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# Bhuku la Daniele - Nomboro makumi masere namanomwe

Kuvhurwa kweMufananidzo weMhandara Gumi: Rwendo Rwakadzama Mukati meNhoroondo yeAdventist

Author

Jeff Pippenger

Published

February 20, 2024

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මංගල කථාවේ සඳහන් දස කන්‍යාවන්ගේ උපමාව, අද්වෙන්තිස්ට් ජනතාවගේ අත්දැකීම නිරූපණය කරයි.

> “Mufananidzo wevasikana gumi waMateo 25 unoratidzawo chiitiko chevanhu veAdventist.” Hondo Huru, 393.

Aba-Adventisita bamaMillerite bagcwalisekisa umfanekiso ngomnqopho nangokuphelele kwawo.

> “මාව බොහෝවිට යොමු කරනු ලබන්නේ කන්‍යාවන් දසදෙනාගේ උපමාව වෙතය; ඔවුන්ගෙන් පස්දෙනෙක් ප්‍රඥාවන්තයෝ වූහ, සහ පස්දෙනෙක් මෝඩයෝ වූහ. මෙම උපමාව අකුරින් අකුරටම ඉටු වී ඇතත්, තවද ඉටු වනු ඇත; මන්ද එය මේ කාලයට විශේෂ අදාළත්වයක් ඇති අතර, තෙවන දූතයාගේ පණිවිඩය මෙන්, එය ඉටු වී ඇතත්, කාලයේ අවසානය දක්වා වර්තමාන සත්‍යය ලෙස තවදුරටත් පවතිනු ඇත.” Review and Herald, August 19, 1890.

Nyaya yekufamba kwengirozi yokutanga inomirira kufamba kwengirozi yechitatu, uye musimboti wokupedzisira womufananidzo uyu ndewokuti kana mhandara dziine mafuta, ayo ari shoko remvura yokunaya yokupedzisira.

> “Kuli na nyika yi etleleke eka vubihi, eka vuxisi, ni le ka ku kanganyisa, ehansi swinene ka ndzhuti wa rifu,—yi etlele, yi etlele. Hi vamani lava twaka ku vaviseka ka moya leswaku va va pfuxa? Hi rihi rito leri nga va fikelerisaka? Miehleketo ya mina yi yisiwa enkarhini lowu taka loko xikombiso xi ta nyikiwa, ‘Vonani, Mukon’wana wa taka; humani mi ya hlangana na yena.’ Kambe van’wana va ta va va hlwerile ku kuma mafurha yo tlhela va tata timboni ta vona, kutani va ta kuma ku ri endzhaku ka nkarhi leswaku ximilo, lexi yimeleriwaka hi mafurha, a xi hundziseriseki. Mafurha wolawo i ku lulama ka Kriste. Ya yimela ximilo, naswona ximilo a xi hundziseriseki. A ku na munhu loyi a nga xi kumelaka un’wana. Un’wana ni un’wana u fanele ku tikumekela ximilo lexi basisiweke eka xilondza xin’wana ni xin’wana xa xidyoho.” Bible Echo, May 4, 1896.

“Mafuta” katika mfano huo yanawakilisha “tabia,” na pia “haki ya Kristo.” Tabia iliyotakaswa huzalishwa tu na wale wanaolila Neno la Mungu.

> Vagcese kubudikidza nechokwadi chenyu; shoko renyu ichokwadi. Johani 17:17.

“Mafuta” ariwozve mashoko eMweya waMwari.

> “Mwari anonyadziswa kana tisingagamuchiri mashoko aanotitumira. Naizvozvo tinoramba mafuta endarama aaida kudurura mumweya yedu, kuti agoziviswa kune vari murima.” Review and Herald, July 20, 1897.

“තෙල්” යනු ක්‍රිස්තුස්ගේ ධර්මිෂ්ඨකමේ ශුද්ධිකරන සන්නිධානය ගෙනඑන දෙවියන්වහන්සේගේ වචනයේ පණිවිඩයන්ය. කන්‍යාවන් දසදෙනාගේ උපමාවෙහි, එය හබක්කුක් දෙවන පරිච්ඡේදයේ අනාවැකියද වන බැවින්, මධ්‍යරාත්‍රි හඬන පණිවිඩය—එනම් ක්‍රිස්තුස්ගේ ධර්මිෂ්ඨකමේ පණිවිඩය—1888 වර්ෂයේ කැරැල්ලෙහි ජෝන්ස් සහ වැග්නර්ගේ පණිවිඩයෙන් නිරූපිත පරිදි, එහි අර්ථයයි.

> “ព្រះអម្ចាស់ ក្នុងព្រះមេត្តាករុណាដ៏ធំធេងរបស់ទ្រង់ បានផ្ញើសារដ៏មានតម្លៃបំផុតមួយទៅកាន់ប្រជាជនរបស់ទ្រង់ តាមរយៈអែលឌើរ Waggoner និង Jones។ សារនេះមានគោលបំណងនាំយកព្រះអង្គសង្គ្រោះដែលត្រូវបានលើកតម្កើង ឲ្យលេចមុខច្បាស់ជាងមុននៅចំពោះមុខលោកិយ ព្រមទាំងការបូជារបស់ទ្រង់សម្រាប់អំពើបាបនៃមនុស្សលោកទាំងមូល។ វាបានបង្ហាញអំពីការរាប់ជាសុចរិតដោយសារជំនឿលើអ្នកធានា; វាបានអញ្ជើញប្រជាជនឲ្យទទួលយកសេចក្តីសុចរិតរបស់ព្រះគ្រីស្ទ ដែលត្រូវបានសម្តែងឲ្យឃើញក្នុងការគោរពតាមបទបញ្ញត្តិទាំងអស់របស់ព្រះ។ មនុស្សជាច្រើនបានបាត់បង់ការផ្តោតចិត្តពីព្រះយេស៊ូវ។ ពួកគេត្រូវការឲ្យភ្នែករបស់ពួកគេត្រូវបានបង្វែរទៅកាន់ព្រះបុគ្គលដ៏ទេវភាពរបស់ទ្រង់ គុណសម្បត្តិរបស់ទ្រង់ និងសេចក្តីស្រឡាញ់ដែលមិនប្រែប្រួលរបស់ទ្រង់ចំពោះគ្រួសារមនុស្សជាតិ។ អំណាចទាំងអស់ត្រូវបានប្រគល់ទៅក្នុងព្រះហស្តរបស់ទ្រង់ ដើម្បីឲ្យទ្រង់អាចប្រទានអំណោយដ៏សម្បូរបែបដល់មនុស្ស ដោយប្រគល់អំណោយដ៏មានតម្លៃលើសលប់ គឺសេចក្តីសុចរិតរបស់ទ្រង់ផ្ទាល់ ដល់ភ្នាក់ងារមនុស្សដែលអស់សង្ឃឹម និងអសមត្ថភាព។ នេះគឺជាសារដែលព្រះបានបង្គាប់ឲ្យប្រកាសទៅកាន់លោកិយ។ នេះគឺជាសាររបស់ទេវតាទីបី ដែលត្រូវតែប្រកាសដោយសំឡេងយ៉ាងខ្លាំង ហើយអមដោយការបង្ហូរព្រះវិញ្ញាណរបស់ទ្រង់ក្នុងកម្រិតដ៏ធំធេង។” Testimonies to Ministers, 91.

Ujumbe huu ni ujumbe wa mvua ya masika ya mwisho.

> “Mvura yokupedzisira inofanira kudururirwa pamusoro pavanhu vaMwari. Mutumwa ane simba achaburuka achibva kudenga, uye nyika yose ichavhenekerwa nokubwinya kwake.” Review and Herald, April 21, 1891.

បន្ទាប់ពីទេវតាដ៏មានឫទ្ធានុភាពចុះមកនៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ភ្លៀងចុងក្រោយបានចាប់ផ្តើមធ្លាក់រំលិច ហើយប្រវត្តិសាស្ត្ររបស់ពួកមីឡឺរ៉ាយត៍ ដូចដែលត្រូវបានតំណាងនៅក្នុងប្រស្នានៃព្រហ្មចារីដប់នាក់ និងក្នុង Habakkuk ជំពូកទីពីរ បានចាប់ផ្តើមធ្វើឡើងម្តងទៀត។ នៅពេលនោះហើយដែលប្រជាជនរបស់ព្រះនៅថ្ងៃចុងក្រោយបានបរិភោគសៀវភៅដែលស្ថិតនៅក្នុងដៃរបស់ទេវតា ហើយដោយការធ្វើដូច្នេះ ពួកគេត្រូវបានដឹកនាំឲ្យត្រឡប់ទៅកាន់ផ្លូវបុរាណរបស់យេរេមា ដូច្នេះហើយបានក្លាយជាអ្នកយាមដែលត្រូវផ្លុំត្រែព្រមាន។ ការព្រមានដោយត្រែនោះ គឺជាសាររបស់លាវឌីសេ ដែលអេសាយបានតំណាងថាជាសម្រែកយ៉ាងខ្លាំង។

> Danidzira nesimba, usazvidzora, simudza inzwi rako sehwamanda, uratidze vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvavo. Isaya 58:1.

Sangano rekugadzirisa rezvengirozi yokutanga neyechitatu rinotanga pa“nguva yokupedzisira.” Panguva iyoyo panova ne“kuwedzera kwezivo” kuchaedza rudzi rwavanhu vanenge vachirarama panguva iyoyo, asi chete pashure pokunge zivo yacho yabudiswa seshoko rakarongeka zviri pamutemo. Mushure maizvozvo shoko iroro rakarongeka zviri pamutemo “rinosimbiswa nesimba”, uye kusimbiswa ikoko kunoratidzwa nokuburuka kwengirozi. Kuburuka kwengirozi kunozivisa gakava raHabhakuki, uye mapoka maviri anotanga kuziva shoko riri iro rechokwadi kana kuti rekunyepedzera remvura yokupedzisira. Ipapo vakatendeka vanova varindi vaMwari vanotanga kuridza shoko reyambiro sehwamanda.

Ujumbe wa kweli wa tarumbeta umejengwa juu ya nuru iliyowakilishwa kwenye mabamba mawili ya Habakuki. Huo ndio onyo kwa Laodikia, na onyo linalotambulisha dhambi za watu wa Mungu. Mabishano huongezeka hadi kufikia kukatishwa tamaa kwa kwanza, wakati tabaka moja linapokuwa “mkutano wa wenye kubeza,” na walinzi wa kweli wanaitwa warudi katika bidii kwa ajili ya ujumbe waliyokuwa wameidhihirisha hapo awali kabla ya kukatishwa tamaa huko. Waliporudi walinzi, walitambua kwamba walikuwa katika “wakati wa kukawia”, na kwamba ujumbe uliokuwa umeonekana kushindwa, kwa kweli ulikuwa utatimizwa, lakini kwa utaratibu wa Mungu. Ujumbe huo ulikuzwa katika kipindi kifupi cha muda (lakini hata hivyo kipindi cha muda), na ujumbe huo ufikapo unawakilishwa kama ujumbe wa “Kilio cha Usiku wa Manane”, ambao ni kuongezeka tu kwa ujumbe ulioanza kutiwa nguvu malaika aliposhuka.

Pakusvika kweshoko, kupatsanurwa pakati peavo vakanga vagamuchira chinzvimbo chevachengeti pakuburuka kwengirozi, nevaya vakaramba, kwakazadzikiswa zvizere. Kupatsanurwa ikoko kunoratidza nzvimbo pakanamirwa chisimbiso pamusoro pezana nezviuru makumi mana nezvina, kusati kwadururwa mvura yokupedzisira pasina “kuyerwa” kwakaiswa pamusoro pemvura yokupedzisira yakatanga pakaburuka ngirozi.

Historia ya Wamileraiti ni kielelezo cha mvua ya masika ya mwisho wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika historia hiyo, mjadala wa Habakuki ulijengwa juu ya ujumbe wa kweli na wa uongo wa mvua ya masika ya mwisho. Paulo anatambua kundi moja kuwa ni wale walio na upendo wa kweli, na kundi jingine kuwa ni wale wanaopokea upotovu mkuu kwa kuwa hawana upendo wa kweli, na kwa sababu wameamini “uongo.”

Kufamba kwechiMillerite kunomiririra kukura kwechokwadi kunowedzera muruzivo nesimba kubva pa“nguva yokuguma,” kuchisvika mberi kusvikira pakudururwa kwoMweya Mutsvene paKudanidzira kwaPakati peusiku. Kufamba kwechiMillerite kwakaratidza zvimwe zviratidzo zvenzira zvakatsanangurika zvinowirirana nezvimwe, zvakadai se“nguva yokuguma,” “kuumbwa zvine mutsindo” kweshoko kunomiririrwa ne“kuwedzera kweruzivo,” “kupiwa simba” kweshoko kunocherechedzwa nengirozi inoburuka, “kuora mwoyo kwokutanga” kunounza mufananidzo wemhandara gumi, kudururwa kwoMweya Mutsvene kunomiririrwa se“Kuchema kwaPakati peusiku,” uyezve “kuora mwoyo kwechipiri” kwokupedzisira, apo suo renguva yehurongwa hwouMwari “rinovharwa” uye rimwe suo renguva yehurongwa hwouMwari “rinovhurwa”.

> “Mwari akapa shoko reZvakazarurwa 14 nzvimbo yaro mumutsetse wouporofita, uye basa raro harifaniri kumira kusvikira pakuguma kwenhoroondo yenyika ino. Shoko romutumwa wokutanga nerechipiri richiri chokwadi chenguva ino, uye rinofanira kufamba rakafanana neiri rinotevera. Mutumwa wechitatu anozivisa yambiro yake nenzwi guru. ‘Shure kwaizvozvi,’ akadaro Johani, ‘ndakaona mumwe mutumwa achiburuka kudenga, ane simba guru, uye nyika yakavhenekerwa nokubwinya kwake.’ Mukuvhenekerwa uku, chiedza chemashoko ose matatu chakabatanidzwa.” The 1888 Materials, 804.

Sangano wa vaMillerite, lowu wu fanekisaka minhlangano ya lava dzana rimwe ni makume mune wa mune wa magidi, a wu bohiwe eka vuprofeta bya malembe ya magidi mambirhi na mazana manharhu ni ya makume mabirhi na ntlhanu, ni malembe ya magidi mambirhi na mazana ntlhanu ni makume mambirhi ya Daniyele ndzima ya nhungu, tindzimana ta khume na nharhu ni khume na mune. “Nkarhi wa makumu,” wu fike eku gimeni ka “minkarhi ya nkombo” ya ku hlundzuka ka Xikwembu ehenhla ka mfumo wa le n’walungu wa Israyele. Ku vekiwa hi mfumo ka rungula ra Miller hi 1831, ku fike endzhaku ka malembe ya madzana mambirhi na makume mambirhi endzhaku ka ku humesiwa ka Bibele ya King James.

> “Bambo Miller, kufanana ndi amene anakhudzidwa ndi uthenga uwu m’mayiko ena, poyamba anaganiza kuti akwaniritse ntchito yake mwa kulemba ndi kufalitsa m’manyuzipepala a anthu onse ndi m’mabuku ang’onoang’ono. Iye anayamba kufalitsa maganizo ake mu Vermont Telegraph, pepala la Abaptisti, losindikizidwa ku Brandon, Vt. Izi zinachitika m’chaka cha 1831.” John Loughborough, The Great Second Advent Movement, 120.

Kufamba kwe“nguva yokuguma” kwengirozi yechitatu kwakasvika muna 1989, pakupera kwemakore zana nemakumi maviri nenhanhatu kubva pakupanduka kwa1863. “Zana nemakumi maviri nenhanhatu” chiratidzo che“nguva nomwe.” Kufamba kwose kuri kuviri kwakatanga nokuzadziswa kwe“nguva nomwe.”

Mharidzo yebato rengirozi yechitatu yakaiswa muchimiro chakarongeka muna 1996, kubudikidza nekugadzirwa kwenhevedzano yezvinyorwa zvaive nemusoro wokuti, Nguva Yokuguma, izvo zvakanga zvabudiswa mumagazini yainzi, Our Firm Foundation. Zvinyorwa izvozvo zvakabudiswa makore mazana maviri namakumi maviri pashure peDeclaration of Independence ya1776. Mharidzo yemabato ose ari maviri yakaiswa muchimiro chakarongeka makore mazana maviri namakumi maviri pashure penhoroondo yakanga yakabatana zvakananga nemharidzo yakasvika pakuguma kwemakore mazana maviri namakumi maviri.

លេខ “ពីររយម្ភៃ” តំណាងឲ្យទំនាក់ទំនង (តំណភ្ជាប់) រវាង “ប្រាំពីរដង” នៃសេចក្តីព្រះពិរោធរបស់ព្រះប្រឆាំងនឹងនគរខាងត្បូង គឺយូដា ដែលបានចាប់ផ្តើមនៅឆ្នាំ 677 មុន គ.ស. និងការចាប់ផ្តើមនៃរយៈពេលពីរពាន់បីរយឆ្នាំ ក្នុងដានីយ៉ែល ជំពូក 8 ខ 14 នៅឆ្នាំ 457 មុន គ.ស. លេខពីររយម្ភៃភ្ជាប់ទំនាយទាំងពីរនេះចូលគ្នា ហើយទំនាយទាំងពីរនោះត្រូវបានបង្ហាញជាមួយគ្នា នៅក្នុងខគម្ពីរមូលដ្ឋានរបស់អាដվենទីស្ត គឺដានីយ៉ែល ជំពូក 8 ខ 13 និង 14។ នៅក្នុងខទាំងនោះ ព្រះគ្រីស្ទបានណែនាំអង្គទ្រង់ដោយន័យទំនាយថា ជា “បរិសុទ្ធម្នាក់នោះ” ដែលជាការបកប្រែពីពាក្យហេប្រឺ “Palmoni” ដែលមានន័យថា “អ្នករាប់ដ៏អស្ចារ្យ”។

Munyori Wehuwandu Anoshamisa anounza zviratidzo zviviri zvinomirira mitsara miviri yechiporofita, mumavhesi maviriwo ayo Sister White anozivisa sedanda repakati reAdventism. Pakutangira panobatanidzwa nechisungo chechiratidzo chemakore mazana maviri nemakumi maviri kusvika panguva yazvinozadzikiswa muna 1844. Habakuki chitsauko chechipiri chinopera nendima yechimakumi maviri, nokudaro zvichiratidza nhamba inoti “mazana maviri nemakumi maviri” nechimwe chirevo naMunyori Wehuwandu Anoshamisa, nokuti ndima iyoyo inoratidza chimiro chikuru cheZuva reKuyananisa rechimiro chaicho rakatanga pazuva iroro.

> Asi Ishe ari mutemberi yake tsvene; nyika yose ngainyarare pamberi pake. Habakuki 2:20.

Vipindi viwili vya kinabii vinavyowakilisha nguzo kuu ya Uadventista, ambavyo vililetwa moja kwa moja na Mhesabuji wa Ajabu, vimeunganishwa pamoja kwa miaka mia mbili na ishirini; naye Yesu (Mhesabuji wa Ajabu), ambaye daima hutambulisha mwisho wa jambo kwa mwanzo wa jambo, aliweka alama mwisho wake tarehe 22 Oktoba 1844 kwa namba mia mbili na ishirini.

Kufamba kwengirozi yokutanga, sezvakaitawo kufamba kwengirozi yechitatu, kwakatanga pa“nguva yokuguma” (1798 na1989 zvichitevedzana), apo “nguva nomwe” dzaRevhitiko 26 dzinozivikanwa. Chiratidzo chinotevera munhoroondo dzose dziri mbiri chinoratidzirwa nokupera kwemakore mazana maviri namakumi maviri, chiriwo chimiro chouporofita che“nguva nomwe,” nokuti nzvimbo dzokutangira dzezviratidzo zviviri (chazon nemareh) dzinomirira nguva yemakore mazana maviri namakumi maviri inoazvibatanidza pamwe chete.

Kuumbwa kwa Baibulo la King James mu 1611, kukhazikitsidwa mwalamulo kwa uthenga wa Miller monga unafalitsidwira mu nyuzipepala ya Vermont Telegraph, kuumbidwa kwa Declaration of Independence, ndi kufalitsidwa kwa The Time of the End mu magazini ya Our Firm Foundation, zonsezi zinali zofalitsa. Chiyambi ndi mapeto a nyengo zonse ziwiri za zaka mazana awiri ndi makumi awiri zikuyimira kufalitsa monga chizindikiro cha m'mbiri. Chiwerengero cha “mazana awiri ndi makumi awiri” ndi chizindikiro cha kulumikizana kwa uneneri, ndipo zofalitsa zonse zinayi zalumikizidwa mwa kukhala zofalitsa, komanso ndi uthenga umene ukuyimiridwa monga “kuwonjezeka kwa chidziwitso” m'mbiri zawo zoyenera.

Bhaibheri ra1611 rinomiririra kuparidzwa kweevhangeri kubva kumatare ekudenga kuenda kuvanhu. Shoko raMiller rakaiswa mukati memamiriro ezviporofita zvenguva, uye machati matsvene maviri aHabhakuki anoita kuti zvinyatsozivikanwa nyore kuti shoko raMiller rakaratidzwa nemifananidzo yemitsara yenhoroondo. “Vermont” zvinoreva “gomo rakasvibira”, uye maererano nekufemerwa, “kusvibira” chiratidzo cherutendo.

> “Chiroto ichi chakandipa tariro. Tambo yegirini yakanga ichimiririra kutenda mupfungwa dzangu, uye runako nokureruka kwokuvimba naMwari zvakatanga kuvhenekera pamweya wangu.” Christian Experience and Teachings, 28.

Uthenga wa Miller wakapangidwa mwamwambo ndipo unaperekedwa kuchokera ku mpingo wokhulupirika, pakuti “phiri” m’masiku otsiriza ndi “mpingo”.

> Uye zvichaitika pamazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemakomo, uye richakudzwa kupfuura zvikomo; uye marudzi ose achayerera achiuya kwariri. Vanhu vazhinji vachafamba vachiti, Uyai, tikwire kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti murayiro uchabuda paZioni, neshoko raJehovha richibva paJerusarema. Isaya 2:2, 3.

Ujumbe wa majaribio uliowekwa katika mfumo rasmi wa Miller ulitoka kwa kanisa lililo waaminifu, na chapisho lililoitwa The Telegraph linawakilisha ujumbe kutoka mbinguni kama ilivyokuwa Biblia ya King James, kwa maana neno “telegraph,” ambalo limeundwa kutokana na maneno mawili ya Kigiriki, ni ujumbe utokao mbali. Neno la kwanza (tele) humaanisha “wa mbali au ulio mbali,” na la pili (grapho), “kuandika au kurekodi.” Kwa pamoja humaanisha “kuandika au kupeleka kwa umbali.” Mwaka wa 1611, Mungu, kwa njia ya kutolewa kwa Biblia ya King James, alipeleka ujumbe Wake kutoka mbinguni, na mwishoni mwa miaka mia mbili na ishirini, ujumbe wa Miller, kama ulivyowekwa kwanza katika mfumo rasmi mwaka wa 1831 katika Vermont Telegraph, nao pia ulipeleka ujumbe wa Mungu kutoka mbinguni. Ujumbe huo ulikuwa “ongezeko la ujuzi” lililofunguliwa katika “wakati wa mwisho” mwaka wa 1798, ambalo kisha lilizalisha mchakato wa majaribio wa hatua tatu kwa kizazi hicho. Historia hiyo ilikuwa mfano wa kihistoria wa historia ya Future for America.

Chisungo cha Uhuru cha mu 1776, chiyimila chiyambi cha chilombo cha pa chalo cha mu Chivumbulutso 13. Chiyimila chiyambi cha United States, ndipo pakuchita chimenechi chikudziŵikitsa malire a uhuru pa mapeto a United States. Uthenga wa Future for America (monga dzina limasonyezera), ukuzindikiritsa mapeto amene akuimiridwa mwa chiyambi kudzera mu kufalitsidwa kwa Chisungo cha Uhuru. Patapita zaka mazana awiri ndi makumi awiri, mu 1996, utumiki umene unapanga magazini ya The Time of the End, unalandira bungwe lovomerezeka mwalamulo limene kale linali litatchulidwa kuti Future for America. Chaka chimenecho, magazini ya The Time of the End, imene inapangidwa ndi nkhani zimene zinali zitasindikizidwa mu lofalitsa lotchedwa Our Firm Foundation, inafalitsidwa.

Zina la huduma ya Future for America linahusiana na historia ya Tangazo la Uhuru, kwa maana uchapisho huo uliashiria mwanzo wa Marekani, na Yesu daima huonyesha mwisho kwa mwanzo. Kichwa cha uchapisho, yaani The Time of the End, kinahusu wote wawili “wakati wa mwisho” mwaka 1989, lakini pia mwisho wa wakati wa rehema Michael anaposimama. Ujumbe uliowekwa rasmi katika uchapisho huo (Danieli kumi na moja, mstari wa arobaini hadi arobaini na tano), ulifunguliwa muhuri kwa kuanguka kwa Umoja wa Kisovieti mwaka 1989 (wakati wa mwisho), na mistari iliyofunguliwa muhuri huwasilisha mfuatano wa historia unaosonga mbele kutoka mwaka 1989 hadi mstari wa kwanza wa sura ya kumi na mbili, ambapo unasimuliwa Michael akisimama, na muda wa rehema ya mwanadamu kufungwa.

Kusukela ekushicilelweni kweSitatimende Sokuzimela ngo-1776 kuze kufike ekushicilelweni kukamagazini i-The Time of the End, kulingana neminyaka engamakhulu amabili namashumi amabili, futhi kokubili ukuqala nokuphela kukhuluma ngezifundo ezifanayo zesiprofetho. Ukushicilelwa kwe-The Time of the End kwahlanganiswa ngezahluko ezazike zaqala ukushicilelwa njengezihloko encwadini ethi Our Firm Foundation, futhi kumele iqiniso lesiprofetho lokuthi, ngaphandle kokubambelela emaqinisweni ayisisekelo enhlangano yamaMillerite (okuyi-“our firm foundation”), akunakwenzeka ukuqonda “ukwanda kolwazi” “ngesikhathi sokuphela” ngo-1989.

Cimanyidzo chomunzira choimirira ngati “nthawi ya mapeto,” ndi cimanyidzo chomunzira choimirira “kukonzedwa mwalamulo” kwa uthengawo m’mbiri zofanana za mayendedwe a mngelo woyamba ndi wa mngelo wachitatu, zonsezi zili ndi ziwalo za uneneri za “nthawi zisanu ndi ziwiri” za Levitiko 26. Cimanyidzo chomunzira chotsatira m’mbiri zofananazo ndi kupatsidwa mphamvu kwa uthengawo monga momwe kwasonyezedwera ndi kutsika kwa mngelo wa Chivumbulutso 10, pa Ogasiti 11, 1840, kapena mngelo wa Chivumbulutso 18, pa Seputembala 11, 2001. Kukwaniritsidwa kwa tsoka lachiwiri la Chivumbulutso chaputala 9 kunatsitsa mngelo wa Chivumbulutso 10, ndipo kukwaniritsidwa kwa tsoka lachitatu la Chivumbulutso chaputala 10 kunatsitsa mngelo wa Chivumbulutso chaputala 18.

Mu nhoroondo dzinofambirana, mvura yekupedzisira inotanga “kusaswa” panguva iyo ngirozi inoburuka. Panguva iyoyo shoko racho “rinopiwa simba” nekusimbiswa kwechiitiko chakafanotaurwa. KumaMillerite, kwaiva kuguma kwehukuru hweOttoman mukuzadzikiswa kwechiporofita chenguva cheIslam cheNhamo yechipiri muna Zvakazarurwa chitsauko 9, ndima 15. Kune sangano revanhu zviuru zana nemakumi mana nezvina, kwaiva “kutsamwiswa kwamarudzi,” chiporofita cheIslam cheNhamo yechitatu chiri munguva yerunyanga rwechinomwe muna Zvakazarurwa 10:7, chakazadzikiswa apo zvivako zvikuru zveGuta reNew York zvakawisirwa pasi.

Chimwe nechimwe chezviratidzo zvikuru zvenhoroondo dzinoenderana chine hukama hwakananga nebasa reMuverengi Anoshamisa, anoisa chisimbiso Chake pahukama hwezviratidzo zviviri zvinomiririra makore ane zviuru zviviri nemazana matatu uye makore ane zviuru zviviri nemazana mashanu nemakumi maviri. Varindi vechiporofita vanomutswa pakudzika kwengirozi vanoridza hwamanda yeyambiro inosanganisira shoko kuRaodhikia, iro muna 1856, rakabatanidzwa zvakananga nekusunungurwa kwechiedza chikuru che“nguva nomwe.” Chiratidzo chenzira chematafura maviri aHabhakuki, chinomiririrwa nemachati emapiyona a1843 na1850, ayo ose ari maviri anoratidza nemifananidzo “nguva nomwe,” chakasvika pakati pekudzika kwengirozi ne“kuodzwa mwoyo kwekutanga” munhoroondo imwe neimwe inowirirana.

Chizindikiro cha njira cha “nthawi ya kudikirira” chikugwirizana mwachindunji ndi ulosi wolakwika wa 1843, umene unali ulosi wa kukwaniritsidwa kwa zaka zikwi ziwiri ndi mazana atatu, komanso zaka zikwi ziwiri ndi mazana asanu ndi awiri mphambu makumi awiri. Uthenga wa Kulira kwa Pakati pa Usiku unali kuzindikiritsa kukwaniritsidwa koyandikira kwa nyengo ziwiri zimenezo za nthawi yaulosi. “Khomo” lotsekedwa la nthawi ya maulamuliro a chipembedzo pa chizindikiro chomaliza cha njira limazindikiritsa kukwaniritsidwa kwa nyengo ziwiri zimenezo zaulosi, ndipo limasonyeza pamene lipenga lachisanu ndi chiwiri, kapena la Jubilee, liyamba kulira. Chizindikiro chilichonse cha njira m’mbiri iliyonse chikugwirizana mwachindunji ndi “nthawi zisanu ndi ziwiri,” ndipo “nthawi zisanu ndi ziwiri” zikuimira ulusi umene umamangiriza mbiri ziwirizo pamodzi, ndipo mbiri ziwirizo zonse zikuimira uthenga wa mvula ya masika omaliza.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “Kuna iwo vanogumburwa neshoko, vasingateereri,” Kristu ibwe rinogumbusa. Asi “ibwe rakarambwa navavaki, ndiro raitwa musoro wekona.” Sezvakaita ibwe rakarambwa, Kristu mubasa Rake repanyika akanga atambura nokusaremekedzwa nokubatwa zvisina kunaka. Aiva “munhu wakazvidzwa nokurambwa navanhu; munhu wokusuwa, akajairana nokurwadziwa: ... akazvidzwa, tikasamukoshesa.” Isaya 53:3. Asi nguva yakanga yava pedyo yokuti akudzwe. Nokumuka kubva kuvakafa aizoziviswa kuti “Mwanakomana waMwari nesimba.” VaRoma 1:4. Pakuuya Kwake kwechipiri aizoratidzwa saIshe wedenga napasi. Avo vakanga zvino vava kuda kumuroverera pamuchinjikwa vaizoziva ukuru Hwake. Pamberi pezvose zvakasikwa, ibwe rakarambwa raizova musoro wekona.

> “Uye pano ‘ani nani warichawira naro, richamukuya rive upfu.’ Vanhu vakaramba Kristu vakanga vava pedyo nekuona guta ravo norudzi rwavo zvichiparadzwa. Kubwinya kwavo kwaizoputswa, kukapararira seguruva pamberi pemhepo. Uye chii chakaparadza vaJudha? Raiva dombo iro, dai vakanga vavaka pamusoro paro, ringadai rakava chengetedzo yavo. Kwakanga kuri kunaka kwaMwari kwakashorwa, kururama kwakarambwa, tsitsi dzakaitirwa nharo. Vanhu vakazvimisa vachipikisa Mwari, uye zvose zvaifanira kuva ruponeso rwavo zvakashandurwa zvikava kuparadzwa kwavo. Zvose izvo Mwari akagadza kuti zvive zvehupenyu, ivo vakazviwana zviri zverufu. Mukurovererwa kwaKristu pamuchinjikwa nevaJudha makanga makabatanidzwa kuparadzwa kweJerusarema. Ropa rakadeurwa paKarivhari ndiro rakava mutoro wakavanyudza mukuparara munyika ino nomunyika ichauya. Ndizvo zvichaitikawo pazuva guru rokupedzisira, apo kutongwa kuchawira pamusoro pevanoramba nyasha dzaMwari. Kristu, dombo ravo rokugumbura, panguva iyoyo achaonekwa kwavari segomo rinotsiva. Kubwinya kwechiso chake, uko kune vakarurama kuri upenyu, kuchava kumakaipa moto unoparadza. Nemhaka yorudo rwakarambwa, nyasha dzakashorwa, mutadzi achaparadzwa.”

> “Kupfurikidza nemifananidzo mizhinji uye neyambiro dzakadzokororwa, Jesu akaratidza kuti mugumisiro waizova wei kuvaJudha nokuda kwokuramba kwavo Mwanakomana waMwari. Namashoko aya Akanga achitaura navose mumazera ose vanoramba kumugamuchira saMudzikinuri wavo. Yambiro imwe neimwe ndeyavo. Temberi yakasvibiswa, mwanakomana asingateereri, varimi venhema, vavaki vanozvidza, zvine zvinoenderana nazvo muzvakaitika kumutadzi mumwe nomumwe. Kana asingapfidzi, kutongwa kwakafanofananidzirwa nazvo kuchava kwake.” The Desire of Ages, 599, 600.

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