We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Tumekuwa tukizingatia matumizi ya mara tatu ya unabii. Tunafanya hivi kwa madhumuni ya kubainisha kwamba wakati Bwana alipofunua mistari sita ya mwisho ya Danieli kumi na moja kupitia kuporomoka kwa Umoja wa Kisovyeti katika "wakati wa mwisho" mwaka 1989, kulitokea "ongezeko la maarifa" lililokusudiwa kujaribu kizazi hicho cha watu wa Mungu.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Kila mara ukweli unapofunguliwa na Simba wa kabila la Yuda, Shetani hufanya kazi kuupinga ujumbe. Upinzani uliotolewa dhidi ya kweli zilizofunuliwa katika mistari ya mwisho ya Danieli sura ya kumi na moja ulilazimisha utafiti wa kina zaidi wa kweli zinazohusiana na mistari hiyo, ili kwamba ulinzi uliotakaswa dhidi ya makosa yaliyopendekezwa kudhoofisha kweli zilizofunuliwa usingesimama. Moja ya kanuni zilizoletwa wazi katikati ya mjadala huo ilikuwa matumizi mara tatu ya unabii. Ilitambuliwa mwanzoni kuhusiana na ulazima wa kuwa sahihi kuhusu kile ‘cha kila siku’ katika kitabu cha Danieli kilichomaanisha (upagani), na historia sahihi inayohusiana na ‘kuondolewa kwa cha kila siku’ (508 BK).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Kutambuliwa kwa nguvu tatu zinazoharibu kama muundo wa unabii kulilingana na muundo wa unabii wa Wamilerite uliotambua nguvu mbili za kwanza zinazoharibu, na utambuzi wa Wamilerite wa “ya kila siku” kama upagani ulitoa historia iliyoendana na aya sita za mwisho za Danieli kumi na moja, kama Dada White alivyosema inavyopaswa. Hivyo, upinzani dhidi ya maarifa yaliyofunguliwa wakati wa mwisho mnamo 1989 ulizalisha nuru kubwa zaidi, kadiri maarifa yalivyoongezeka, na pia ukabainisha kanuni mahususi za harakati ya malaika wa tatu, zilizolingana na maendeleo ya baadhi ya kanuni za kinabii zilizokuwa zimekusanywa na kutumiwa katika harakati ya malaika wa kwanza na William Miller.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Tumezingatia utumiaji wa mara tatu wa Roma tatu, kuanguka mara tatu kwa Babeli, na Eliya watatu, na sasa tunashughulikia wajumbe watatu wanaoandaa njia kwa Mjumbe wa Agano. Tumebaini muingiliano wa karibu na ulinganifu kati ya Roma tatu na kuanguka mara tatu kwa Babeli, na pia ulinganifu wa karibu kati ya Eliya watatu na wale wajumbe watatu wanaoandaa njia. Katika siku za mwisho William Miller na Future for America wote wawili wanawakilisha Eliya wa tatu na pia mjumbe wa tatu anayeandaa njia. Yesu daima huonyesha mwisho wa jambo kwa mwanzo wake, na harakati ya malaika wa kwanza inalingana na harakati ya malaika wa tatu.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Mungu ameweka ujumbe wa Ufunuo 14 mahali pake katika mfululizo wa unabii, na kazi yake haipaswi kukoma hadi mwisho wa historia ya dunia hii. Ujumbe wa malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, na unapaswa kwenda sambamba na huu ufuatao. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya mambo haya,’ akasema Yohana, ‘nilimwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangaziwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa. The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Harakati za malaika wa kwanza na wa pili ziliongozwa na William Miller. Dada White anamtambua Miller kama “mjumbe aliyechaguliwa.”
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
"William Miller alikuwa akivuruga ufalme wa Shetani, na yule adui mkuu alinuia si tu kuzuia athari za ujumbe, bali kuangamiza mjumbe mwenyewe." Roho ya Unabii, juzuu ya 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Yeye pia anabainisha kwamba Miller aliwakilishwa kwa mfano na wote wawili, Eliya na Yohana Mbatizaji.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
Maelfu waliongozwa kuukumbatia ukweli ulihubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya ili kutangaza ujumbe huo. Kama Yohana, mtangulizi wa Yesu, wale waliohubiri ujumbe huu wenye uzito walihisi kulazimika kuweka shoka kwenye shina la mti, na kuwataka watu wazae matunda yapasayo toba. Maandiko ya Mapema, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Yohana Mbatizaji, ambaye kulingana na Yesu alikuwa Eliya wa pili, pia alikuwa mjumbe wa kwanza aliyepaswa kutayarisha njia kwa ajili ya Mjumbe wa Agano. Kwa hiyo ni dhahiri kwamba harakati ya malaika wa tatu itakuwa na "mjumbe mteule." Mjumbe huyo atakuwa amewakilishwa kwa mfano na Eliya, Yohana Mbatizaji na William Miller. Pamoja na Miller, wajumbe wawili wateule wanawakilisha mwanzo na mwisho wa harakati ya malaika watatu ya Ufunuo kumi na nne, na kwa kufanya hivyo, kwa pamoja wanawakilisha pia Eliya wa tatu na vilevile mjumbe wa tatu ambaye atayarisha njia kwa ajili ya Mjumbe wa Agano.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Kukataa ujumbe wa mjumbe aliyechaguliwa, awe wa mwanzo au wa mwisho, ni mauti, na ujumbe wa Future for America unategemea matumizi ya kinabii ya "mstari juu ya mstari," ambayo ndiyo mbinu ya mvua ya mwisho. Kupitia matumizi ya "mstari juu ya mstari" inathibitishwa kwamba harakati ya Millerite ilikuwa kielelezo cha harakati ya Future for America. Alama ya njia ya historia ya Millerite ni William Miller, "mjumbe aliyechaguliwa." Kukataa alama hiyo ya njia ni kukataa ujumbe, hivyo imebainishwa na mwanzo na mwisho wa Uadventista kwamba kumkataa mjumbe pia ni kukataa ujumbe, kwa kuwa ujumbe hutambua mjumbe aliyechaguliwa. Hivyo basi, kukataa ujumbe ni kumkataa mjumbe na kinyume chake. Bila mcheza dansi, hakuna dansi.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
Nilielekezwa kurudi kwenye tangazo la ujio wa kwanza wa Kristo. Yohana alitumwa katika roho na nguvu za Eliya kuandaa njia ya Yesu. Wale walioukataa ushuhuda wa Yohana hawakunufaika na mafundisho ya Yesu. Upinzani wao dhidi ya ujumbe uliotabiri kuja Kwake uliwaweka mahali ambapo hawakuweza kupokea kwa urahisi ushahidi wenye nguvu zaidi kwamba Yeye alikuwa Masihi. Shetani aliwaongoza wale walioukataa ujumbe wa Yohana kwenda mbali zaidi, kumkataa na kumsulubisha Kristo. Kwa kufanya hivyo walijiweka mahali ambapo wasingeweza kupokea baraka ya siku ya Pentekoste, ambayo ingekuwa imewafundisha njia ya kuingia katika patakatifu pa mbinguni. Kupasuka kwa pazia la hekalu kulionyesha kwamba dhabihu na taratibu za Kiyahudi zisingepokelewa tena. Dhabihu kuu ilikuwa imetolewa na ilikuwa imekubaliwa, na Roho Mtakatifu aliyeshuka siku ya Pentekoste aliyaelekeza mawazo ya wanafunzi kutoka katika patakatifu pa duniani hadi katika patakatifu pa mbinguni, ambapo Yesu alikuwa ameingia kwa damu Yake mwenyewe, ili kuwamiminia wanafunzi Wake manufaa ya upatanisho Wake. Lakini Wayahudi waliachwa katika giza totoro. Walipoteza nuru yote ambayo wangeweza kuwa nayo kuhusu mpango wa wokovu, na bado waliendelea kutegemea dhabihu na sadaka zao zisizo na faida. Patakatifu pa mbinguni palikuwa pamechukua nafasi ya lile la duniani, ilhali hawakuwa na habari za mabadiliko hayo. Kwa hiyo hawakuweza kunufaika na upatanishi wa Kristo katika mahali patakatifu.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
Wengi hutazama kwa hofu kubwa mwenendo wa Wayahudi katika kumkataa na kumsulubisha Kristo; na wanaposoma historia ya udhalilishaji Wake wa aibu, hudhani wanampenda, na kwamba wasingemkana kama alivyofanya Petro, au kumsulubisha kama walivyofanya Wayahudi. Lakini Mungu, anayesoma mioyo ya wote, ameuweka katika jaribu ule upendo kwa Yesu waliodai kuuhisi. Mbingu yote iliangalia kwa shauku kuu kupokewa kwa ujumbe wa malaika wa kwanza. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma kisa cha msalaba, walidhihaki habari njema za kuja Kwake. Badala ya kuupokea ujumbe kwa furaha, walisema kuwa ni udanganyifu. Waliwachukia wale waliopenda kuja Kwake na kuwafukuza kutoka makanisani. Wale walioukataa ujumbe wa kwanza hawangeweza kufaidika na wa pili; wala hawakufaidi na kelele ya usiku wa manane, ambayo ilikuwa kuwaandaa waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu la hekalu la mbinguni. Na kwa kukataa ujumbe miwili wa kwanza, wameutia giza ufahamu wao kiasi kwamba hawaoni nuru yoyote katika ujumbe wa malaika wa tatu, unaoonyesha njia ya kuingia katika Patakatifu pa Patakatifu. Niliona kwamba kama vile Wayahudi walivyosulubisha Yesu, vivyo hivyo makanisa kwa jina tu yalivyosulubisha ule ujumbe wa kwanza na wa pili; na kwa sababu hiyo hawana maarifa ya njia ya kuingia Patakatifu pa Patakatifu, wala hawawezi kufaidika na maombezi ya Yesu huko. Kama Wayahudi waliotoa dhabihu zao zisizofaa, nao wanatoa sala zao zisizofaa kwa chumba ambacho Yesu amekiacha; na Shetani, akifurahia udanganyifu huo, anajivaa sura ya kidini, na kuyaelekeza mawazo ya hawa Wakristo wa kujidai kwake, akitenda kwa nguvu zake, ishara zake na maajabu ya uongo, ili kuwafunga katika mtego wake. Maandishi ya Mapema, 259-261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Wale "waliokataa ushuhuda wa Yohana hawakufaidiwa na mafundisho ya Yesu," na wale "waliokataa ujumbe wa kwanza hawangeweza kufaidika na wa pili; wala hawakufaidiwa na kilio cha usiku wa manane." Huduma ya Yohana ilitangulia ubatizo wa Kristo, ambaye muda mfupi baadaye alilisafisha hekalu mwanzoni mwa huduma Yake. Huduma ya Miller iliandaa njia kwa Kristo kuwatakasa wana wa Lawi alipokuja ghafla tarehe 22 Oktoba 1844. Kwa kila mmoja wa mashahidi hao wawili, kumkataa mjumbe anayeandaa njia ni sawa na mauti.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Usafishaji na utakaso uliofanywa na Kristo katika kazi Yake kama Mjumbe wa Agano ulikuwa kwa kusudi la kuandaa watu watakaotekeleza kazi ya kupeleka ujumbe wa wokovu ulimwenguni. Kazi hiyo inakamilishwa kabla ya kipindi kinachoonyesha wakati ambapo hukumu ya utekelezaji inaanza. Uangamizi wa Yerusalemu katika historia ya wanafunzi unawakilisha hukumu ya utekelezaji, na Waadventista waligeuka mbali na wajibu wao wa kutekeleza kazi hiyo, lakini Bwana alikuwa amejitahidi kuwakusanya pamoja. Alikuwa amewaongoza watu Wake kuchapisha chati ya 1850 kama uwakilishi wa kielelezo wa ujumbe ambao wangeweza kuupeleka kwa ulimwengu.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
Haikuwa mapenzi ya Mungu kwamba Waisraeli watange miaka arobaini jangwani; alitamani kuwaongoza moja kwa moja hadi nchi ya Kanaani na kuwaweka huko, watu watakatifu na wenye furaha. Lakini “hawakuweza kuingia kwa sababu ya kutokuamini.” Waebrania 3:19. Kwa sababu ya kurudi nyuma kwao na uasi wao waliangamia jangwani, na wengine wakainuliwa ili waingie Nchi ya Ahadi. Vivyo hivyo, haikuwa mapenzi ya Mungu kwamba kuja kwa Kristo kucheleweshwe kwa muda mrefu hivyo na watu Wake wabaki miaka mingi katika dunia hii ya dhambi na huzuni. Lakini kutokuamini kuliwatenga na Mungu. Walipokataa kufanya kazi aliyowaagiza wafanye, wengine wakainuliwa ili watangaze ujumbe. Kwa rehema kwa ulimwengu, Yesu anachelewesha kuja Kwake, ili wenye dhambi wapate nafasi ya kusikia onyo na wapate ndani Yake kimbilio kabla ya ghadhabu ya Mungu kumiminwa. Pambano Kuu, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Laiti Uadventista ungeshikamana tu na imani yake, "kazi yake ingekuwa imekamilika."
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
"Laiti Waadventista, baada ya kuvunjika moyo mkuu mwaka 1844, wangeshikilia imani yao kwa uthabiti na kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukifunguka, wakipokea ujumbe wa malaika wa tatu na kwa nguvu za Roho Mtakatifu kuutangaza ulimwenguni, wangaliona wokovu wa Mungu; Bwana angefanya kazi kwa nguvu kupitia juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekuja kabla ya wakati huu kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuatia kuvunjika moyo huko, waamini wengi wa Adventi walishindwa kushikilia imani yao. . . . Hivyo kazi ikazuiliwa, na dunia ikaachwa gizani. Laiti mwili wote wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa kiasi kikubwa jinsi gani!" Uinjilisti, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Katika majira ya kuchipua ya mwaka 1844, Mjumbe wa Agano alitakasa harakati za Wafuasi wa Miller, kisha katika majira ya vuli akaleta ujumbe wa malaika wa tatu. Miller, ujumbe wake na harakati alizowakilisha, walikuwa wametimiza mfano wa wanawali kumi. Katika mkutano wa kambi huko Exeter, NH, ujumbe wa Mlilio wa Usiku wa Manane uliwasili, na ndani ya miezi miwili tu ilidhihirika ni wanawali gani waliokuwa na mafuta. Makundi mawili yalidhihirika, na malaika wa tatu akafika akiwa na ujumbe mkononi uliotakiwa kuliwa, lakini wanawali wenye busara "waliyasalimisha imani yao" katika "kipindi cha shaka na kutokuwa na uhakika."
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
"Kipindi cha shaka na kutokuwa na uhakika" kilikuwa kimewakilishwa na wanafunzi Wake wakati wa kifo Chake, lakini siku ya tatu alianza kuwafunulia wanafunzi Wake ujumbe wa kufufuka Kwake, na hawaku "acha imani yao." Kipindi cha shaka na kutokuwa na uhakika kwa wanawali werevu wa harakati ya ujumbe wa malaika wa kwanza na wa pili kiliendelea kwa takribani miaka mitatu, na wakati huo Bwana alimfunulia Dada White kwamba alikuwa amenyoosha mkono Wake ili kuwakusanya tena masalia ya watu Wake. Aliwaongoza watu Wake kuanza kazi yao ya uchapishaji na kuandaa jedwali la pili la Habakuki, lakini "waumini wengi wa Advent waliacha imani yao. . . . Hivyo kazi ilitatizwa, na dunia ikabaki katika giza."
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
Mnamo mwaka 1849, William Miller, mjumbe aliyechaguliwa wa ujumbe wa malaika wa kwanza na wa pili, alipumzika. Lau wanawali wenye busara wa tarehe 22 Oktoba, 1844 "wangalishikilia imani yao kwa uthabiti na kuendelea kwa umoja katika maongozi ya Mungu yanayofunguliwa," Bwana angeinua mjumbe mwingine katika roho na nguvu za Eliya. Badala yake "kuja kwa Kristo" kulikuwa "kumecheleweshwa na watu Wake," na "kwa namna ile ile" kama Israeli wa kale wange "kubaki" "miaka mingi katika dunia hii ya dhambi na huzuni."
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Miaka mia moja ishirini na sita baada ya uasi wa mwaka 1863, Bwana alimwinua mjumbe mteule wa malaika wa tatu. Kazi yake ilikuwa si tu kutayarisha njia ili Mjumbe wa Agano aje ghafla hekalini mwake, na aingie katika uhusiano wa agano na mia arobaini na nne elfu, wakati wa hatua za mwisho za Hukumu ya Upelelezi, bali pia kuwasilisha ujumbe unaokabiliana na muungano wa utatu wa Ahabu, Yezebeli na manabii wake katika kipindi cha utekelezaji wa hukumu, kitakachoanza kuanzia sheria ya Jumapili inayokuja hivi karibuni.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Mjumbe wa tatu anayeandaa njia anawakilisha kazi, ujumbe, mjumbe, na harakati wakati wa hatua za mwisho za Hukumu ya Uchunguzi. Eliya wa tatu anawakilisha kazi, ujumbe, mjumbe, na harakati wakati wa hatua za mwisho za Hukumu ya Utekelezaji. Ujumbe wa mjumbe anayeandaa njia, na ujumbe wa Eliya, ni ujumbe wa ole wa tatu kati ya maole matatu ya Ufunuo sura ya nane hadi ya kumi na moja.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
Katika historia inayowakilishwa na mjumbe anayeitayarisha njia, ujumbe wa Ole wa tatu unawakilisha Tarumbeta inayokiita Uadventista wa Laodikia "kanunue kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kujivika, ili aibu ya uchi wako isionekane; na upake macho yako dawa, upate kuona." Ni ujumbe wa upendo wa Mungu unaoonyesha watu wa Mungu maasi yao, kwa kuwa "wote awapendao" "huwakemea na kuwaadhibu." Ni ujumbe wa haki ya Kristo unaowaita watu kuukubali tabia Yake, ambayo hudhihirishwa katika kipindi ambacho Mjumbe wa Agano anatimiza kazi ya kusafisha hekalu la nafsi, na kwa hiyo Anawaita awapendao wadhihirishe tabia Yake na wawe "na bidii basi, watubu," kwa kuwa Yuko "kwenye" "mlango" wa enzi, unaowakilisha kufungwa kwa muda wa rehema, ambako Atautapika Uadventista wa Laodikia "nje ya" "kinywa" Chake. Huo "mlango" wa enzi ndio mlango Anaoufungua, wala hakuna awezae kuufunga; na Anaoufunga, wala hakuna awezae kuufungua.
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Kuna utata unaoonekana ambao unatatuliwa kwa matumizi ya “mstari juu ya mstari,” lakini wengi huenda wasitambue hata huo utata unaoonekana. Utatuliwapo, unaongeza uwazi katika mpito kutoka Hukumu ya Uchunguzi hadi Hukumu ya Utendaji unaotokea wakati wa sheria ya Jumapili inayokuja karibuni. Unatatuliwa kwa kukubali kwamba Pentekoste ni kielelezo cha sheria ya Jumapili inayokuja karibuni nchini Marekani. Ili kukamilisha tafakuri yetu kuhusu mjumbe wa tatu anayeandaa njia kama ishara katika Hukumu ya Uchunguzi, tofauti na Elia wa tatu akiwa ishara ya Hukumu ya Utendaji, tutashughulikia utata huu unaoonekana.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Malaika anayeshiriki katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Kazi ya kiwango cha dunia nzima na yenye nguvu isiyo ya kawaida inatabiriwa hapa. Harakati ya Adventi ya 1840-44 ilikuwa udhihirisho mtukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari ulimwenguni, na katika baadhi ya nchi kulikuwa na shauku ya kidini kubwa kuliko zote iliyowahi kushuhudiwa katika nchi yoyote tangu Mageuzi ya karne ya kumi na sita; lakini haya yote yatapitwa na harakati kuu yenye nguvu itakayokuwa chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Kazi hiyo itafanana na ile ya Siku ya Pentekoste. Kama vile 'mvua ya awali' ilivyotolewa, katika kumiminwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuota kwa mbegu ya thamani, vivyo hivyo 'mvua ya baadaye' itatolewa mwishoni mwake kwa kukomaza mavuno. 'Ndipo tutamjua, tukiendelea kumjua Bwana; kutokea kwake kumeandaliwa kama asubuhi; naye atakuja kwetu kama mvua, kama mvua ya baadaye na ya awali juu ya nchi.' Hosea 6:3. 'Basi furahini, enyi wana wa Sayuni, na shangilieni katika Bwana Mungu wenu; kwa maana amewapeni mvua ya awali kwa kiasi, naye atasababisha inyeshe kwenu mvua, mvua ya awali, na mvua ya baadaye.' Yoeli 2:23. 'Katika siku za mwisho, asema Mungu, nitamimina Roho Wangu juu ya wote wenye mwili.' 'Na itakuwa kwamba kila mtu atakayeliitia jina la Bwana ataokolewa.' Matendo ya Mitume 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
Kazi kuu ya injili haitahitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule ulioutambulisha mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza mwanzoni mwa injili utatimizwa tena katika mvua ya mwisho mwishoni mwake. Hapa ndipo 'nyakati za kuburudishwa' ambazo mtume Petro alizitazamia aliposema: "Basi tubuni, mkageuke, ili dhambi zenu zifutwe, zitakapokuja nyakati za kuburudishwa zitokazo kwa uwepo wa Bwana; naye atamtuma Yesu." Matendo 3:19, 20. Pambano Kuu, 611.