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# The Book of Daniel - Number Sixty-Three

Bhuku ra Danieri - Nhamba Makumi Matanhatu neTatu

Beyond Miller’s Charts: Islam, the Investigative Judgment, and the Final Testing

Zaidi ya Chati za Miller: Uislamu, Hukumu ya Upelelezi, na Jaribio la Mwisho

Author

Jeff Pippenger

Published

January 27, 2024

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We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Tadziwiswa kuti, “Mwari akatungamirira pfungwa dzaWilliam Miller kuzviporofita uye akamupa chiedza chikuru pamusoro pebhuku raZvakazarurwa.” Miller akadziviswa nenhoroondo yaakasimudzirwa mairi kuti anzwisise “chiedza chikuru” chiri muzvitsauko gumi nezviviri, gumi nezvitatu, gumi nenhanhatu, gumi nezvinomwe, uye gumi nesere zveZvakazarurwa, nokuti zvitsauko izvozvo zvaizivisa basa roumambo hwouporofita hwaakanga asingagoni kuona kubva pamaonero enhoroondo yaakanga akamira pairi.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

Chiedza chakapiwa kuna Miller pamusoro pebhuku raZvakazarurwa chaiva cheMakereke, Zvisimbiso, neMabhosvo, uye ndiwo Mabhosvo matatu okupedzisira, ayo anozivikanwa se“Matambudziko” matatu, anomiririrwa pamatafura maviri aHabhakuki. “Chiedza chikuru,” chakapiwa kuna Miller mubhuku raZvakazarurwa chine chekuita nebasa reIslamu muchiporofita cheBhaibheri. Kunyange zvakadaro, kunyange “chiedza chikuru” ichocho chakanga chakaganhurirwa nemamiriro enhoroondo yenguva yake.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Machechi manomwe eAsia inhoroondo yekereke yaKristu mumamiriro ayo manomwe, mukumonereka nokutenderera kwayo kwose, mukubudirira kwayo kwose nomukutambudzika kwayo kwose, kubva pamazuva evaapostora kusvikira kumugumo wenyika. Zvisimbiso zvinomwe inhoroondo yezviitiko zvamasimba namadzimambo enyika pamusoro pekereke, nokudzivirira kwaMwari vanhu vake munguva imwe cheteyo. Uye hwamanda nomwe inhoroondo yematongero manomwe akasarudzika anorema akatumirwa panyika, kana paumambo hweRoma. Uye mbiya nomwe ndiwo matambudziko manomwe okupedzisira akatumirwa pamusoro peRoma yePapa. Zvakasanganiswa neizvi pane zvimwe zviitiko zvizhinji, zvakarukwa mukati mazvo sehova dzinopinda mune imwe, zvichizadza rwizi rukuru rwechiprofita, kusvikira pakupedzisira zvose zvazosvika mugungwa rokusaguma.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Izvi, kwandiri, ndizvo zvakarongeka muchiporofita chaJohani mubhuku raZvakazarurwa. Uye munhu anoda kunzwisisa bhuku iri anofanira kuva noruzivo rwakadzama rwezvimwe zvikamu zveshoko raMwari. Mifananidzo nemadimikira akashandiswa muchiporofita ichi hazvina kutsanangurwa zvose imomo; asi zvinofanira kutsvakwa mune vamwe vaporofita, zvotsanangurwa mune dzimwe ndima dzeMagwaro. Naizvozvo zviri pachena kuti Mwari akaronga kuti munhu adzidze zvose zvizere, kunyange kuti awane ruzivo rwakajeka rwechikamu chipi nechipi.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Cherekedzai kuti Miller ainzwisisa matambudziko manomwe okupedzisira semitongo minomwe yakanga iri pamusoro peRoma yeupapa. Akatadza kunzwisisa kuti Roma yeupapa yakanga yarohwa neronda rinouraya raizoporeswa. Akaziva hwamanda nomwe se“nhoroondo yemitongo minomwe yakasarudzika uye inorema yakatumirwa panyika, kana umambo hweRoma,” asi akatadza kuona mutsauko uripo pakati poushe hweRoma yechihedheni neyeRoma yeupapa. Naizvozvo, kugona kwake kuona mutsauko pakati pehwamanda ina dzokutanga nehwamanda nhatu dzokupedzisira kwakanga kwakaganhurirwa.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller akatadza kuziva kuti kutongwa kwakaunzwa pamusoro peRoma kwaiva mhinduro yaMwari pakumanikidzwa kweSvondo, nokuti vaMillerite vakanga vachiri kunamata neSvondo munhoroondo yavo. Miller akanga akarurama pakuziva kuti hwamanda dzaiva kutonga pamusoro peRoma, asi chikonzero chaicho chakaita kuti kutonga uku kuuyiswe, pamwe chete nemusiyano uri pakati peHwamanda ina dzokutanga nedzitatu dzokupedzisira, zvakanga zvakaganhurirwa, kana kuti zvisipo zvachose. Mukuona ikoko kwakaganhurirwa, “dombo rinokosha” renhamo nhatu dzeIslam rakanga richiri kubatanidzwa pamachati akatungamirirwa noruoko rwaMwari, uye harifaniri kushandurwa.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Kujulisisa kwokuwunikirika kunotendera mudzidzi “wakangwara” weuporofita kuziva kuti Mwari haana kungofemera chete varume vatsvene vakanyora Bhaibheri, asiwo akatonga basa revarume vakashandura Bhaibheri reKing James, uye anotaura pachena kuti akashandisa rudzi rumwe cheterwo rwekutarisira kwehumwari mukugadzirwa kwemachati matsvene maviri.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

දෙවැනි, හයවැනි සහ හත්වැනි කහළ (ඉස්ලාමය) පිළිබඳ මිලර්ගේ “රත්නය” අවසාන දිනවලදී දස ගුණයක් වැඩි දීප්තියෙන් බබළයි; මන්ද එය අවසාන මධ්‍යරಾತ್ರಿ හඬනගීමේ විෂයය හඳුන්වා දෙයි. මිලරයිට් ඉතිහාසයේ මධ්‍යරಾತ್ರಿ හඬනගීමේ විෂයය වූයේ භවिष्यවක්තෘකාල පරිච්ඡේදයන්ගේ අවසානයේ දිනයය; එම අර්ථයෙන්, අවසාන දිනවල “මධ්‍යරಾತ್ರಿ හඬනගීමේ” පණිවිඩය (එනම් තුන්වැනි විපතේ ඉස්ලාමය පිළිබඳ පණිවිඩය) 1844 ඔක්තෝබර් 22 දිනෙන් පූර්ව රූපිත කර ඇත. මිලරයිට් ඉතිහාසයේ එම දිනය ආසන්නයෙන් පැමිණෙන ඉරිදා නීතියට පූර්ව රූපයක් වන අතර, 1844 ඔක්තෝබර් 22 දිනත් ඉරිදා නීතියත් දෙකම ක්‍රිස්තුස්වහන්සේගේ ජයග්‍රාහී ප්‍රවේශයේ අවසානය වූ කුරුසිය මඟින් පූර්ව රූපිත කර තිබුණි.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

“Gugu” la Miller la tarumbeta la chisanu, la chisanu ndi chimodzi, ndi la chisanu ndi chiwiri (Chisilamu), limawala mowirikiza kakhumi m’masiku otsiriza, pakuti limazindikiritsa Chisilamu mogwirizana ndi mutu wa gulu lokonzanso la m’masiku otsiriza, umene ndi Chisilamu cha Tsoka lachitatu. Choncho, monga mutu wa gulu lomaliza lokonzanso la anthu zana limodzi ndi makumi anayi ndi anayi sauzande, unayimiridwa mwa chithunzi ndi mutu wa gulu lililonse la m’mbuyomo lokonzanso, kaya ukhale mutu wa “chiukitsiro” mu gulu lokonzanso la Khristu, mutu wa “nthawi ya uneneri” m’mbiri ya a Millerite, mutu wa “likasa la Mulungu” mu gulu lokonzanso la Davide, kapena mutu wa “pangano” mu gulu lokonzanso la Mose.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Zvisinei nokuti chiitiko chomuchinjikwa, zuva ra22 Gumiguru 1844, kana misoro yakasiyana-siyana yemafambiro okuvandudza, zuva rimwe nerimwe nomusoro mumwe nomumwe zvaimirira mubvunzo wokuedzwa weupenyu kana rufu kuchizvarwa chenguva iyoyo. “Dombo rinokosha” raMiller rematambudziko matatu echiIslamu ibvunzo yokuedzwa weupenyu kana rufu, sezvinomiririrwa mumufananidzo wevasikana gumi maererano ne“mafuta.” Matombo anokosha aMiller pakutanga kwehope dzake aipenya sezuva, asi pakuguma kwehope dzake aipenya “kupenya kwakapetwa kagumi.” Matombo anokosha aMiller akanga akaita separafini (mafuta emwenje) munhoroondo yavaMillerite, asi nhasi matombo iwayo anokosha mafuta eroketi!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

VaMillerite vaainzwisisa, uye vakashandisa nenzira yakarurama, chiporofita chenguva cheIslam cheNhamo yechipiri, chakazadzikiswa musi wa11 Nyamavhuvhu, 1840; asi kunzwisisa kwavo kweNhamo yechitatu, inova Hwamanda yechinomwe, kwakanga kusingagoni kuona Nhamo yechitatu ichisvika sorutongo pamusoro pehumambo hwechitanhatu hwechiporofita cheBhaibheri, nokuti vakanga vasingaoni humambo hwechishanu, ndoda humambo hwechitanhatu hwechiporofita cheBhaibheri. Asi “chiedza chikuru” pamusoro paZvakazarurwa chakapiwa kuna Miller chinofanira kupenya kakapetwa kagumi kupfuura mu“Kuchema pakati pousiku” kwamazuva okupedzisira.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

Zvokwadi zvakafananidzirwa pamatafura maviri aHabhakuki, muchimiro chazvo chikuru, zvokwadi zvakatozadziswa munhoroondo yakapfuura. Mienzaniso yemachati yakavakirwa pamusoro pezviporofita zvenguva izvo Miller akatungamirirwa kuunganidza, uye zviporofita zvenguva izvozvo zvose zvakanga zvasvika kumagumo pakazosvika 1844. Zviporofita zvenguva izvozvo zvichapenya zvakajeka zvikuru mumazuva okupedzisira, nokuti zvichaonekwa kuti zvakanyatsorurama nhasi sezvazvakanga zvakaita munhoroondo yevaMillerite, asi hazvina kufanotaura kwenguva kwakananga kwamazuva okupedzisira. Kunyange zvakadaro, zvinopa mhando dzinodzokororwa dzechiporofita dzenhoroondo dzazvaimiririra munguva yakapfuura, asi pamwe chete nezvimwe zvishongo zvishoma zvaMiller, kufanotaura kweramangwana kunomiririrwa zvakananga.

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

Basa raKristu munzvimbo tsvene yekudenga, hwakatanga muna 1844, hunoenderera mberi kusvikira basa iroro rapera. Chiporofita chemazuva zviuru zviviri nemazana matatu, pamwe nebasa rokucheneswa rachakaratidza, chichiri “mukufambiswa kwokuzadziswa,” sezvinotaurwa naSista White pamusoro peNzizi dzeUlai neHidhekeri; saka chiporofita ichocho chine kuzadziswa kwenguva yokuguma kwenyika.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Chiedza chakagamuchirwa naDhanieri kubva kuna Mwari chakapiwa zvikuru nokuda kwemazuva okupedzisira aya. Zviratidzo zvaakaona pamahombekombe eUlai neHidhekeli, iyo nzizi huru dzeShinari, zvino zvava kuzadzikiswa, uye zviitiko zvose zvakafanotaurwa zvichakurumidza kuitika.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

Zvimwe zvikamu zvezviono zvaDhanieri zvitsauko zvinomwe nezvisere, zviri pamatafura maviri, zvichiri zveramangwana, nokuti zvose zviri zviviri zvinoratidza basa raKristu repanzvimbo tsvene. Asi nhoroondo dzoumambo hwechiporofita cheBhaibheri dziri muzvitsauko zviviri izvozvo dzinoguma neRoma yepapa ichigamuchira ronda rwayo runouraya. “Ibwe” iro “rakavezwa mugomo risina maoko”, noumambo hwechisere hwaDhanieri zvitsauko zviviri, zvichiri zveramangwana. Asi zvizhinji zvezvinomiririrwa pamachati maererano naDhanieri zvitsauko zviviri, zvinomwe, nezvisere zvakatobudirira.

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Basa raKristu munzvimbo tsvene, uye Nhamo yechitatu yeIslamu, ndizvo zvikuru zvidzidzo zviviri zvinomiririra nhoroondo yechiporofita inopfuura nguva yevaMillerite. Pamwe chete nenyaya mbiri idzodzo, pane nhoroondo yamazuva okupedzisira inofananidzirwa apo machati maviri iwayo anounzwa pamwe chete pamutsara mumwe. Kana izvozvo zvaitwa, kuodzwa mwoyo kwekutanga kwa1843, sekunomiririrwa pachati yokutanga, kunowana kururamiswa kwako pachati yechipiri. Pamwe chete zvinobudisa nekuzivisa “nhoroondo yakavanzika” yeKutinhira Kunomwe, iyo zvino yava kusunungurwa muchisungo nokusunungurwa kweZvakazarurwa zvaJesu Kristu.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

“nhoroondo yakavanzika” iyoyo yakarongwa pamusoro pe“chokwadi,” icho chiri mavara matatu echiHebheru ayo, kana abatanidzwa, anoita shoko rinoreva “chokwadi.” Shoko iri rinoumbwa netsamba yokutanga, yegumi nenhatu, neyokupedzisira dzearufabheti yechiHebheru, uye zvinomiririra Jesu kwete saChokwadi chete, asiwo saArfa naOmega. “Nhoroondo yakavanzika” inotanga uye inopera nokuora mwoyo, uye ine kupanduka pakati, nokuti “gumi nenhatu” inhamba inomiririra kupanduka.

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

ឆ្នាំ 1843 ដែលបានបង្ហាញនៅលើផែនទីទីមួយ កំណត់សេចក្តីខកចិត្តលើកទីមួយ និងការមកដល់នៃរយៈពេលពន្យារពេល។ រយៈពេលពន្យារពេលនោះ នាំទៅដល់ការមកដល់នៃសារនៃសម្រែកនៅពាក់កណ្តាលអធ្រាត្រ ដែលនៅក្នុងនោះ ការបះបោររបស់ព្រហ្មចារីល្ងង់ត្រូវបានបង្ហាញឲ្យឃើញ។ បន្ទាប់មក សារនៃសម្រែកនៅពាក់កណ្តាលអធ្រាត្រ ត្រូវបានប្រកាសរហូតដល់សេចក្តីខកចិត្តចុងក្រោយ។ “ប្រវត្តិសាស្ត្រដែលលាក់កំបាំង” នៃសម្រែកនៅពាក់កណ្តាលអធ្រាត្រ នោះ ត្រូវបានធ្វើឡើងម្ដងទៀត (ដល់អក្សរមួយៗដដែល) នៅក្នុងថ្ងៃចុងក្រោយ។

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “நான் அடிக்கடி பத்து கன்னியரின் உவமையினிடத்திற்கு குறிப்பிடப்படுகிறேன்; அவர்களில் ஐவர் ஞானிகளாயிருந்தார்கள், ஐவர் மூடர்களாயிருந்தார்கள். இந்த உவமை எழுத்துக்கு எழுத்தாக நிறைவேறியிருக்கிறது, மேலும் நிறைவேறும்; ஏனெனில் இதற்கு இக்காலத்திற்குரிய ஒரு விசேஷமான பொருத்தம் உண்டு; மேலும், மூன்றாம் தூதனின் செய்தியைப்போலவே, இது நிறைவேறியதோடு காலத்தின் முடிவுவரை நிகழ்காலச் சத்தியமாகத் தொடர்ந்து நிலைத்திருக்கும்.” Review and Herald, August 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Kana zvikanzwisiswa zvakarurama, chirevo chapfuura chinoratidza kuti boka bedzi revanhu mumazuva okupedzisira rine mukana wokuva mhandara yakapusa kana yakachenjera, ndevanhu vari mukati meboka rakambosangana nokuodzwa mwoyo. Kuodzwa mwoyo ndiko kunounza nguva yokunonoka, uye mufananidzo “wakazadzikiswa uye uchazadzikiswa kusvikira patsamba chaiyo” wakavakirwa pamigumisiro inobudiswa mukati memhandara panguva yokunonoka inotanga nokuodzwa mwoyo. Kuodzwa mwoyo ikoko kwakauraya “zvapupu zviviri” mumugwagwa weguta, zvikazvideredza kuva mapfupa akafa, akaoma, mumupata worufu, kwakaitika musi wa18 Chikunguru 2020. Adventism, zvikuru-kuru, haina kubatanidzwa mukuodzwa mwoyo ikoko. Kana paine chakatoitika, vakapemberera kufembera kwakakundikana apo “zvapupu zviviri” zvakanga zvakavete zvakaurayiwa mumugwagwa. Kusvikira patsamba chaiyo zvinoreva “kusvikira patsamba chaiyo”.

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

मुलेराइट इतिहासमा, पूर्व करारका प्रजा (प्रोटेस्टेन्टवाद) ले सन् १८४३ को असफल भविष्यवाणीलाई (पहिलो निराशा) उत्सव मनाए, र त्यस बिन्दुमा प्रोटेस्टेन्टहरूले आफ्नो परीक्षात्मक अनुग्रह-अवधिको सीमालाई पार गरे। त्यो परीक्षाको समय ११ अगस्ट १८४० मा आरम्भ भएको थियो, जब दोस्रो धिक्कार (इस्लाम) को समयसम्बन्धी भविष्यवाणीको पूर्तिमा प्रकाश १० को शक्तिशाली स्वर्गदूत ओर्ले। पहिलो निराशामा प्रोटेस्टेन्टहरूले भविष्यवाणीसम्बन्धी समयलाई अस्वीकार गरे, किनकि त्रुटिपूर्ण भविष्यवाणीले तिनीहरूलाई अबदेखि सत्यको खोजी नगर्ने एउटा बहाना प्रदान गर्‍यो। मुलेराइट इतिहासका सबै मार्गचिन्हहरूको विषयवस्तु “समयसम्बन्धी भविष्यवाणी” थियो।

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Musi wa 11 Nyakanga 2001, omumalaika wa Okubikkulirwa essuula kkumi na munaana yassa wansi mu kutuukirizibwa kw’obunnabbi obw’Akabi akookusatu (Obusiraamu). Omulamwa gwonna ogw’obubonero bw’ebiseera mu nnaku ez’oluvannyuma bwe Busiraamu. Okuswazibwa okusooka kulaga enkomerero y’okutukululibwa kw’abantu ab’endagaano ey’edda, kubanga abantu ab’endagaano ey’edda baweebwa awo ensonga ey’okulekera awo okunoonya amazima. Awo ne gutandika ekiseera eky’okugezesebwa eri “abawala abatali bafumbo” ab’ennaku ez’oluvannyuma, kubanga okugezesebwa kw’abantu ab’endagaano ey’edda okwatandika n’okussa wansi kw’omumalaika kwakoma ku kuswazibwa okusooka. N’olwekyo, okugezesebwa kw’abo abakiikirira ng’abawala abatali bafumbo kwatandika, era enkola eyo ey’okugezesebwa ku nkomerero eriraga oba abawala abatali bafumbo abo basiru oba bagezi.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Pakati pa kukhumudwa koyamba ndi komaliza pali uthenga wa Kulira kwa Pakati pa Usiku. Mutu wa uthenga wa Kulira kwa Pakati pa Usiku kwa a Millerite unali “nthawi,” ndipo mutu wa uthenga wa Kulira kwa Pakati pa Usiku m’masiku otsiriza ndi “Chisilamu.” M’maloto a Miller iye amadzutsidwa ndi mfuwu (kulira), ndipo pa nthawi imeneyo, miyala yake yamtengo wapatali imawalira mowala kakhumi kuposa momwe inali ikawalira poyamba. Miyala yamtengo wapatali pa ma chart imene imazindikiritsa mwachindunji ulosi wa m’masiku otsiriza ndi Chisilamu ndi chiweruzo chofufuza. Chotero, mayeso a “uthenga” wa Kulira kwa Pakati pa Usiku ndi a “zokumana nazo” zoimiridwa ndi chiweruzo chofufuza, sali a anthu a pangano lakale, koma a iwo amene amadzinenera kuti ndi anamwali otsiriza.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Mufananidzo unobuda kana machati ose ari maviri aunganidzwa pamwe chete, uyo unoratidza nhoroondo kubva pakuodzwa mwoyo kwokutanga kusvikira pakokupedzisira, unoratidza kuti panguva iyo “nhoroondo yakavanzika” yeKutinhira Kunomwe iri kuitika, basa rokupedzisira rokutongwa kwokuongorora riri kuitwa. Basa iroro rokupedzisira ndiko kuiswa chisimbiso kwezana rimwe namakumi mana nezvina ezviuru, uye rinoitika panguva dze “troublous times” dzaDanieri pfumbamwe, panguva yokutsamwiswa kwamarudzi muna Zvakazarurwa gumi nerimwe, kubatirwa kwe “mhepo ina” dzaZvakazarurwa chitsauko chinomwe, “kudzora kwemhepo ine hasha pazuva remhepo yokumabvazuva,” kwaIsaya chitsauko makumi maviri nenomwe, uye kudziviswa kwe “bhiza rine hasha riri kutsvaka kusununguka uye kuunza rufu nokuparadza” panyika. Zvapupu zvose izvi zvouprofita zvinomirira ChiIslam cheNhamo yechitatu, sezvachinomiririrwa pamachati matsvene.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Zvinhu zvitatu zvikuru zviri mumachati maviri matsvene aHabhakuki, izvo zvinonyatsotaura nezvezviitiko zvaive zvichiri zvemberi panguva yakabudiswa machati acho, ndizvo kusimbiswa kwevane zana nemakumi mana nezvina zvuru, ChiIslamu, uye kuzadzikiswa kwemufananidzo wemhandara gumi. Machati acho anoratidza kuyedzwa nekusimbiswa kunobata zvose “chiitiko” ne“shoko.” Chiitiko chinodiwa kumhandara isina kuchenjera ndechekuti “Kristu mamuri, tariro yokubwinya,” izvo zvinomirira kukwana kunomiririrwa nevane zana nemakumi mana nezvina zvuru.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

> Hatá yachakavanzika yakanga yakavanzwa kubvira kumazera nezvizvarwa, asi zvino yakaratidzwa kuvatsvene vake: kwavari Mwari wakada kuzivisa kuti hupfumi hwekubwinya hweyakavanzika iyi pakati peVemamwe Marudzi chii; hunova Kristu mamuri, tariro yekubwinya: watinoparidza, tichiyeuchidza munhu mumwe nomumwe, uye tichidzidzisa munhu mumwe nomumwe muuchenjeri hwose; kuti tigokwanisa kumisa munhu mumwe nomumwe akakwana muna Kristu Jesu. VaKorose 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Iwo vane zana rimwe namakumi mana nezvina ezviuru vanomiririrwa seboka ravanhu vakabuda mu“hutapwa”. Hutapwa hunomiririrwa zvakananga mubhuku raZvakazarurwa ihwo hutapwa hwekuva vakafa mumugwagwa kwemazuva matatu nehafu, sezvinomiririrwa muna Zvakazarurwa chitsauko chegumi nerimwe. Hutapwa hwerufu rwokufananidzira hunomiririra “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, uye hutapwa ihwohwo hunoda kuratidzwa kwokutendeuka, sezvinoratidzwa nomunyengetero waDhanieri, muchitsauko chepfumbamwe.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

ዋላ የሞቱ ደረቁ አጥንቶች ወደ ሕይወት ሲመለሱ፣ ወዲያውኑ እንደ “ሰንደቅ” ከፍ ይደረጋሉ። በሞት ሁኔታቸው ውስጥ፣ በእነርሱ ውስጥ የክብር ተስፋ የሆነው ክርስቶስ አልነበረባቸውም። ከተጠየቀባቸው ንስሐ አንዱ፣ ከእግዚአብሔር ጋር በተቃራኒ መንገድ እንደተመላለሱ እና እግዚአብሔርም ከእነርሱ ጋር በተቃራኒ መንገድ እንደተመላለሰ መቀበላቸው ነበር። በትንቢት የተለዩትን መስፈርቶች ሲያሟሉ፣ በዚያን ጊዜ ክርስቶስ “ድንገት ወደ ቤተ መቅደሱ ይመጣል”፣ ከዚያም በኋላ እንደ ሰንደቁ ከፍ የሚደረገው አባል ለመሆን የሚያስፈልገው “ልምምድ” ይገኛል።

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“අත්දැකීම” යනුවෙන් රූපිත කරනු ලබන්නේ චාට් දෙක එකට ගෙන එන විට දර්ශනය වන දෙය වන අතර, එය ස්වර්ගීය ශුද්ධස්ථානය තුළ ක්‍රිස්තුස්වහන්සේගේ අවසාන සේවකාර්යය මගින් සම්පූර්ණ කරනු ලැබේ. එම “අත්දැකීම” “මාරෙහ්” දර්ශනය මගින් නිරූපණය කරනු ලැබේ; එය “පෙනුම” පිළිබඳ දර්ශනයයි. අවශ්‍ය වන “පණිවිඩය” වන්නේ പ്രവචන ඉතිහාසයට අදාළ “ඛාසෝන්” දර්ශනයයි. එම “පණිවිඩය” හඳුනාගනු ලබන්නේ, තුන්වන “වෙව්” හි ඉස්ලාම් මගින් සිදුකරනු ලබන, විරුද්ධකාරී ලෝකයක් මත පැමිණෙන දෙවියන්වහන්සේගේ ආසන්න විනිශ්චය පිළිබඳ පණිවිඩය ලෙසය.

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Muna 1856, Ishe yakatsvaka kupedzisa kuvakwazve kweJerusarema romweya muAdventism. Pasi pokusvika kwengirozi nhatu kubva muna 1798 kusvikira muna 1844, temberi yeMillerite yakanga yavakwa pamusoro penheyo, ichimiririrwa se“mabwe anokosha” muhope dzaMiller, sokumirirwawo kwazvakaitwa nezvokwadi dzechiporofita pamachati maviri evapayona (1843 na1850) akazadzisa Habakuki chitsauko chechipiri. Ipapo Akatungamirira vanhu Vake kuvaka rusvingo rwomurayiro Wake weSabata rezuva rechinomwe, uye akavadzorera ku“nzira dzekare” dzaIsraeri yekare kuti vapedzise basa re“mugwagwa wokufamba mauri”. ASI, nzira yekare yaisanganisira dzidziso, chiporofita, chakanga chakagadzirirwa kuvaedza nokuvaparadzanisa. Muna 1863, Adventism yakakundikana pamuedzo we“nguva nomwe”, ikatanga kudzungaira murenje reRaodhikia.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

22 Gumiguru 1844, inofananidzira mutemo weSvondo uri kuuya nokukurumidza, uye pamutemo weSvondo basa richazadzikiswa rinomiririrwa nemakore makumi mana nemapfumbamwe okupedzisa mugwagwa norusvingo munguva dzokutambudzika, sezvakataridzwa naDanieri.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Ziva, saka unzwisise kuti kubva pakubudiswa komurayiro wokudzorerazve nokuvakazve Jerusarema kusvikira kuna Mesia, Muchinda, kuchava vhiki nomwe, namavhiki makumi matanhatu namaviri; mugwagwa uchavakwazve, norusvingo rwaro, kunyange panguva dzokutambudzika. Danieri 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Vaporofita vose vanowirirana, uye “nguva dzokutambudzika” dzaDanieri dzinozivikanwawo mundima iri muEarly Writings yatanga tichifungisisa pamusoro payo.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Panguva iyoyo, apo basa reruponeso rava kusvika pakuvharwa, dambudziko richange richiuya pamusoro penyika, uye ndudzi dzichange dzakatsamwa, asi dzakabatirwa kuti dzirege kuvhiringidza basa rengirozi yechitatu. Panguva iyoyo ‘mvura yokupedzisira,’ kana kuti kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kuzwi guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire panguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “যেসকল লোকে সত্যের স্বীকারোক্তি করে, তারা যতদিন শয়তানের সেবা করে, ততদিন তার নরকীয় ছায়া ঈশ্বর ও স্বর্গ সম্বন্ধে তাদের দৃষ্টিকে আচ্ছন্ন করে রাখিবে। তারা তাহাদের ন্যায় হইবে, যাহারা আপন প্রথম প্রেম হারাইয়াছে। তারা অনন্ত বাস্তবতাসমূহ দর্শন করিতে পারিবে না। ঈশ্বর আমাদের জন্য যাহা প্রস্তুত করিয়াছেন, তাহা জাখরিয়, ৩ ও ৪ অধ্যায়ে, এবং ৪:১২–১৪ পদে উপস্থাপিত হইয়াছে: ‘আর আমি পুনরায় উত্তর করিয়া তাঁহাকে কহিলাম, এই দুই জলপাই শাখা কী, যাহারা দুইটি স্বর্ণনলের মধ্য দিয়া আপনাদের হইতে স্বর্ণতেল নিঃসৃত করিতেছে? তিনি আমাকে উত্তর দিয়া কহিলেন, তুমি কি জান না, এগুলি কী? আর আমি কহিলাম, না, আমার প্রভু। তখন তিনি কহিলেন, ইহারা সেই দুই অভিষিক্ত, যাহারা সমগ্র পৃথিবীর প্রভুর পাশে দাঁড়াইয়া আছে।’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Jehovha azere nezviwanikwa. Haana kushayiwa nzira kana zvombo zvebasa. Imhaka yokushayiwa kwedu kutenda, kwedu kuva venyika, kutaura kwedu kwakachipa, kusatenda kwedu, kunoratidzwa mukukurukurirana kwedu, kuti mimvuri yerima inoungana yakatikomberedza. Kristu haaratidzirwi mushoko kana muhunhu seIye anofadza chose, uye mukuru kupfuura zviuru gumi. Kana mweya uchigutsikana nokuzvikwidziridza kuzvinhu zvisina maturo, Mweya waJehovha unogona kuita zvishoma kwazvo kwauri. Kuona kwedu kupfupi kunongoona mumvuri, asi hakugoni kuona kubwinya kuri mhiri. Ngirozi dzakabata mhepo ina, dzinomiririrwa sebhiza rakatsamwa rinotsvaka kusununguka ndokumhanya pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarwo.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ko tichavata here pamuromo chaipo penyika isingaperi here? Ko tichava mapenzi, vane chando, uye vakafa here? Haiwa, dai mumachechi edu maivapo Mweya nomufemo waMwari zvafemekerwa muvanhu Vake, kuti vamire netsoka dzavo vagorarama. Tinofanira kuona kuti nzira yakamanikana, uye suwo rakamanikana. Asi patinopfuura nesuwo rakamanikana, kufara kwaro hakuna mugumo.” Manuscript Releases, vhoriyamu 20, 217.

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