The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Kizazi kilichoshuhudia kuwasili kwa ole la tatu, mnamo tarehe 11 Septemba 2001, ndicho kizazi cha mwisho katika historia ya dunia. Sehemu kutoka Ezekieli inayothibitisha ukweli huu ilieleweka na Wamileraiti kuwa inahusishwa moja kwa moja na mfano wa wanawali kumi, na hivyo pia na Habakuku sura ya pili. Katika historia hiyo, maono ya Habakuku sura ya pili, ambayo “hayatakawia tena,” na ambayo yalitimia tarehe 22 Oktoba 1844, yaliashiria mapema sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Lakini utabiri wa Ezekieli kuhusu maono ambayo hayangerefushwa tena umetimia kikamilifu katika historia ya kutiwa muhuri kwa wale mia arobaini na nne elfu, ambayo ilianza kwa kuwasili kwa ole la tatu, mnamo tarehe 11 Septemba 2001.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Neno la Bwana likanijia, kusema, Mwana wa binadamu, hiyo methali mliyo nayo katika nchi ya Israeli ni nini, mkisema, Siku zinarefushwa, na maono yote hayatimia? Basi uwaambie, Bwana MUNGU asema hivi; Nitaikomesha methali hii, wala haitakuwa tena methali katika Israeli; bali uwaambie, Siku ziko karibu, na maono yote yatatimia. Kwa maana hakutakuwa tena maono ya ubatili wala uaguzi wa kujipendekeza ndani ya nyumba ya Israeli. Kwa kuwa mimi ni Bwana; nitanena, na neno nitakalolinena litatimia; halitacheleweshwa tena; kwa maana katika siku zenu, enyi nyumba ya kuasi, nitalinena neno, nami nitalitimiza, asema Bwana MUNGU. Tena neno la Bwana likanijia, kusema, Mwana wa binadamu, tazama, watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati za mbali. Kwa hiyo uwaambie, Bwana MUNGU asema hivi; Hakuna neno lo lote langu litakalocheleweshwa tena, bali neno nililonena litatendeka, asema Bwana MUNGU. Ezekieli 12:21-28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Manabii wote wananena juu ya siku za mwisho, na "maono ya ubatili" na "uaguzi wa kujipendekeza" "ndani ya nyumba ya Israeli," ni mvua ya mwisho bandia, ujumbe wa "amani na usalama", unaodai kwamba "maono ayaonayo ni ya siku nyingi zijazo, naye hutabiri juu ya nyakati zilizo mbali." Huu ndio "mjadala" wa Habakuki, kwa kuwa wale wanaowasilisha "maono ya ubatili", wanabishana dhidi ya "maono ayaonayo". Wanadai kwamba "maono ayaonayo ni ya siku nyingi zijazo, naye hutabiri juu ya nyakati zilizo mbali." Wajumbe wa ujumbe wa amani na usalama wanadai, "siku zimecheleweshwa, na kila maono hayatimii," kwani, je, si alitabiri Julai 18, 2020? Wajumbe wa "maono ya ubatili" pia wametambuliwa na Ezekieli katika aya mbili za kwanza za sura hiyo.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Tena neno la Bwana likanijia, kusema, Mwanadamu, wewe unakaa katikati ya nyumba ya waasi, wenye macho kuona, lakini hawaoni; wenye masikio kusikia, lakini hawasikii; kwa maana ni nyumba ya waasi. Ezekieli 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Manabii wote wanakubaliana wao kwa wao, na wote wanazungumza kuhusu siku za mwisho, na Kristo alipowahutubia Wayahudi wenye mabishano katika kipindi cha huduma Yake, alinukuu Isaya akiwatambua Wayahudi hao, ambao wakati huo walikuwa wanaachwa na Mungu, kuwa na macho ya kuona lakini hawaoni, na masikio ya kusikia lakini hawasikii. Sasa kama wakati ule, Ezekieli anawahutubia wanaume wenye dharau wa Uadventista wa Laodikia, Wayahudi wenye mabishano wa siku zetu, wanaopendekeza ujumbe wa amani na usalama kinyume na ujumbe wa mvua ya masika. Yesu aliongozwa na kanuni alizoweka katika Neno Lake, hivyo utabiri Wake pia unazihusu siku za mwisho kwa namna mahususi zaidi kuliko zile siku alipowahutubia Wayahudi wenye mabishano.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Kwa hiyo ninawaambia kwa mifano; kwa sababu wakiona, hawaoni; na wakisikia, hawasikii, wala hawaelewi. Na kwao inatimilika unabii wa Isaya, usemao, Kwa kusikia mtasikia, wala hamtaelewa; na kwa kuona mtaona, wala hamtatambua; kwa maana moyo wa watu hawa umekuwa mzito, na masikio yao yamekuwa mazito kusikia, na macho yao wameyafumba; wasije wakati wowote wakaona kwa macho yao na kusikia kwa masikio yao, na wakaelewa kwa mioyo yao, na wakageuka, nami niwaponye. Lakini heri macho yenu, kwa maana yanaona; na masikio yenu, kwa maana yanasikia. Kwa hakika nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoona, wala hawakuyaona; na kusikia mambo mnayosikia, wala hawakuyasikia. Mathayo 13:13-17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Hali ya watu wanaosikia, lakini hawasikii, na wanaona, lakini hawaoni, ni sifa bainifu ya waliokuwa watu wa Mungu ambao wako katika mchakato wa kupitwa kando. Hali hiyo ya kinabii ni utimilifu wa unabii wa Isaya kuhusu hali kama hiyo. Kama ilivyo kwa manabii wote, Isaya, pamoja na Kristo, anazungumzia siku za mwisho.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

Mwaka ule mfalme Uzia alipokufa, nalimwona pia Bwana ameketi juu ya kiti cha enzi, juu na kuinuliwa, na pindo la vazi lake lilijaza hekalu. Juu yake walisimama maserafi; kila mmoja alikuwa na mabawa sita; kwa mawili alifunika uso wake, na kwa mawili alifunika miguu yake, na kwa mawili aliruka. Naye mmoja akamwita mwingine, akasema, Mtakatifu, Mtakatifu, Mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Na miimo ya mlango ikatikisika kwa sauti ya yeye aliyepaza sauti, na nyumba ikajaa moshi. Ndipo nikasema, Ole wangu! Maana nimeangamia; kwa kuwa mimi ni mtu wa midomo michafu, nami nakaa katikati ya watu wa midomo michafu; kwa maana macho yangu yamemwona Mfalme, Bwana wa majeshi. Ndipo mmoja wa maserafi akaruka kuja kwangu, akiwa na kaa la moto mkononi mwake, alilolichukua kwa koleo kutoka madhabahuni; akaliweka juu ya kinywa changu, akasema, Tazama, hili limegusa midomo yako; na uovu wako umeondolewa, na dhambi yako imefutwa. Tena nikaisikia sauti ya Bwana ikisema, Nimtume nani, na ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume. Akasema, Enenda, ukawaambie watu hawa, Kweli mnasikia, lakini hamwelewi; na kweli mnaona, lakini hamtambui. Ufanye moyo wa watu hawa kuwa mzito, uyafanye masikio yao kuwa mazito, na uyafumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa moyo wao, na kugeuka, wakaponywa. Isaya 6:1-10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Isaya, Ezekieli na Kristo wote wanawakilisha wale wanaotiwa muhuri katika siku za mwisho, wakati wa mvua ya masika, wakati ambapo ujumbe wa kweli na wa uongo wa mvua ya masika unabishaniwa, katika utimizaji wa Habakuki sura ya pili. Kulingana na Yesu, katika kipindi ambacho hili linatimizwa, wenye haki “wanaona” mifano, ambayo ni ishara ya unabii. “Wenye hekima” wanauelewa ujumbe wa kinabii wa mvua ya masika, lakini wale wanaowakilishwa na Wayahudi wabishi hawaoni wala hawasikii, na kwa mujibu wa Ezekieli wanatoa ujumbe wa “amani na usalama” wakisema kwamba utimizaji wa utabiri uko mbali katika wakati ujao. Hawakatai utabiri; Wayahudi wabishi walikiri kwa maneno tu utabiri wa kuja kwa Masihi; lakini waliuweka tu tukio hilo mbali katika wakati ujao. Hata hivyo, Yesu alitangaza baraka juu ya wale ambao wange “ona” ujumbe wa kinabii wa wakati wao.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Katika siku za Kristo, ujumbe huo uliwasili katika ubatizo Wake, wakati Roho Mtakatifu alishuka. Kushuka kwa Roho Mtakatifu katika ubatizo Wake kulikuwa kielelezo cha kushuka kwa malaika wa Ufunuo sura ya kumi mnamo tarehe 11 Agosti 1840. Kushuka kwa Uungu katika historia zote mbili kuliashiria kuwasili kwa ujumbe wa kweli ya sasa kwa enzi hiyo; kwa Yesu ulikuwa ujumbe wa kifo Chake na ufufuo Wake, kama ulivyowakilishwa na ubatizo Wake. Kwa wafuasi wa Miller ulikuwa ujumbe wa Uislamu wa ole wa kwanza na wa pili uliouthibitisha ujumbe wa mtihani wa unabii wa wakati. Historia hizo zote mbili zinaambatana na kuwasili kwa ujumbe wa mtihani wa mvua ya mwisho tarehe 11 Septemba 2001. Ndiyo sababu Dada White anaandika yafuatayo:

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

"Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 1844."

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

Ujumbe ulitolewa. Wala hakupaswi kuwa na kuchelewa katika kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ifanywe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe utatolewa hivi karibuni kwa mpango wa Mungu, utakaokua na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, ili kutoa ushuhuda wake.

“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

Umakini wa makanisa yetu lazima uamshwe. Tuko ukingoni mwa tukio kubwa kuliko yote katika historia ya ulimwengu, na Shetani asipate mamlaka juu ya watu wa Mungu, akiwafanya waendelee kulala. Upapa utaonekana ukiwa katika nguvu zake. Wote sasa lazima waamke na kuyachunguza Maandiko, kwa kuwa Mungu atawajulisha waaminifu wake yatakayokuwa katika wakati wa mwisho. Neno la Bwana litawajia watu wake kwa nguvu. . . .

“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

“Hivi ndivyo kilichoonyeshwa kwangu—kwamba tuko usingizini, wala hatujui wakati wa kutembelewa kwetu. Lakini tukijinyenyekeza mbele za Mungu, na kumtafuta kwa moyo wote, tutampata.” Manuscript Releases, juzuu 21, 436-438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Ujumbe ambao umefananishwa kwa mfano na ujumbe wa kweli ya sasa wa Masihi katika historia ya Kristo, na ujumbe wa kweli ya sasa wa miaka ya 1840 hadi 1844, unaelekeza mbele hadi siku za mwisho wakati ujumbe wa Wamileraiti utarudiwa. Wale katika historia wanaowakilishwa kuwa hawawezi “kuona na kusikia” “hawaujui wakati wa kujiliwa kwao.” Isaya anapowasilisha rejea ya kwanza ya wajumbe wa ujumbe bandia wa mvua ya mwisho, wanaoona lakini hawaoni, anaonyesha wakati ambapo kipindi hiki kinaanza, kipindi ambacho Dada White alisema, “ujumbe wa miadi ya Mungu ambao utaongezeka na kuwa kilio kikuu.” “Miadi ya Mungu” inawakilisha wakati maalum ambapo ujumbe ungewasili, na katika Isaya sura ya sita, mstari wa tatu, Isaya anabainisha wakati huo.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Na mmoja akamwita mwingine, akasema, Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Isaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Dada White anabainisha kwamba wakati malaika wanaita kila mmoja kwa mwenzake, “Mtakatifu, Mtakatifu, Mtakatifu,” katika kifungu ambacho Isaya anawakilisha wale walio na macho, wanaoona lakini hawaoni, jambo hilo lilitimia tarehe 11 Septemba 2001.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

Wao [malaika], wanapoona wakati ujao, wakati ambapo dunia yote itajazwa na utukufu Wake, wimbo wa sifa wa ushindi unasikika kwa mwangwi kutoka mmoja hadi mwingine kwa uimbaji wa kupendeza, ‘Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi.’ Wameridhika kikamilifu kumtukuza Mungu; na katika uwepo Wake, chini ya tabasamu Lake la kibali, hawatamani chochote zaidi. Katika kubeba mfano Wake, katika kutekeleza huduma Yake na kumwabudu, azma yao ya juu kabisa inatimia kikamilifu. Review and Herald, Desemba 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Mnamo tarehe 11 Septemba, 2001, kutiwa muhuri kwa laki moja na arobaini na nne elfu kulianza, na mvua ya mwisho ilianza kunyesha manyunyu, na mjadala wa Habakuki ukaanza wakati mfano wa wanawali kumi ulipokuwa ukirudiwa. Wakati huo unabii wa Ezekieli ulitimia kikamilifu. Neno la unabii halitacheleweshwa tena, na kizazi kilichoshuhudia tarehe 11 Septemba, 2001 ndicho kizazi cha mwisho duniani, kwa kuwa maono ya mwisho katika Uadventista yanatangaza kufungwa kwa mlango wa rehema wakati wa kuja kwa pili kwa Kristo. Ushuhuda wa pili wa jambo hili unapatikana katika kitabu cha Luka, sura ya ishirini na moja.

Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

Amin, nawaambia ninyi, kizazi hiki hakitapita, hata hayo yote yatimie. Mbingu na nchi zitapita; lakini maneno yangu hayatapita. Luka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Katika Luka sura ya ishirini na moja Yesu anatambulisha kizazi cha mwisho katika historia ya dunia. Ametoa hivi punde muhtasari wa historia inayoendelea kuanzia uharibifu wa Yerusalemu katika mwaka wa 70, hadi katika historia ya Wamileraiti. Kisha anaacha kusimulia kwa kutaja moja kwa moja historia ya kinabii na anawasilisha mfano unaorudia tu na kupanua juu ya historia ya kinabii aliyowasilisha. Hivyo akatoa mashahidi wawili wa ndani wa simulizi ile ile, na akahitimisha kwa kubainisha kwamba "kizazi" kilichoshuhudia matukio hayo kingeishi hadi kurudi kwake, hivyo kwa muktadha akibainisha kizazi kinachowakilishwa na wale mia arobaini na nne elfu.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Historia ya kutiwa muhuri kwa watu mia arobaini na nne elfu ndiyo kizazi cha mwisho, nao hawataonja mauti, ingawa wanaishi wakati ambapo mbingu na nchi zitapita.

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

Lakini siku ya Bwana itakuja kama mwizi usiku; siku hiyo mbingu zitapita kwa kishindo kikubwa, na vitu vya asili vitayeyuka kwa joto kali, nayo dunia na kazi zilizomo ndani yake zitateketezwa. Basi, kwa kuwa vitu hivi vyote vitayeyuka, imewapasa kuwa watu wa namna gani katika mwenendo mtakatifu na utauwa wote, mkingojea na kuuharakisha ujio wa siku ya Mungu, ambamo mbingu zikiwaka moto zitayeyuka, na vitu vya asili vitayeyuka kwa joto kali? 2 Petro 3:10-12.

The second coming of Christ was represented at the transfiguration of Christ.

Ujio wa pili wa Kristo uliwakilishwa katika kubadilika sura kwa Kristo.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

Juu ya mlima wa kubadilika sura, Musa alikuwa shahidi wa ushindi wa Kristo juu ya dhambi na mauti. Alimwakilisha wale watakaotoka kaburini katika ufufuo wa wenye haki. Eliya, ambaye alihamishwa kwenda mbinguni bila kuona mauti, alimwakilisha wale watakaokuwa wakiishi duniani wakati wa kuja kwa pili kwa Kristo, na ambao ‘watabadilishwa, kwa kitambo kifupi, kufumba na kufumbua jicho, katika tarumbeta ya mwisho;’ wakati ‘hiki cha kufa sharti kivae kutokufa,’ na ‘hiki cha kuharibika sharti kivae kutoharibika.’ 1 Wakorintho 15:51-53. Yesu alivikwa nuru ya mbinguni, kama atakavyoonekana atakapokuja ‘mara ya pili pasipo dhambi kwa wokovu.’ Kwa maana atakuja ‘katika utukufu wa Baba yake pamoja na malaika watakatifu.’ Waebrania 9:28; Marko 8:38. Ahadi ya Mwokozi kwa wanafunzi sasa ilitimia. Juu ya mlima ule, ufalme ujao wa utukufu uliwakilishwa kwa mfano mdogo: Kristo Mfalme, Musa mwakilishi wa watakatifu waliofufuliwa, na Eliya wa waliotwaliwa. Matamanio ya Vizazi Vyote, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Eliya, ambaye hakufa, anawakilisha wale mia arobaini na nne elfu wasiokufa, na Musa anawakilisha wale wanaokufa. Katika siku za mwisho makundi hayo mawili yanawakilishwa katika Ufunuo sura ya saba, kama wale mia arobaini na nne elfu na ule mkutano mkubwa. Wakati muhuri wa tano unafunguliwa katika Ufunuo sura ya sita, wale waliouawa na upapa wakati wa Nyakati za Giza wanapewa mavazi meupe.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

'Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda waliokuwa nao; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa kweli, hautahukumu wala kulipiza kisasi cha damu yetu juu yao waishio juu ya nchi? Nao wakapewa kila mmoja wao mavazi meupe [Walitangazwa kuwa safi na watakatifu]; nao wakaambiwa kwamba wapumzike bado kwa muda mchache, hata idadi ya watumwa wenzao na ndugu zao, watakaouawa kama wao walivyo, itakapotimia' [Ufunuo 6:9-11]. Hapa kulikuwa na taswira zilizoonyeshwa kwa Yohana ambazo hazikuwa za uhalisi bali zile ambazo zingekuwapo katika kipindi katika wakati ujao." Manuscript Releases, juzuu ya 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Wafia dini wanauliza ni lini Mungu atalipiza kisasi cha mauaji yao. Mfiadini alikuwa na imani ya Yesu kabla hajauawa, kwa maana ilikuwa ni udhihirisho wa imani hiyo hiyo uliosababisha upapa amwue. Mavazi meupe yanawakilisha haki ya Kristo, lakini mavazi meupe yaliyotolewa kwa nafsi za waliouawa yalitolewa kwao baada ya kufa kwao kifiadini. Mavazi hayo ni ishara ya kufa kifiadini, si haki ya Kristo tu. Mfiadini huwa tayari amevaa vazi la haki ya Kristo kabla hajauawa. Umati mkubwa katika Ufunuo sura ya saba wanapewa mavazi meupe, hivyo wakiwakilisha wale watakaokufa wakati wa umwagaji damu wa sheria ya Jumapili ujao. Hivyo elfu mia moja arobaini na nne wanawakilishwa na Eliya, na waaminifu wanaokufa katika Bwana wanawakilishwa na Musa katika mlima wa kubadilika sura.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Wale laki moja na arobaini na nne elfu ni kizazi kisichokufa, nao ndiyo kizazi ambacho Kristo anakirejelea katika Luka sura ya ishirini na moja kuwa kiko hai wakati mbingu na nchi zitakapopita.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

Mauaji ya Habili yalikuwa mfano wa kwanza wa uadui ambao Mungu alikuwa ametangaza kwamba ungekuwepo kati ya nyoka na uzao wa mwanamke—kati ya Shetani na walio chini ya mamlaka yake, na Kristo na Wafuasi Wake. Kupitia dhambi ya mwanadamu, Shetani alikuwa amepata mamlaka juu ya jamii ya wanadamu, lakini Kristo angewawawezesha waivue nira yake. Kila wakati, kwa imani katika Mwanakondoo wa Mungu, nafsi inapokataa kuitumikia dhambi, hasira ya Shetani huwaka. Maisha matakatifu ya Habili yalishuhudia kinyume na dai la Shetani kwamba haiwezekani kwa mwanadamu kushika sheria ya Mungu. Kaini, akiwa amesukumwa na roho ya yule mwovu, alipoona kuwa hangeweza kumdhibiti Habili, alighadhibika mno hata akamwua. Na popote palipo na wale watakaosimama kutetea uadilifu wa sheria ya Mungu, roho ile ile itadhihirishwa dhidi yao. Hiyo ndiyo roho ambayo katika enzi zote imeweka mti wa kuchomea na kuwasha rundo la moto kwa ajili ya wanafunzi wa Kristo. Lakini ukatili unaotupwa juu ya mfuasi wa Yesu unasukumwa na Shetani na majeshi yake kwa kuwa hawawezi kumlazimisha ajitiishe chini ya utawala wao. Hiyo ni hasira ya adui aliyeshindwa. Kila mfiadini wa Yesu amekufa akiwa mshindi. Asema nabii, “Walimshinda [‘yule nyoka wa zamani, aitwaye Ibilisi, na Shetani’] kwa damu ya Mwanakondoo, na kwa neno la ushuhuda wao; wala hawakuyapenda maisha yao hata kufa.” Ufunuo 12:11, 9. Mababu na Manabii, 77.