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# The Book of Daniel - Number Sixty-Two

Kitabu cha Danieli - Nambari Sitini na Mbili

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Kufunua Vito vya Thamani vya Maono ya Kinabii ya William Miller: Uchunguzi wa Kihakiki kuhusu Kupotoka kwa Uadventista kutoka kwa 'Nuru Kuu' na Mwito wa Kurejea kwenye Misingi ya Kweli

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Vito vya ndoto ya William Miller vitang'aa mara kumi zaidi kuliko vilivyong'aa katika historia ya Wamillerite. Uelewa wa Wamillerite kuhusu maarifa yaliyoongezeka wakati wa historia yao ulikuwa sahihi, lakini haukukamilika. Uelewa wao unapowekwa katika muktadha sahihi zaidi wa kihistoria, unabainisha athari nzito zaidi, kwa kuwa haupanui tu kweli za kinabii zinazowakilishwa na vito hivyo, bali pia hutokeza mtihani kwa wanawali kumi wa siku za mwisho. Uelewa wa Wamillerite umeonyeshwa kwenye chati mbili za waanzilishi (1843 na 1850). Chati zote mbili zilikuwa utimizaji wa vibao vilivyotabiriwa katika sura ya pili ya Habakuki, na ukweli kwamba chati hizo zilikuwa utimizaji wa Habakuki, na pia kwamba kweli hizo zenyewe ndizo kweli za msingi za Uadventista, ulitambuliwa kuwa hivyo na Roho ya Unabii.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

Uelewa wa baadhi ya kweli za msingi uliongezeka kwa utukufu wakati Wamileraiti waliongozwa kuuelewa patakatifu pa mbinguni na kweli zilizoambatana na patakatifu hilo, baada ya kukatishwa tamaa kubwa ya Oktoba 22, 1844. Lakini mabadiliko ya Uadventista kuingia katika hali ya Laodikia mnamo 1856, na kukataa kwao hatimaye "nyakati saba" mnamo 1863, yaliwaingiza katika jangwa la Laodikia. Hakuna kweli muhimu iliyotolewa kupitia Uadventista tangu miaka ya 1850. Ikiwa unatia shaka dai hilo, basi bainisha kwa nini si sahihi.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Wamileraiti walikuwa sahihi katika ufahamu wa Danieli sura ya pili, lakini ufahamu wao ulikuwa mdogo. Uadventista haujawahi kwenda zaidi ya ufahamu wa Wamileraiti. Leo, falme zote nane zinazowakilishwa katika Danieli sura ya pili zinaweza kuonekana, na vivyo hivyo ishara ya Danieli kuomba ili aelewe siri ya ndoto ya Nebukadneza. Siri hiyo inawakilisha siri ya mwisho ya kinabii (manabii wote wanabainisha siku za mwisho), na siri hiyo ya mwisho ya kinabii ndiyo ile Yohana anayoitambua kama Ufunuo wa Yesu Kristo. Siri hiyo hufunguliwa muhuri wakati "wakati umekaribia," kabla tu mlango wa rehema kufungwa, na sasa siri hiyo inafunguliwa muhuri, kwa wale wanaochagua kuona.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Uelewa wa Wamileraiti kuhusu "ya daima" katika kitabu cha Danieli ulitambuliwa kwa uvuvio kuwa sahihi, lakini kufikia mwaka 1901, Uadventista ulianza mchakato wa kuikataa kweli hiyo ya msingi, na kufikia miaka ya 1930, Uadventista ulikuwa umerudi kwenye mtazamo wa zamani wa Kiprotestanti, unaodai kwamba "ya daima" inawakilisha kipengele fulani cha huduma ya Kristo katika Patakatifu. Roho ya Unabii inasema kwamba mtazamo huo wa kishetani ulitoka kwa "malaika waliokuwa wamefukuzwa kutoka mbinguni." Leo, mtazamo sahihi wa Wamileraiti kuhusu "ya daima" unaweza kuonekana si tu kama ishara ya upagani, bali pia kama ishara ya uasi wa Uadventista, unaowaletea udanganyifu wenye nguvu wale wasioupenda ukweli.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Wamileraiti waliongozwa hadi tarehe sahihi ya ukomo wa kipindi cha miaka elfu mbili mia tatu, na Uadventista mara tu baada ya Kukatishwa Tamaa Kuu ulitambua nuru iliyoongezeka inayohusishwa na unabii huo, lakini kwa kukataa kwao “nyakati saba,” kuanzia 1856 hadi 1863, na hata hadi leo hii, hawajaona nuru inayoendelea kuongezeka kutoka kwa fundisho wanalodai kuwa ndilo nguzo yao kuu na msingi. Leo “nyakati saba” zinaweza kuonekana (na wale walio tayari kuona) kuwa zinahusishwa moja kwa moja na kila kipindi cha muda cha unabii wa miaka elfu mbili mia tatu.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

Miaka arobaini na tisa ya kwanza inawakilisha mzunguko wa kupumzika kwa ardhi kila mwaka wa saba, unaorudiwa mara saba. Miaka mia nne na tisini inawakilisha si tu kipindi cha majaribio kwa Israeli ya kale, bali pia inaonyesha ni miaka mingapi ya uasi dhidi ya amri ya kuiacha ardhi ipumzike ingetokea ili kukusanya jumla ya miaka sabini ambayo ardhi ilizuiliwa kupumzika (ambayo ni kipindi cha utekwa kwa sababu ya uasi huo huo). Juma ambalo Kristo alithibitisha agano limeundwa kwa miaka mitatu na nusu hadi msalabani na miaka mitatu na nusu baada ya msalaba. Katika juma hilo Kristo alikuwa akiwakusanya watu wote, maana alisema kwamba akiinuliwa, angewakusanya watu wote.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Sasa hukumu ya ulimwengu huu; sasa mkuu wa ulimwengu huu atatupwa nje. Nami nikiinuliwa juu ya nchi, nitawavuta wote kwangu. Yohana 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

Siku elfu mbili mia tano ishirini ambazo Kristo alithibitisha agano na kukusanya watu kwake mwenyewe, zinawakilisha miaka elfu mbili mia tano ishirini ambayo Mungu aliwatawanya watu wake waasi, kwa sababu ya ugomvi wa agano lake. “Nyakati saba” zilizotekelezwa dhidi ya ufalme wa kaskazini wa Israeli, ziliwakilisha kutawanywa kwa miaka elfu mbili mia tano ishirini kulikokanzia mwaka 723 K.K. na kuishia 1798. Mwaka 538 unagawanya vipindi hivyo viwili na kuunda vipindi viwili mfululizo vya miaka elfu moja mia mbili na sitini. Kipindi cha kwanza kinawakilisha kukanyagwa kwa patakatifu na jeshi kwa mkono wa upagani, na cha pili kukanyagwa kulikotekelezwa na Upapa.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“Mara saba” ya miaka elfu mbili mia tano na ishirini dhidi ya ufalme wa kusini iliyoanza mwaka 677 KK, na kuisha mwaka 1844, ilikoma tarehe 22 Oktoba, 1844. Ni ishara ya laana ya agano, na ilihitimishwa kwa kupigwa kwa tarumbeta ya Yubile ambayo ilipaswa kupigwa katika Siku ya Upatanisho. Siku ya Upatanisho ya mfano halisi iliyoanza tarehe 22 Oktoba, 1844 inawakilisha kipindi cha wakati. Ni kipindi cha Hukumu ya Uchunguzi, na katika kipindi hicho tarumbeta ya Yubile inayohusishwa na mzunguko mtakatifu wa saba ilipaswa kupigwa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga baragumu, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Upigaji wa tarumbeta ya saba, ulioanza tarehe 22 Oktoba 1844, unawakilisha tarumbeta ya Yubilei ya mzunguko mtakatifu wa saba, kama ilivyoainishwa katika Mambo ya Walawi sura ya ishirini na tano. Wafuasi wa Miller hatimaye walikuwa sahihi kuhusu kuweka tarehe ya unabii wa miaka elfu mbili mia tatu, na Uadventista ukaanza kuelewa zaidi kuhusu hilo mara tu baada ya Kukatishwa Tamaa Kuu, lakini “kito” la Miller la kipindi cha miaka elfu mbili mia tatu leo linang’aa mara kumi zaidi. Kila sifa ya kinabii ya vipindi saba vilivyowakilishwa ndani ya kipindi cha miaka elfu mbili mia tatu, ina uhusiano wa moja kwa moja wa kinabii na miaka elfu mbili mia tano na ishirini (“mara saba”), ya Mambo ya Walawi sura ya ishirini na tano na ishirini na sita.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Wafuasi wa Miller walikataa dai la Uprotestanti uliopotoka na Ukatholiki kwamba usemi “wanyang’anyi wa watu wako,” ambao “walijiinua,” na “walianguka” ulikuwa ishara ya Antioko Epifane, nao walikuwa sahihi. Walijua na walitetea ukweli kwamba ni Roma ambayo, katika neno la kinabii la Mungu, imewakilishwa kama “wanyang’anyi wa watu wako waliothibitisha njozi,” si mfalme fulani wa Siria asiyejulikana na asiye na umuhimu wa kihistoria aliyeithibitisha njozi.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Leo wanatheolojia Waadventista wanafundisha kwamba "wanyang'anyi wa watu wako" ni Antioko Epifane. Leo, hoja ambayo katika historia ya Wamileraiti ilieleza kwamba watu wa agano la zamani waliokuwa wakiachwa pembeni hawakuelewa, wala hawakuweza kuelewa, maono hayo (ambayo yanathibitishwa na ufahamu sahihi wa "wanyang'anyi wa watu wako"), inarudiwa tena na watu wa agano la zamani ambao tena wanaachwa pembeni.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Wamilleraiti walifundisha kwa usahihi kwamba miaka elfu mbili mia tano na ishirini (“mara saba”), ya Walawi 26, ilikuwa unabii wa wakati mrefu zaidi na wa mwisho katika Biblia, lakini Uadventista wa Laodikia ulikataa ‘kito’ hicho mwaka 1863, na leo inaonekana, (kwa wale wanaotaka kuona), kwamba si tu kwamba Wamilleraiti walikuwa sahihi walipotambua ‘mara saba’ kuwa unabii wa wakati mrefu zaidi katika Biblia, bali pia kwamba ‘laana’, ambayo ni ghadhabu ya Mungu, ilitekelezwa dhidi ya falme zote mbili za Israeli, ya kaskazini na ya kusini.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

Leo mahitimisho husika ya ghadhabu hizo mbili, ambazo Kitabu cha Danieli kinazizungumzia (kama ilivyo kwa manabii wengine pia), yanaweza kuonekana kuwa mipaka miwili (mwanzo na mwisho) ya kipindi cha miaka arobaini na sita, wakati Kristo alipolisimamisha hekalu la Wamilleraiti, kama ilivyofanisishwa na siku arobaini na sita ambazo Musa alikuwa mlimani akipokea maagizo ya kusimamisha hema la kukutania la jangwani; na pia na miaka arobaini na sita ya ukarabati wa hekalu uliofanywa na Herode, ambao Mafarisayo waliutaja katika mazungumzo yao na Kristo kuhusu Yeye "kulifufua" kwa kulisafisha hekalu lililokuwa "limeharibiwa" na wachuuzi na wabadili fedha, na pia na ufufuo wa hekalu lake la kibinadamu lililoumbwa likiwa na kromosomu arobaini na sita. Leo, kweli za msingi za Wamilleraiti ziko sahihi kama ilivyokuwa daima, lakini sasa zina undani mara kumi zaidi.

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Leo inaweza kuonekana (kwa wale walio tayari kuona), kwamba wakati Kristo alijitambulisha kama Palmoni (Mhesabu wa Ajabu, au Mhesabu wa Siri) katika aya ya kumi na tatu ya sura ya nane ya Danieli, alikuwa akiwasilisha uhusiano kati ya maono yaliyowakilisha kipindi cha miaka elfu mbili na mia tatu na maono mengine yaliyowakilisha kipindi cha miaka elfu mbili na mia tano na ishirini. Uhusiano wa vipindi hivi viwili vya kinabii unapopotambuliwa, inaonekana kuwa vinaunganishwa moja kwa moja na miaka elfu moja mia mbili na sitini ya utawala wa kipapa, ambayo nayo imeunganishwa na miaka elfu moja mia mbili na tisini ya Danieli kumi na mbili na pia miaka elfu moja mia tatu na thelathini na tano ya aya hiyo hiyo.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Kuna miunganiko mingi zaidi ya moja kwa moja ya vipindi vya kinabii vinavyohusishwa na maono mawili yaliyomo katika aya ya kumi na tatu na ya kumi na nne za Danieli sura ya nane, lakini yanatambuliwa tu na wale wanaotaka kuona. Lakini leo, zaidi ya miunganiko ya vipindi vyote vya wakati vinavyoletwa pamoja na maono hayo mawili, kuna ufunuo wa jina la Palmoni (Mwenye Kuhesabu wa Ajabu, au Mwenye Kuhesabu wa Siri). Wamileraiti walikuwa sahihi kuhusu aya hizo mbili, lakini kwa uelewa ulio na mipaka, na leo Uadventista upo tu katika giza totoro.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.

> Simameni, mstaajabu; pigeni kelele, liaeni; wamelewa, lakini si kwa mvinyo; wanayumba-yumba, lakini si kwa kileo. Kwa maana Bwana amewamiminia roho ya usingizi mzito, akawafumba macho yenu; manabii wenu na wakuu wenu, yaani waonaji, amewafunika. Na maono yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humkabidhi aliyeelimika, wakisema, Tafadhali, kisome; naye asema, Siwezi; maana kimetiwa muhuri. Kisha kitabu hukabidhiwa kwa asiye na elimu, wakisema, Tafadhali, kisome; naye asema, Sijui kusoma. Isaya 29:9-12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Dada White anabainisha kwamba William Miller alipewa “nuru kuu” kuhusu kitabu cha Ufunuo, lakini ufahamu wake wa sura ya kumi na mbili, kumi na tatu, kumi na saba na kumi na nane za Ufunuo haukuwa, kwa ufupi, sahihi. Uelewa huo usio sahihi hauonyeshwi kwenye michoro miwili mitakatifu, bali kinachoonyeshwa kutoka katika kitabu cha Ufunuo, sura ya tisa, ndicho “kito” kinachoeleza kwamba Uislamu unawakilishwa na Ole tatu.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> "Wahubiri na watu wameutazama kitabu cha Ufunuo kuwa cha mafumbo na chenye umuhimu mdogo kuliko sehemu nyingine za Maandiko Matakatifu. Lakini nikaona ya kwamba kitabu hiki kwa hakika ni ufunuo uliotolewa kwa manufaa maalum ya wale watakaoishi katika siku za mwisho, kuwaongoza katika kutambua nafasi yao ya kweli na wajibu wao. Mungu aliielekeza akili ya William Miller kwenye unabii na akampa nuru kuu kuhusu kitabu cha Ufunuo." Maandishi ya Mapema, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Usemi "nuru kuu" katika maandishi ya Dada White ni wa kuelimisha sana. Miller alielewa makanisa, mihuri na tarumbeta za Ufunuo, kwa kuwa malaika watakatifu "walielekeza akili yake" juu ya masuala haya. "Nuru kuu" iliyotolewa kwa Miller iliwekewa mfano kwenye meza mbili takatifu, na kweli za mafundisho zilizokuwa "nuru kuu" zilitambuliwa katika ndoto yake kama "vito". Uadventista ulipewa ile "nuru kuu" na ukaanza kuifunika kwa vito bandia kuanzia mwaka 1863. Kanuni ya "nuru" ni kwamba "nuru" ndiyo Kristo hutumia kuhukumu mtu au watu.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Si tu kwamba "nuru" inawahukumu watu, bali pia "nuru" ambayo wangeweza kuwa nayo kama hawangepinga (kama walivyofanya mwaka 1856, mojawapo tu ya mifano mingi). Sifa nyingine inayohusishwa na "nuru" ni kwamba "nuru" inayokataliwa huzalisha kiwango kinacholingana cha giza. Uadventista ulikataa na kuificha "nuru kuu" iliyotolewa na Mungu kwa Miller inayowakilisha misingi ya Uadventista.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Yule aonaye yaliyofichika, asomaye mioyo ya watu wote, asema kuhusu wale waliopata "nuru kuu:" 'Hawahuzuniki wala kustaajabu kwa sababu ya hali yao ya maadili na ya kiroho.' Naam, wamechagua njia zao wenyewe, na nafsi zao hupendezwa na machukizo yao. Nami pia nitachagua udanganyifu wao, na nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyejibu; niliposema, hawakusikia; bali walitenda mabaya mbele ya macho Yangu, wakachagua kile kisichonipendeza.' 'Mungu atawapelekea udanganyifu wenye nguvu, ili waamini uongo,' kwa sababu hawakupokea upendo wa kweli, ili wapate kuokolewa,' 'bali walipendezwa na udhalimu.' Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Mwalimu wa mbinguni aliuliza: 'Ni udanganyifu gani wenye nguvu zaidi unaweza kuipotosha akili kuliko udanganyifu wa kujifanya kwamba unajenga juu ya msingi sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unatekeleza mambo mengi kulingana na sera za kidunia na unatenda dhambi dhidi ya Yehova? Ee, huu ni udanganyifu mkubwa, udanganyifu wa kuvutia, unaoteka akili wakati watu ambao "wamewahi kuijua kweli," wanakosea kwa kuchukua mfano wa utauwa kuwa roho na nguvu zake; wanapodhani kwamba wao ni matajiri na wameongezeka kwa mali na hawahitaji kitu chochote, ilhali kwa kweli wanahitaji kila kitu.' Ushuhuda, juzuu ya 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

Laodikia, ambayo Uadventista uligeuka kuwa mwaka 1856, inawakilisha wale waliowahi kupewa "nuru kuu", lakini wamekusudiwa kupokea "udanganyifu mkubwa" wa Wathesalonike wa Pili, huku muda wote wakiamini kwamba msingi wa uongo walioujenga kupitia kuingiza sarafu na vito bandia umeamriwa na Mungu, ilhali kwa kweli ni msingi uliojengwa juu ya mchanga. Uadventista ni "kanisa ambalo limekuwa na nuru kuu, ushahidi mkubwa", lakini ni "kanisa" ambalo limetupilia mbali "ujumbe ambao Bwana ametuma", na tangu hapo limepokea "madai yasiyo na mantiki kabisa na dhana za uongo na nadharia za uongo".

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Wahudumu wasiotakaswa wanajiweka kinyume na Mungu. Wanamsifu Kristo na mungu wa dunia hii kwa wakati mmoja. Wakati kwa kukiri tu wanampokea Kristo, wanamkumbatia Baraba, na kwa matendo yao wanasema, 'Si mtu huyu, bali Baraba.' Na wote wanaosoma mistari hii, watie maanani. Shetani amejigamba kuhusu kile anachoweza kufanya. Anafikiri kuvunja umoja ambao Kristo aliomba uwepo katika kanisa Lake. Anasema, 'Nitatoka niende na kuwa roho ya uongo ili kuwadanganya ninaoweza, kukosoa, na kuhukumu, na kupotosha.' Iwapo mwana wa udanganyifu na shahidi wa uongo atakaribishwa na 'kanisa ambalo limepata nuru kuu,' lenye ushahidi mkubwa, basi kanisa hilo litatupilia mbali ujumbe ambao Bwana ametuma, na kupokea madai yasiyo na mantiki kabisa na dhana za uongo na nadharia za uongo. Shetani anacheka upumbavu wao, kwa maana anajua ukweli ni nini.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> Wengi watasimama kwenye mimbari zetu wakiwa na mwenge wa unabii wa uongo mikononi mwao, uliowashwa kutoka kwa mwenge wa jehanamu wa Shetani. Ikiwa mashaka na kutokuamini vitathaminiwa, wahudumu waaminifu wataondolewa kutoka kwa watu wanaodhani wanajua mengi. 'Lau ungelijua,' alisema Kristo, 'hata wewe, angalau katika siku hii yako, mambo yale yapasayo amani yako! lakini sasa yamefichwa machoni pako.'

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> Hata hivyo, msingi wa Mungu umesimama thabiti. Bwana anawajua wale walio Wake. Mhudumu aliye takaswa hapaswi kuwa na hila katika kinywa chake. Anapaswa kuwa wazi kama mchana, huru kutokana na kila doa la uovu. Huduma na vyombo vya habari vilivyotakaswa vitakuwa nguvu katika kuangaza nuru ya ukweli juu ya kizazi hiki kipotovu. Nuru, ndugu, tunahitaji nuru zaidi. Pigeni baragumu Sayuni; pigeni mbiu ya tahadhari katika mlima mtakatifu. Kusanyeni jeshi la Bwana, wakiwa na mioyo iliyotakaswa, ili wasikie atakalosema Bwana kwa watu Wake; kwa maana amezidisha nuru kwa wote watakaosikia. Na wawekwe tayari wakiwa na silaha na vifaa, nao waje vitani—kwa kumsaidia Bwana dhidi ya wenye nguvu. Mungu mwenyewe atafanya kazi kwa ajili ya Israeli. Kila ulimi wa uongo utanyamazishwa. Mikono ya malaika itaangusha mipango ya udanganyifu inayoandaliwa. Ngome za Shetani hazitashinda kamwe. Ushindi utaandamana na ujumbe wa malaika wa tatu. Kama vile Kamanda wa jeshi la Bwana alivyoangusha kuta za Yeriko, ndivyo watu wa Bwana waishikao amri zake watakavyoshinda, na maadui wote wapinzani watashindwa. Mtu yeyote asilalamike juu ya watumishi wa Mungu waliowajia na ujumbe uliotumwa kutoka mbinguni. Msiendelee kuwatafuta dosari, mkisema, 'Wana msimamo thabiti kupita kiasi; wanasema kwa nguvu mno.' Huenda wakasema kwa nguvu; lakini je, si jambo linalohitajika? Mungu atatia mshtuko masikioni mwa wasikilizaji ikiwa hawatazingatia sauti Yake wala ujumbe Wake. Atawashutumu wale wanaopinga neno la Mungu.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> Shetani ameweka kila hatua iwezekanayo ili pasije kuja miongoni mwetu, sisi kama watu, chochote cha kutukemea na kutukaripia, na kutuhimiza tuyaondoe makosa yetu. Lakini kuna watu watakaobeba sanduku la Mungu. Baadhi watatoka miongoni mwetu; hawatalibeba tena sanduku hilo. Lakini hawa hawawezi kujenga kuta za kuizuia kweli; kwa maana itaendelea kusonga mbele na kupanda juu hadi mwisho. Hapo zamani Mungu amewainua watu, na bado anao watu wanaosubiri wakati ufaao, waliotayarishwa kutekeleza maagizo yake; watu watakaopenya vizuizi ambavyo ni kama tu kuta zilizopakwa chokaa isiyotiwa nguvu. Mungu anapowatia watu Roho Wake, watafanya kazi. Watatangaza neno la Bwana; watapaza sauti zao kama tarumbeta. Kweli haitapunguzwa wala kupoteza nguvu zake mikononi mwao. Watawaonyesha watu maasi yao, na nyumba ya Yakobo dhambi zao. Ushuhuda kwa Wahudumu, 409-411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Kuitambulisha ishara ya kishetani ya "the daily" kama ishara ya Kristo ni kuwasifu "Kristo na mungu wa dunia hii kwa wakati mmoja." Ingawa kwa kauli wanampokea Kristo, wanamkumbatia Baraba, na kwa matendo yao husema, 'Si mtu huyu, bali Baraba.' Kweli zilizoonyeshwa katika ndoto ya Miller kama "vito," na pia zilizoonyeshwa kwa taswira juu ya meza mbili takatifu, ndizo "nuru kuu," ambayo Miller alipewa, na ambayo Uadventista umeikataa.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Wanadai kuwa wanamsifu Kristo kwa kutumia alama ya kishetani, na wanadai kwamba wamesimama juu ya msingi wa Mungu, ilhali huo ni msingi bandia unaoleta udanganyifu mkubwa kwa wote wanaochukua msimamo wao juu ya ule muundo wa mafundisho ulio na hitilafu. Hakuna jipya chini ya jua, na Israeli ya kisasa inatembea tu katika nyayo za kinabii za Israeli ya kale.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> Jambo moja linanilemea roho yangu: ukosefu mkubwa wa upendo wa Mungu, ambao umepotea kwa sababu ya upinzani wa kudumu dhidi ya nuru na ukweli, na kwa sababu ya ushawishi wa wale waliokuwa wakijishughulisha kwa bidii katika kazi, ambao, licha ya ushahidi mwingi uliokusanywa, wametumia ushawishi wao kuudhoofisha kazi ya ujumbe ambao Mungu ametuma. Ninawaelekeza kwa taifa la Wayahudi na kuuliza, Je, tunapaswa kuwaacha ndugu zetu wapite njia ile ile ya upinzani kipofu, hadi mwisho kabisa wa wakati wa rehema? Ikiwa kuna wakati wowote watu walihitaji walinzi wa kweli na waaminifu, ambao hawatanyamaza, watakao lia mchana na usiku, wakitoa maonyo ambayo Mungu ametoa, basi ni Waadventista wa Sabato. Wale ambao wamepata nuru kuu, fursa zilizobarikiwa, ambao, kama Kapernaumu, wamekuzwa hadi mbinguni kwa upande wa upendeleo, je, kwa kutokufaidi wataachwa katika giza linalolingana na ukubwa wa nuru waliyopewa?

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> "Ninatamani kuwasihi ndugu zetu watakaokusanyika katika Mkutano Mkuu kuzingatia ujumbe uliotolewa kwa Walaodikia. Ni hali ya namna gani ya upofu waliyo nayo! Suala hili limeletwa mbele ya uangalizi wenu mara kwa mara, lakini kutoridhika kwenu na hali yenu ya kiroho hakujawa kwa kina na kwa uchungu wa kutosha kuleta matengenezo. 'Wasema, Mimi ni tajiri, nami nimejitajirisha, wala sihitaji kitu chochote; wala hujui kwamba wewe ni mnyonge, wa kuhurumiwa, maskini, kipofu, na uchi.' Hatia ya kujidanganya iko juu ya makanisa yetu. Maisha ya kidini ya wengi ni uongo." Manuscript Releases, juzuu ya 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

"Kapernaumu" ulikuwa mji ambao Yesu alichagua kuwa mji wake mwenyewe.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> Huko Kapernaumu Yesu alikaa katikati ya safari Zake za kwenda na kurudi, na pakaja kujulikana kama ‘mji Wake mwenyewe.’ Ulikuwa kando ya Bahari ya Galilaya, na karibu na mipaka ya tambarare nzuri ya Genesareti, kama si juu ya tambarare hiyo kabisa. Tamaa ya Vizazi Vyote, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kristo alichagua Kapernaumu kama vile alivyokuwa ameichagua Yerusalemu zamani.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Na kwa mwanawe nitampa kabila moja, ili Daudi mtumishi wangu apate daima taa mbele zangu katika Yerusalemu, mji niliouchagua mimi ili kuweka jina langu humo. 1 Wafalme 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kristo alichagua Uadventista kama mji wake mwaka 1844, na kufikia mwaka 1863, Uadventista ulikuwa umejenga upya mji wa "Yeriko", ishara ya starehe na utajiri wa Walaodikia. Kama ilivyokuwa kwa Israeli ya kale, ndivyo ilivyo pia kwa Israeli ya sasa. Uadventista unaamini kwamba wao ni raia wa mji maalum wa Mungu, lakini wameukataa "mwanga mkuu" unaotoa ushahidi wa uraia. Kama ilivyokuwa Shilo, wakati wa Eli, Hofni na Finehasi, Uadventista utahukumiwa kulingana na "mwanga mkuu" walipewa fursa ya kuupokea.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> Miongoni mwa wale wanaokiri kuwa watoto wa Mungu, ni uvumilivu mdogo kiasi gani umeonyeshwa, maneno ya uchungu mangapi yamesemwa, na shutuma kali nyingi kiasi gani zimetolewa dhidi ya wale wasio wa imani yetu. Wengi wamewaona wale wa makanisa mengine kama wenye dhambi wakuu, ilhali Bwana hawaoni hivyo. Wale wanaowaangalia hivyo wanachama wa makanisa mengine, wanahitaji kujinyenyekesha chini ya mkono wa Mungu mwenye nguvu. Wale wanaohukumiwa na watu hao huenda wamepata nuru ndogo tu, fursa chache na haki maalum chache. Kama wangelikuwa na nuru ambayo wengi wa washiriki wa makanisa yetu wamekuwa nayo, huenda wangeendelea kwa kasi kubwa zaidi, na kuiwakilisha imani yao kwa ulimwengu kwa njia bora zaidi. Kuhusu wale wanaojisifu kwa nuru yao, ilhali wanashindwa kuenenda ndani yake, Kristo asema, 'Lakini nawaambia, Itakuwa afadhali kwa Tiro na Sidoni siku ya hukumu kuliko kwenu. Na wewe, Kapernaumu [Waadventista Wasabato, waliopata nuru kuu], uliyetukuzwa mpaka mbinguni [kwa upande wa upendeleo], utashushwa hata kuzimu; kwa kuwa kama miujiza yenye nguvu iliyotendeka kwako ingalitendeka Sodoma, ingalikuwa imesimama hata leo. Lakini nawaambia, ya kwamba itakuwa afadhali kwa nchi ya Sodoma siku ya hukumu, kuliko kwako.' Wakati huo Yesu akajibu akasema, 'Nakushukuru, Ee Baba, Bwana wa mbingu na nchi, kwa kuwa umeficha mambo haya kwa wenye hekima na wenye busara [katika makadirio yao wenyewe], ukayafunua kwa watoto wachanga.'

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> 'Na sasa, kwa kuwa mmefanya matendo haya yote, asema Bwana, nami niliwaambia, nikiamka mapema na kunena, lakini hamkusikia; nikawaita, lakini hamkujibu; kwa hiyo nitatenda kwa nyumba hii, iitwayo kwa jina langu, ambayo mnaitumainia, na kwa mahali pale nilipowapa ninyi na baba zenu, kama nilivyotenda huko Shilo. Nami nitawatupa mbali na macho yangu, kama nilivyowatupa ndugu zenu wote, naam, uzao wote wa Efraimu.'

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Bwana ameanzisha miongoni mwetu taasisi za umuhimu mkubwa, nazo zinapaswa kuendeshwa, si kama taasisi za kidunia zinavyoendeshwa, bali kwa utaratibu wa Mungu. Zinapaswa kuendeshwa kwa kuzingatia utukufu wake peke yake, ili kwa njia zote nafsi zinazopotea ziokolewe. Kwa watu wa Mungu ushuhuda wa Roho umewafikia, na bado wengi hawajazingatia makemeo, maonyo, na mashauri.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> 'Sikieni sasa hili, enyi watu wapumbavu wasio na ufahamu; wenye macho, lakini hawaoni; wenye masikio, lakini hawasikii: Je, hamniogopi mimi? asema Bwana; je, hamtetemeki mbele ya uso wangu, mimi niliyeweka mchanga kuwa mpaka wa bahari kwa amri ya milele, ili bahari isiuupite; na ijapokuwa mawimbi yake hujivurumisha, hayawezi kushinda; ijaponguruma, hayawezi kuupita? Lakini watu hawa wana moyo wa ukaidi na uasi; wameasi na wameondoka. Wala hawasemi mioyoni mwao, na tumche sasa Bwana Mungu wetu, atupaye mvua, ya kwanza na ya vuli, kwa majira yake; hutuwekea majuma yaliyowekwa ya mavuno. Maovu yenu yamegeuza mbali mambo haya, na dhambi zenu zimewazuia mema kuwafikia. . . . Hawahukumu kesi, kesi ya yatima, lakini wanastawi; wala haki ya wahitaji hawaihukumu. Je, nisiyawaadhibu kwa mambo haya? asema Bwana; je, nafsi yangu isilipize kisasi juu ya taifa kama hili?'

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> Je, Bwana atalazimishwa kusema, 'Usiombe kwa ajili ya watu hawa, wala usipaze kilio wala dua kwa ajili yao, wala usifanye maombezi kwangu; kwa maana sitakusikiliza'? 'Kwa hiyo mavua yamezuiliwa, wala kumekuwa hakuna mvua ya masika. . . . Je, hutaniita tangu sasa, Baba yangu, wewe ndiwe kiongozi wa ujana wangu?' Review and Herald, Agosti 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Tutaendelea na uchambuzi wetu wa "nuru kuu" iliyotolewa kwa William Miller kuhusu kitabu cha Ufunuo katika makala ijayo.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> Wakati Kristo alipokuja ulimwenguni kuonyesha kwa mfano dini ya kweli, na kutukuza kanuni ambazo zinapaswa kuongoza mioyo na matendo ya wanadamu, udanganyifu ulikuwa umewashika kwa kina wale waliokuwa wamepata nuru kuu kiasi hicho, hata wasielewe tena ile nuru, wala hawakuwa na mwelekeo wa kuachana na mapokeo kwa ajili ya ukweli. Walimkataa Mwalimu wa mbinguni, wakamsulubisha Bwana wa utukufu, ili waendelee kushikilia desturi na mabuni yao wenyewe. Roho ileile inadhihirishwa duniani leo. Wanadamu hawako radhi kuchunguza ukweli, kusudi mapokeo yao yasivurugwe, na mpangilio mpya wa mambo usiletwe. Kwa wanadamu kuna hali ya daima ya kuwa wepesi kukosea, na wanadamu kwa asili wana mwelekeo wa kutukuza sana mawazo na maarifa ya kibinadamu, ilhali kile cha kimungu na cha milele hakitambuliki wala hakithaminiwi. Ushauri juu ya Kazi ya Shule ya Sabato, 47.

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