika zake waliwashinda, na wale ambao hawakupokea ujumbe walijipongeza kwa hukumu yao ya kuona mbali na hekima yao kwa kutokubali udanganyifu huo, kama walivyoiita. Hawakutambua kwamba walikuwa wakikataa shauri la Mungu juu yao wenyewe, na walikuwa wakitenda kwa umoja na Shetani na malaika zake ili kuwataabisha watu wa Mungu, waliokuwa wakiuishi ujumbe uliotumwa kutoka mbinguni.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

Katika historia hii, kuna makundi mawili ya waabudu. Kundi lisilo waaminifu huwadhihaki wale wanaongoja, lakini hao wanaongoja huongozwa kurudi kwenye vipindi vya kinabii na kufikia kuelewa kwamba ushahidi uleule uliowaongoza kutambua hitimisho la 2520 na la 2300 katika mwaka wa 1843 ndio uliopaswa kuthibitisha kwamba vilimalizika mwaka wa 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Ingawa wale waliokuwa wakingoja walitambua jambo hili, hawakuwa na bidii kwa Bwana kama walivyokuwa kabla ya kuvunjika moyo kwa kwanza. Wangehuishwa tena kwa ujumbe wa Kilio cha Usiku wa Manane. Wale waliokuwa wakingoja walikuwa tayari wameelewa 1844, mwisho wa unabii, kabla ya Kilio cha Usiku wa Manane.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Ujumbe wa Kilio cha Usiku wa Manane uliwawezesha wale waliokuwa wakingoja kuitambua tarehe 22 Oktoba, 1844. Kwa taarifa hiyo, halikuwa tu mahali fulani katika mwaka 1844; lilikuwa katika siku hii yenyewe, na jambo hilo likaupa ujumbe huo nguvu.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Je, unaona mchakato huo? Mafundisho yanayozalisha uzoefu huu ni unabii tatu: 1335, 2300, na 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Baada ya kutambua jambo hili, walianza kutangaza, “Tokeni Babeli.” Huu ndio Ujumbe wa Malaika wa Pili.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Na tuwe wazi: Ni nini kinachokoma wakati wa kukawia? Matumizi ya Chati ya 1843. Waliweka Chati hii kando kwa sababu sasa walielewa kwamba Bwana alikuwa akija mwaka 1844, ilhali Chati ilisema 1843. Hivyo basi, waliweka Chati hiyo kando kwa ajili ya historia ya Ujumbe wa Malaika wa Pili.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Ujumbe wao unakuwa nini katika historia ya Malaika wa Pili? Aya ya mwisho inaeleza.

"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

Waumini katika ujumbe huu walionezwa katika makanisa. Kwa muda fulani, wale ambao hawakutaka kuupokea ujumbe huo walizuiwa na hofu wasidhihirishe hisia za mioyo yao; lakini kupita kwa wakati kulifunua hisia zao za kweli. Walitamani kuinyamazisha ushuhuda ambao wale waliokuwa wakingoja walihisi kusukumwa kuutoa, ya kwamba vipindi vya kinabii vilienea hadi mwaka wa 1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Vipindi gani vya kinabii? 2520, 2300, na 1335. Huo ndio ujumbe wao katika historia hii. Sasa wanasema, “Tunaelewa! Unabii huu unaendelea hadi 1844.” Ujumbe wao katika historia ya Kilio cha Usiku wa Manane ni unabii wa miaka 2520 na 2300.

"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

Kwa muda fulani, wale ambao hawakutaka kuupokea ujumbe walizuiliwa na hofu wasitende kulingana na hisia za mioyo yao; lakini kupita kwa wakati kulifunua hisia zao za kweli. Walitaka kuinyamazisha ushuhuda ambao wale waliokuwa wakingoja walihisi kulazimika kuutoa, ya kwamba vipindi vya kinabii vilienea hadi mwaka wa 1844. Kwa uwazi waaminio walieleza kosa lao—kosa la pekee—na kutoa sababu zilizowafanya wamtazamie Bwana wao katika mwaka wa 1844. Wapinzani wao hawakuweza kuleta hoja yoyote dhidi ya sababu zenye nguvu zilizotolewa. Hata hivyo hasira ya makanisa ikawaka; walikuwa wameazimia kutosikiliza ushahidi, na kuufungia ushuhuda nje ya makanisa, ili wengine wasiweze kuusikia.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Ni nini hutokea unapowasilisha 2520 kwa uhusiano na siku 2300? Katika Historia ya Wamilleri, unafungiwa nje ya makanisa, na kunakuwa na jitihada za kuinyamazisha ujumbe huo.

"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

Wale ambao hawakuthubutu kuwanyima wengine nuru ambayo Mungu alikuwa amewapa, walifungiwa nje ya makanisa; lakini Yesu alikuwa pamoja nao, nao walifurahia nuru ya uso wake. Walikuwa wameandaliwa kuupokea ujumbe wa malaika wa pili. *Early Writings*, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Bila kuingia katika uchunguzi juu ya 2520, tunachojaribu kuonyesha ni kwamba Ellen White anaweka muhuri wake wa kuidhinisha juu ya 2520. Ikiwa huwezi kuona hili, unahitaji kuomba ili Yesu aondoe magamba kutoka machoni pako. Ellen White alisema kwamba ushahidi uleule uliowaongoza kutabiri 1843 baadaye ulionekana kuthibitisha kwamba vipindi hivi vya kinabii vilimalizika mwaka 1844. Yeye daima hutambulisha vipindi vya kinabii, au tarakimu hizo, katika wingi. Kuna vipindi vitatu tu vya kinabii kwenye Chati ya 1843 vilivyoishia mwaka 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Ile ambayo kwa hakika inaishia mwaka 1843, yaani 1335, kwa usahihi wa kisarufi, inahitaji angalau vipindi viwili vya kinabii ili yeye aseme “figures” na “prophetic periods.” Ikiwa vipo vitatu na ukiondoa kimoja, basi viwili anavyoviidhinisha ni 2520 na 2300, bila kujali mtu mwingine yeyote atasema nini.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Katika historia hii, ikiwa ni pamoja na Fadhaiko Kuu la Waadventista la tarehe 22 Oktoba, 1844, Bwana alikuwa akileta uzoefu ambapo walikuwa wakitengwa na makanisa ili waweze kusimama si juu ya mvuto wa wanadamu bali juu ya Neno la Mungu. Walihitaji uzoefu huo ili kuwa na imani ya kuingia pamoja na Yesu Kristo katika Patakatifu pa Patakatifu. Alikuwa akiwakamilisha ili kuifikisha Injili ya Milele kwenye hitimisho lake.

Testimony of the Pioneers: James White and Uriah Smith

Ushuhuda wa Waanzilishi: James White na Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Kisha, tunao Waanzilishi wawili, James White na Uriah Smith. Hawa ndio watu wakuu ambao wanatheolojia wa kisasa huwataja ili kudai kwamba James White aliikataa 2520 mwaka 1863 na kwamba Uriah Smith aliikataa katika maandishi yake ya miaka ya 1870 na 1880.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Tunarudi katika mwaka wa 1844 na muda mfupi baadaye ili kuona jinsi James White na Uriah Smith wanavyoeleza historia hii hii ambayo Ellen White ameieleza hivi punde. Yeye anazungumzia nyakati za kinabii na Bwana kuondoa mkono Wake na kuona kosa, na vivyo hivyo hawa Waanzilishi wawili.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White hasemi “2520” wala “nyakati saba,” lakini Uriah Smith na James White wanasema hivyo. Wanaweka wazi kwamba vipindi vya kinabii vilivyotambuliwa katika historia hii vilikuwa 2520 na 2300.

James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

James White, Review and Herald, juzuu ya 1, Julai 9, 1851: “Asema mpingaji mmoja, ‘Siamini ya kwamba kilio cha usiku wa manane bado kimetolewa.’ Wala sisi hatuamini ya kwamba kilio cha usiku wa manane kimesikiwa na sisi, au ya kwamba kitapata kusikiwa kamwe. Kilio cha Mathayo 25:6, ‘Tazama, bwana arusi anakuja,’ kiko katika historia ya ndoa ya Mashariki. Lakini ya kwamba kilio kilitolewa, na kupokewa kikamilifu na jamii yote ya Waadventista katika majira ya kupukutika majani ya mwaka 1844, ambacho kinalingana vyema na kilio cha usiku wa manane cha mfano huo, hakipaswi kukataliwa na wale waliokuwa na uzoefu ndani yake.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White anashughulikia historia ambayo ndani yake watu wanaikataa Kilio cha Usiku wa Manane na kuanguka kutoka njiani. Anajibu hali hii na atajadili historia hiyo.

"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

“Ilikuja kwa wakati uliofaa. Kilio cha mfano kilifuata mara moja baada ya kuchelewa kule, na kusinzia na kulala. Hili lilifuata kuchelewa kwetu, baada ya kukatishwa tamaa, nalo likazifikia sikio zetu tukiwa katika hali ya usingizi mzito. Kilio hicho kiliwaamsha mabikira kumi, na kuwaongoza kuzitengeneza taa zao. Jambo hili, likiambatana na nguvu za Roho, liliwaamsha watu wa Ujio, na kuwaongoza kulichunguza Biblia kuliko hapo awali kamwe, na kujiweka wakfu wao wenyewe pamoja na mali zao za kidunia kabisa kwa Bwana. Wale waliotoa kilio kwamba Bwana angekuja katika mwezi wa saba, 1844, waliona wazi kwamba nyakati za kinabii zilifikia wakati huo; kwa hiyo, ushahidi uliokuwa umetolewa kutoka katika nyakati zile ili kuthibitisha kwamba Ujio ungekuwa katika 1843, ulithibitisha kwamba ungekuwa katika 1844. Ndipo tukaona kosa katika namna ile ya kuhesabu iliyofikisha mwisho wa siku 2300 katika 1843. Hakuna hata mmoja wa wale walioandika dhidi ya Ujio aliyeliona. Mkono wa Majaliwa—herufi kubwa “M”—ulifunika kosa hilo—umoja—mpaka wakati ulipowadia wa lionekane. Kosa lenyewe lilikuwa katika kuondoa miaka 457 kamili kutoka katika 2300, jambo lililoacha 1843, bila kuhesabu hata sehemu ya mwaka 457 K.K., iliyokuwa imepita wakati amri ilipotolewa, ambako kutoka hapo yale majuma 70 yanahesabiwa.”

"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

“Akili zetu zilielekezwa kwenye kipindi hicho cha wakati, [1843,] kutokana na ukweli kwamba, kwa kuhesabu vipindi mbalimbali vya unabii kuanzia miaka ile ambayo wanahistoria wa nyakati walio bora zaidi huiainisha kuwa ndiyo utimilifu wa matukio yale yaliyopaswa kuashiria mwanzo wake, vyote vilionekana kuishia mwaka huo.”

Now he tells us the prophetic periods they thought terminated in 1843.

Sasa anatuambia vipindi vya kinabii ambavyo walidhani vilikoma mwaka wa 1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Hata hivyo, hili lilikuwa la kuonekana tu.” La kuonekana tu kwamba ziliishia mwaka 1843. Wangetambua kwamba ziliishia mwaka 1844.

"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

Tunaanza kuhesabu zile “nyakati saba,” au miaka 2520, tangu utumwa wa Manase, ambao, kwa maafikiano makubwa, huwekwa na wanakronolojia katika 677 KK.” Hizo ndizo nyakati za kinabii walizokuwa wakishughulikia. “Tarehe hii ndiyo pekee ambayo tumewahi kuhesabu kutoka kwayo kwa mwanzo wa kipindi hiki; na tukiondoa 677 KK kutoka miaka 2520, ilibaki 1843 BK. Hata hivyo, hatukutambua kwamba, kwa kuwa ingehitaji miaka 677 kamili KK na miaka 1843 kamili BK ili kutimiza miaka 2520, hilo pia lingetulazimisha kupanua kipindi hiki hadi ndani ya 1844 BK kwa kadiri ambavyo huenda kilianza baada ya mwanzo wa 677 KK.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Vipindi vya kinabii ambavyo “mkono wa Majaliwa uliuzuia mkono wake juu ya kosa hilo,” vilijumuisha 2520.

Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

Uriah Smith: “Kadiri wakati ulivyoendelea kupita baada ya BK1843, wengi walianza kuchunguza sababu za kukatishwa tamaa kwao kuhusiana na mwaka wa ukombozi wao walioutazamia. Ndipo ikaonekana kwamba, kwa kuanzisha vipindi vyote vya kiunabii katika miaka ya KK, ambamo siku zote tulikuwa tumeweka mwanzo wake, havingekamilika kwa wakati wake, hata kwa kudhani kwamba kronolojia yetu na tarehe ya kuanza kwake vilikuwa sahihi, hadi wakati fulani ndani ya mwaka wa 1844. Hivyo, kati ya zile nyakati saba, au miaka 2520, zinazoanza katika KK677—yubile kuu, au miaka 2450 [isiyowakilishwa katika chati ya 1843 wala ya 1850.], inayoanza katika KK607—na miaka 2300 ya Danieli, inayoanza katika KK457—kwa kuwa sehemu ya kila mmoja wa miaka hiyo, ambayo kwayo vipindi vya kiunabii vilihesabiwa kwa mtiririko wake, ilikuwa imekwisha kabla ya kutokea kwa matukio mbalimbali yaliyoashiria mwanzo wake, ilikuwa lazima vipanuke hadi kufikia ndani ya BK1844 kwa kadiri kila kimoja kilivyoanza baada ya mwanzo wa miaka ya KK ambamo vinahesabiwa kila kimoja, ili ama kukamilisha idadi ya miaka katika kila kimoja, au kujaribu usahihi wa kronolojia yetu. Lakini hapakuwa na dalili yoyote ya wakati, katika miaka husika ya KK, ambapo vipindi mbalimbali vilianza; na kwa hiyo wakati katika mwaka wa mwisho wake, usingeweza kuainishwa kwa usahihi.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith na James White wote wawili wanashuhudia kwamba vipindi vya kinabii vilivyotambuliwa kuhitimika mwaka 1844 vilikuwa ni miaka 2520 na miaka 2300, wakitumia kauli zilezile alizotumia Ellen White katika Early Writings, ukurasa wa 236 na kuendelea.

The Chain of Truth: William Miller's Commencement Points

Mlolongo wa Ukweli: Sehemu za Kuanza za William Miller

Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Maandishi ya Awali, ukurasa 230: “Mungu alimtuma malaika Wake” —malaika Gabrieli— “auhusishe moyo wa mkulima mmoja” —William Miller— “ambaye hakuwa ameliamini Biblia, ili amwongoze kuchunguza unabii. Malaika wa Mungu walimtembelea huyo mteule mara kwa mara, ili kuuongoza ufahamu wake na kufungua kwa uelewa wake unabii ambao daima ulikuwa wenye giza kwa watu wa Mungu. Mwanzo wa mlolongo wa kweli alipewa, naye akaongozwa kuendelea kutafuta kiungo baada ya kiungo, hata akalitazama Neno la Mungu kwa mshangao na kuvutiwa. Humo aliona mlolongo mkamilifu wa kweli. Neno hilo ambalo alikuwa ameliona kuwa halijavuviwa sasa lilifunguka mbele ya macho yake katika uzuri na utukufu wake. Akaona kwamba sehemu moja ya Maandiko hufafanua sehemu nyingine,” —Gabrieli alimwonyesha njia tunayoiita proof-texting, amri juu ya amri, hapa kidogo na pale kidogo.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabrieli alimpa mwanzo wa mnyororo wa ukweli na mbinu ya kuthibitisha kwa kutumia maandiko.

William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

William Miller, Advent Review and Sabbath Herald, Aprili 18, 1854: “Kutokana na uchunguzi zaidi wa Maandiko, nilifikia hitimisho kwamba zile nyakati saba za ukuu wa Mataifa lazima zianze wakati Wayahudi walipoacha kuwa taifa huru katika utumwa wa Manase, ambao wanakronolojia bora waliuweka kuwa 677 K.K.; kwamba zile siku 2300 zilianza pamoja na zile majuma sabini, ambazo wanakronolojia bora walizitaja kuwa zinaanzia 457 K.K.; na kwamba zile siku 1335, zinazoanza kwa kuondolewa kwa sadaka ya daima, na kusimamishwa kwa chukizo lile lifanyalo ukiwa, [Danieli 12:11] zilipaswa kuhesabiwa tangu kusimamishwa kwa ukuu wa Upapa, baada ya kuondolewa kwa machukizo ya kipagani, na ambao, kulingana na wanahistoria bora nilioweza kuwatafuta, yapasa kutajwa kuwa ni kutoka yapata mwaka 508 B.K.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White anasema kwamba Gabrieli alimpa William Miller mwanzo wa mnyororo wa kweli, na William Miller anashuhudia kwamba alipewa sehemu tatu za kuanzia, ambazo ni BK 508, 677 KK, na 457 KK. Alipewa sehemu za kuanzia za unabii huu, uliozalisha historia ya Kilio cha Usiku wa Manane, na Malaika Gabrieli.

The Last Deception: Rejecting the Spirit of Prophecy

Udanganyifu wa Mwisho: Kuikataa Roho ya Unabii

Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

Selected Messages, kitabu cha 1, ukurasa wa 48: “Shetani ni . . . akisisitiza daima mambo ya kughushi—ili awaondoe watu katika kweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuifanya ushuhuda wa Roho wa Mungu kuwa batili.” Udanganyifu wa mwisho wa Shetani ni kuiharibu Roho ya Unabii.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Ikiwa unakataa kweli hizi za msingi, wakati huohuo unaukataa Roho ya Unabii. Ellen White anaweka idhini yake juu ya 2520. Ikatae 2520, nawe unatupa nje mtoto pamoja na maji ya kuogea.

"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

"Shetani ni . . . akisisitiza daima mambo ya uongo—ili kuwaongoza watu waache kweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuifanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. 'Pasipo maono, watu huangamia' (Mithali 29:18)." Anazungumza kuhusu kuikataa Roho ya Unabii na, kuhusiana na hilo, anasema kwamba ukiikataa Roho ya Unabii, pasipo maono watu huangamia. Maono ni nini? Ukiikataa Roho ya Unabii, ni maono yapi unayokosa?

"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

“Andika maono haya, ukayaweke wazi juu ya mabao, ili aisomaye apate kukimbia.” Habakuki 2:2 (KJV). Ukiikataa Roho ya Unabii, utaikataa Chati ya 1843; na, ukiikataa Chati hii, unaikataa Roho ya Unabii.

"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

“Shetani atatenda kwa werevu, kwa njia mbalimbali na kwa mawakala tofauti, ili kutikisa imani ya watu wa mabaki ya Mungu katika ushuhuda wa kweli. Kutachochewa chuki dhidi ya Shuhuda ambayo ni ya kishetani.” Wakati mwingine sisi huifikiria “ya kishetani” kuwa ni matendo ya kutisha, lakini katika Wazee na Manabii tunaambiwa kwamba Shetani hutenda kazi kwa kupandikiza mashaka. Huo ndio mashambulio ya kishetani dhidi ya Roho ya Unabii na kweli hizi za msingi. Hufanywa kwa njia ya watu ambao tunapaswa kuwaamini, wanaopandikiza mashaka hayo.

"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

Kutakuwapo chuki itakayochochewa dhidi ya Shuhuda ambayo ni ya kishetani. Kazi za Shetani zitakuwa ni kuitikisa imani ya makanisa kwa habari yake, kwa sababu hii: Shetani hawezi kuwa na njia iliyo wazi hivyo ya kuingiza madanganyo yake na kuzifunga nafsi katika upotovu wake ikiwa maonyo na makaripio na mashauri ya Roho wa Mungu yatatiwa maanani.” Selected Messages, book 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Tunapolifikisha hili kwenye hitimisho, wakati Dada White anaposema kwamba hatuna kitu cha kuogopa kuhusu wakati ujao isipokuwa tukisahau uongozi wa Bwana, mimi nasema kwamba uongozi wa Bwana anaozungumzia ni historia kutoka Wakati wa Kungojea hadi mlango uliofungwa—historia inayowakilishwa na istilahi, Kilio cha Usiku wa Manane. Hatuna kitu cha kuogopa kuhusu wakati ujao isipokuwa tukisahau jinsi Bwana alivyotuongoza katika uzoefu wa Kilio cha Usiku wa Manane, na pia mafundisho yanayohusiana na uongozi huu. Mafundisho yaliyotoa uzoefu huu ni unabii wa nyakati tatu, unaoanza kwa tarehe alizopewa William Miller na Malaika Gabrieli. Hatuna kitu cha kuogopa kuhusu wakati ujao isipokuwa tusahau mafundisho haya, yakijumuisha 2520, yaliyotoa uzoefu wa Kilio cha Usiku wa Manane huku Bwana akiwaongoza Wamilleri kupitia upeo wa Injili ya Milele.

Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Spalding and Magan, kurasa 305–306: “Jambo moja ni hakika: Waadventista wa Sabato wale wanaochukua msimamo wao chini ya bendera ya Shetani wataacha kwanza imani yao katika maonyo na makaripio yaliyomo katika Testimonies of God's Spirit.” Ukiyakataa Misingi, unaikataa Roho ya Unabii. Ukiikataa Roho ya Unabii, unaikataa Misingi. Vinaenda pamoja. Mahali ambapo hakuna Roho ya Unabii, hakuna maono.

"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Wito wa kuwekwa wakfu zaidi na huduma iliyo takatifu zaidi unatolewa, nao utaendelea kutolewa. Baadhi ya wale ambao sasa wanatoa mapendekezo ya Shetani watarudiwa na fahamu zao. Wapo wale walio katika nyadhifa muhimu za amana wasioielewa kweli ya wakati huu. Kwao ujumbe huu lazima utolewe. Wakiupokea, Kristo atawakubali, naye atawafanya kuwa watenda kazi pamoja naye. Lakini wakikataa kuusikia ujumbe, watasimama chini ya bendera nyeusi ya Mkuu wa Giza.

"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

Nimeagizwa kusema kwamba kweli ya thamani kwa wakati huu inafunguliwa kwa akili za wanadamu kwa uwazi zaidi na zaidi. Kwa maana ya pekee wanaume na wanawake wanapaswa kula mwili wa Kristo na kunywa damu yake. Kutakuwapo maendeleo ya ufahamu, kwa maana kweli ina uwezo wa kuendelea kupanuka daima. Mwanzilishi wa kimungu wa kweli atakuja katika ushirika wa karibu zaidi na bado wa karibu zaidi pamoja na wale wanaoendelea kumjua. Watu wa Mungu wanapolipokea neno lake kama mkate wa mbinguni, watajua kwamba kutoka kwake kumewekwa tayari kama asubuhi. Watapokea nguvu za kiroho, kama vile mwili unavyopokea nguvu za kimwili chakula kinapoliwa.

"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

Hatuielewi kikamilifu mpango wa Bwana katika kuwatoa wana wa Israeli kutoka utumwani wa Misri, na kuwaongoza kupitia jangwani kuingia Kanaani.

"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

“Tunapokusanya miale ya kimungu iangazayo kutoka katika injili, tutapata utambuzi ulio wazi zaidi wa mfumo wa Kiyahudi, na kuthamini kwa kina zaidi kweli zake za muhimu. Uchunguzi wetu wa kweli bado haujakamilika. Tumekusanya miale michache tu ya nuru. Wale ambao si wanafunzi wa kila siku wa Neno hawatatatua matatizo ya mfumo wa Kiyahudi. Hawatazielewa kweli zilizofundishwa na huduma ya hekalu. Kazi ya Mungu huzuiliwa na uelewa wa kilimwengu wa mpango wake mkuu. Uzima ujao utafunua maana ya sheria ambazo Kristo, akiwa amezingirwa ndani ya nguzo ya wingu, aliwapa watu wake.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Waadventista wale wanaoipokea alama ya mnyama, wakiwa wamesimama chini ya bendera ya Shetani, kwanza huikataa Roho ya Unabii.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Kuna makundi mawili katika kifungu hiki: wale wanaoendelea kumjua Bwana, wanaoendelea kuula mwili Wake na kuinywa damu Yake, na wanaoendelea kujifunza Neno la Mungu, na wale wasiofanya hivyo. Maendeleo ya kweli hayajakamilika; watakuwa na mambo ya kusema kuhusu huduma ya Patakatifu ambayo hayajasemwa bado. Watasisitiza badiliko la kipindi cha usimamizi wa Mungu katika wakati wa Kristo, likitangulia kuonyesha badiliko katika wakati wa Wamilleri, likielekeza mbele kwenye kipindi cha usimamizi wa Mungu wakati Kristo anapobadilika kutoka Hukumu ya Wafu kwenda Hukumu ya Walio Hai. Watakuwa na mambo ya kusema kuhusu Patakatifu na jinsi Bwana anavyozitia alama hatua Zake katika mabadiliko haya ya vipindi vya usimamizi kwa kumiminwa kwa Roho Wake.

A couple more quotes and we are almost done.

Nukuu chache zaidi, nasi tunakaribia kumaliza.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Waadventista Wasabato wale wanaoikataa Kilio cha Usiku wa Manane huanguka kutoka njiani, wakikataa uongozi wa Bwana na mafundisho ya imani yanayozaa historia ya Kilio cha Usiku wa Manane. Hilo ndilo tunalopaswa kuliogopa—kuyakataa mafundisho hayo na kutokuelewa uzoefu huo. Kwa kufanya hivyo, tunaikataa Roho ya Unabii.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Dada White anaidhinisha 2520. Tutaonyesha jinsi anavyoweka muhuri wake wa kuidhinisha juu ya kweli nyingine zilizo katika Chati ya 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Mwisho wa dunia, wakati haya yote yatakapofikia kilele cha Injili ya Milele katika historia yetu, Uadventista utakabiliwa na mchakato wa majaribio wa hatua tatu ambao umeonyeshwa kimbele, kama unavyoonekana katika uzoefu wa William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller alifanya makosa matatu: (1) Aliikataa Kilio cha Usiku wa Manane, akaanguka kutoka njiani hadi kwenye ulimwengu mwovu ulio chini. (2) Baada ya hayo aliiamini nguvu ya ushawishi wa kibinadamu, yaani, Joshua Himes. (3) Aliikataa Sabato.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Swali liliibuka: "Je, aliikataa Sabato au Patakatifu?" Mafundisho yaliyobadilika kutoka patakatifu pa duniani kwenda Patakatifu pa Mbinguni katika kipindi hicho huenda hayakuwa yamefahamika kikamilifu na Miller. Ellen White alipoongozwa kuingia Patakatifu pa Patakatifu, aliziona Amri Kumi ndani ya sanduku la agano, nayo amri ya Sabato ilikuwa na mwangaza mtakatifu kuizunguka.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Kitu ambacho Miller alikikataa kilikuwa Sheria ya Mungu—Sabato. Hivyo, Miller aliikataa Kilio cha Usiku wa Manane, kisha akalitegemea mwili, na ndipo akaipokea chapa ya mnyama. Hilo linarudiwa tena katika mwisho wa dunia.

Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Shuhuda, gombo la 5, ukurasa wa 211: “Hapa tunaona ya kwamba kanisa—patakatifu pa Bwana—lilikuwa la kwanza kuhisi pigo la ghadhabu ya Mungu. Wazee, wale ambao Mungu alikuwa amewapa nuru kuu na ambao walikuwa wamesimama kama walinzi wa masilahi ya kiroho ya watu, walikuwa wamesaliti amana yao.” Yeye anatoa maelezo juu ya Ezekieli 8 na 9, kutiwa muhuri. Dada White anasema kutiwa muhuri katika Ezekieli 9 ni kule kule kutiwa muhuri kwa Ufunuo 7. Anazungumza kuhusu kipindi cha kutiwa muhuri kwa wale 144,000. Anasema kwamba wale waliopaswa kuwa walinzi walikuwa wamesaliti amana yao.

"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

“Walikuwa wamechukua msimamo kwamba hatuhitaji kutazamia miujiza na udhihirisho wa wazi wa nguvu za Mungu kama ilivyokuwa katika siku za zamani. Nyakati zimebadilika.” Kosa lao la kwanza lilikuwa kuupinga Kilio cha Usiku wa Manane, wakisema, “Kilichotukia katika historia hii ya Kilio cha Usiku wa Manane hakijirudii.” Wanaanguka kutoka njiani.

"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

“Maneno haya huimarisha kutokuamini kwao, nao husema: Bwana hatatenda mema, wala hatatenda mabaya. Yeye ni mwenye rehema mno hata kuwatembelea watu Wake kwa hukumu. Hivyo, ‘Amani na salama’ ndilo kilio cha watu ambao hawatainua tena sauti yao kama tarumbeta kuwaonyesha watu wa Mungu makosa yao na nyumba ya Yakobo dhambi zao. Mbwa hawa bubu ambao hawakutaka kubweka ndio wale wanaohisi kisasi cha haki cha Mungu aliyekosewa. Wanaume, wasichana, na watoto wadogo wote huangamia pamoja.” Testimonies, volume 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

Yeremia, akizungumza kuhusu kushindwa kwa pili kwa William Miller, alisema, “Bwana asema hivi; Amelaaniwa mtu yule amtegemeaye mwanadamu, na kuufanya mwili kuwa mkono wake, na ambaye moyo wake humwacha Bwana.” Yeremia 17:5 (KJV). Ukimtumainia mwanadamu, moyo wako humwacha Bwana.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Kukataliwa kwa kwanza mwishoni ni Kilio cha Usiku wa Manane, kurudiwa kwa udhihirisho wa nguvu za Mungu. La pili ni kutegemea mwili. La tatu ni Sheria ya Jumapili.

"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

Hakuwezi kuwapo ila makundi mawili tu. Kila upande umetiwa muhuri kwa namna iliyo dhahiri, ama kwa muhuri wa Mungu aliye hai, au kwa chapa ya mnyama au ya sanamu yake. Kila mwana na binti wa Adamu humchagua aidha Kristo au Baraba kuwa kiongozi wake. Nao wote wanaojiweka upande wa wasio waaminifu wamesimama chini ya bendera nyeusi ya Shetani, na wanahesabiwa kuwa wamemkataa Kristo na wamemtendea kwa dharau. Wanahesabiwa kuwa wanamsulubisha kwa makusudi Bwana wa uzima na utukufu." Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Jambo moja ni hakika: Waadventista Wasabato wale wanaochukua msimamo wao chini ya bendera ya Shetani kwanza wataacha tumaini lao katika Roho ya Unabii.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Uadventista unarudia mchakato wa majaribu wa hatua tatu ambao William Miller alishindwa. Lakini malaika wanasubiri kumwinua Miller na kumpeleka nyumbani kwa Mwokozi wake. Kwa Waadventista wanaoipokea alama ya mnyama, hao si malaika wanaowasubiri wao.

"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

Mara kwa mara nimeonyeshwa kwamba uzoefu wa zamani wa watu wa Mungu haupaswi kuhesabiwa kuwa ni mambo yaliyokufa. Hatupaswi kuushughulikia kumbukumbu ya uzoefu huu kama tungeushughulikia almanaka ya mwaka uliopita. Kumbukumbu hiyo inapaswa kuwekwa akilini, kwa maana historia itajirudia yenyewe.” Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Kwa nini tunahitaji kuikumbuka Kilio cha Usiku wa Manane? Kwa sababu historia itarudiwa tena. Katika historia hii, ujumbe utakaosababisha mtikiso ni 2520 na 2300; kwa sababu ya hili utawafukuza watu kutoka makanisani.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Lakini je, historia hii, Kilio cha Usiku wa Manane, kwa kweli itarudiwa au ni historia tu fulani? Tazama nukuu hii inayofuata:

"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

Kuna ulimwengu ulio katika uovu, katika udanganyifu na upotovu, katika kivuli chenyewe cha mauti,—umelala, umelala. Ni nani wanaohisi utungu wa nafsi ili kuwaamsha? Ni sauti gani inayoweza kuwafikia? Akili yangu ilichukuliwa hadi wakati ujao, wakati ishara itakapotolewa. “Tazama, Bwana-arusi anakuja; tokeni mwende kumlaki.” Lakini wengine watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na wakiwa wamechelewa mno watagundua kwamba tabia, inayowakilishwa na mafuta, haiwezi kuhamishwa." Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

Historia hii ya Kilio cha Usiku wa Manane inarudiwa kwa kila neno kabisa.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White alielewa kwamba 2520 ulikuwa unabii halali wa wakati na kwamba ulitumiwa na Bwana kuleta wakati wa kukawia, masikitiko yale yaliyozalisha uzoefu uliowatayarisha wanaume na wanawake kwenda kwa imani pamoja na Kristo ndani ya Patakatifu pa Patakatifu.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Bado hatujajaribu kuthibitisha 2520 kutoka katika Biblia. Katika uchunguzi huu wa Meza Mbili za Habakuki, kwanza tunataka kuweka wazi kwamba Ellen White anaidhinisha mafundisho haya yanayokataliwa na Uadventista leo; kisha tutaingia katika uchunguzi wa Kibiblia.