In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
Katika makala zilizopita tulitumia muda kutambua sifa za kinabii za jaribio la pili kati ya majaribio matatu yanayowakilishwa na malaika watatu. Kila malaika anawakilisha jaribio mahususi, na jaribio la pili linawakilishwa kama jaribio la kuona. Tulitambua malaika wote watatu, na majaribio yao husika pia yanatambuliwa katika Danieli sura ya kwanza, ambapo jaribio la pili kati ya yale matatu lilitegemea mwonekano wa Danieli na wale watatu waheshimiwa baada ya kula lishe ya mboga, badala ya lishe ya Kibabeli. Sifa nyingine ya jaribio la pili ni kwamba mara nyingi huwakilishwa kama muunganiko wa Kanisa na Serikali.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Anguko la Babeli ya Nimrodi katika Mwanzo sura ya kumi na moja linawatambulisha malaika wote watatu pamoja na majaribio yao husika. Majaribio hayo matatu huko yanawakilishwa na mara tatu ambazo tamko “go to” limetumika katika mistari ya tatu, ya nne na ya saba. Tamko la pili la “go to” katika mstari wa nne linaashiria jaribio la malaika wa pili.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Wakasema, Haya, tujijengee mji na mnara, na kilele chake kifike mbinguni; nasi tujifanyie jina, tusije tukatawanyika katika uso wa nchi yote. Mwanzo 11:4.
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Mji unawakilisha dola, na mnara unawakilisha kanisa. Walitamani pia tabia maalum, kama inavyoonyeshwa katika tamaa yao ya kujijengea jina. Katika jaribio la pili, tabia mara nyingi hudhihirishwa, na hudhihirishwa kwa kuilinganisha na tabia iliyo kinyume, kama inavyoonyeshwa na Kaini na Abeli, wanawali wenye busara na wapumbavu, au katika jaribio la pili la Danieli katika mwonekano wa nje kati ya wale waliokula lishe ya Babeli, kinyume na wale waliokula mboga.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Tafadhali, utujaribu sisi watumishi wako kwa siku kumi; na watupe mboga tule, na maji tunywe. Kisha nyuso zetu ziangaliwe mbele yako, na nyuso za wale wanaokula posho ya chakula cha mfalme; na kama utakavyoona, utende na watumishi wako. Basi akawakubalia katika jambo hili, akawajaribu siku kumi. Na mwisho wa siku kumi, nyuso zao zikaonekana nzuri zaidi na wanene zaidi katika mwili kuliko vijana wote waliokula posho ya chakula cha mfalme. Danieli 2:12-15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
Katika historia ya Wamileraiti, jaribio la malaika wa pili lilidhihirisha makundi mawili ya waabudu. Kundi lililoshindwa jaribio hilo likawa mabinti wa Roma, na kundi lingine lilikuwa waaminifu waliokuwa wakiendelea kufuata nuru inayoendelea kuongezeka. Mabinti wa Roma huakisi sifa za kinabii za mama yao, na mama ambaye wamekuwa mabinti wake hutambuliwa kama mama wa makahaba. Kinabii, kahaba ni kanisa linaloingia katika uhusiano na serikali, kama ilivyo mfano wa Upapa.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Wa kwanza kati ya malaika watatu katika Ufunuo sura ya kumi na nne anazo mitihani yote mitatu ya kila mmoja wa wale malaika watatu, kama ilivyo katika Danieli sura ya kwanza. Katika Danieli sura ya kumi na mbili mchakato wa kujaribiwa wa hatua tatu pia umetambuliwa, hivyo mchakato wa kujaribiwa wa hatua tatu upo mwanzoni na mwishoni mwa kitabu cha Danieli.
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 12:10.
Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watatenda uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:10.
The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Jaribio la kwanza katika mstari wa kumi na mbili ni utakaso unaotokea katika ua wa patakatifu ambako mwana-kondoo huchinjwa na mwenye dhambi huhesabiwa haki. Jaribio la pili katika mstari wa kumi na mbili ni kufanywa weupe, kunakowakilishwa na mahali patakatifu hekaluni, kunakowakilisha wakati ambapo utakaso hutolewa kwa muumini. Hatua ya tatu ni kujaribiwa, kunakowakilisha hukumu ya Patakatifu pa Patakatifu ambako watu wa Mungu hutiwa muhuri, na utukuzaji unakamilishwa. Makundi mawili ya waabudu yanawakilishwa na waovu wasioelewa, na wenye hekima wanaoelewa.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Jaribio la pili, ambalo linaonyeshwa mara nyingi katika Neno takatifu, linawakilisha jaribio la kuona, ambamo makundi mawili ya waabudu yanadhihirishwa, na muunganiko wa Kanisa na Serikali unaashiriwa. La muhimu vilevile ni kwamba sifa ya jaribio la pili ni kwamba hutangulia jaribio la tatu, na jaribio la tatu linawakilisha hukumu. Hata hivyo, kuna angalizo muhimu kuhusu hukumu ya jaribio la tatu, kwa kuwa kila moja kati ya majaribio hayo matatu linahusisha hukumu, lakini majaribio mawili ya kwanza yamewekwa katika muktadha wa kihistoria ambapo maendeleo ya tabia bado yanawezekana. Jaribio la tatu ni tofauti, kwa kuwa ni kipimo tosha cha kinabii, ambacho kinabainisha tu kundi la waabudu ulilokuwa umeingia katika hatua mbili zilizotangulia za mchakato wa majaribio.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
Katika wakati wa kutiwa muhuri wa elfu mia arobaini na nne uliyoanza tarehe 11 Septemba 2001 na unaoishia katika sheria ya Jumapili nchini Marekani, kuna majaribu matatu. Jaribio la kwanza lilikuwa wakati malaika alishuka tarehe 11 Septemba 2001, na sawasawa na malaika aliyeshuka katika historia ya Wamileraiti tarehe 11 Agosti 1840, hivyo jaribio hilo ni kuhusu chakula. Katika Danieli sura ya kwanza, jaribio la kwanza lilikuwa wakati Danieli aliazimia moyoni mwake kutokula chakula cha mfalme. Wakati Roho Mtakatifu alishuka katika ubatizo wa Kristo na kisha akafunga siku arobaini, jaribio lake la kwanza lilihusu chakula.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Jaribio la tatu na la mwisho katika wakati wa kutiwa muhuri wa elfu mia arobaini na nne ni sheria ya Jumapili. Wakati huo, wote walio na ufahamu wa madai ya Sabato ya siku ya saba, na wanaochagua kuabudu katika siku ya jua watapokea alama ya mnyama, nao watapotea milele. Baada ya miaka mitatu, katika Danieli sura ya kwanza, Danieli na wale watatu waaminifu waliletwa mbele ya Nebukadreza (ishara ya sheria ya Jumapili), ili wahukumiwe kwa msingi wa mafunzo yao ya miaka mitatu iliyotangulia. Baba na Mwana waliposhuka katika simulizi ya uasi ya Nimrodi kwenye "twendeni" la tatu, ilikuwa ili kuchanganya lugha yao na kuwatawanya kote. Jaribio la tatu ndilo kipimo cha lakmusi kinachotenganisha makundi mawili milele.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
Mfano wa magugu na ule wa wavu vinafundisha wazi kwamba hakuna wakati ambao waovu wote watamgeukia Mungu. Ngano na magugu hukua pamoja hadi wakati wa mavuno. Samaki wazuri na wabaya huvutwa pamoja ufukoni kwa ajili ya utenganisho wa mwisho.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
"Tena, mifano hii inafundisha kwamba hakutakuwa na muda wa rehema baada ya hukumu. Wakati kazi ya injili inapokamilika, hufuata mara moja utengano kati ya wema na waovu, na hatima ya kila kundi huthibitishwa milele." Christ's Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Wakati wa kutiwa muhuri wa wale mia arobaini na nne elfu huisha wakati wa sheria ya Jumapili inayokuja karibuni, na kati ya jaribio hilo la tatu na jaribio la kwanza lililowasili Septemba 11, 2001, jaribio la pili huletwa juu ya Uadventista wa Laodikia. Kuna "hakuna kipindi cha rehema baada ya hukumu," kwa kuwa kazi ya injili wakati huo itakuwa imekamilika kwa wale mia arobaini na nne elfu.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Dada White hufundisha katika sehemu kadhaa kwamba ikiwa hatufaulu mtihani wa kwanza, basi hatutaweza kufaulu mtihani wa pili, na bila kufaulu ipasavyo mtihani wa pili, kushindwa kwetu kutajidhihirisha katika ule wa tatu, mtihani wa litmus.
“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.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Kama hatutaukubali ujumbe wa onyo unaowakilishwa na tarehe 11 Septemba 2001, basi bila shaka tutaukubali sheria ya Jumapili itakapokuja, iwapo bado tuko hai. Hata hivyo, mtihani ambapo tunaamua hatima yetu ya milele, yaani mtihani tunaopaswa kuupita kabla ya kutiwa muhuri wakati wa sheria ya Jumapili, ambao pia ni mtihani tunaopaswa kuupita kabla ya kufungwa kwa mlango wa rehema, ni mtihani wa pili, nao ni mtihani wa sanamu ya mnyama.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuitii sheria yake, na kukataa kukubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama. Manuscript Releases, juzuu ya 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Jaribio la pili katika wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne ni jaribio la kuona la kinabii. Linahitaji kutambua kuundwa kwa sanamu ya mnyama nchini Marekani, na jaribio hilo linaweza kufunuliwa tu kupitia Neno la kinabii la Mungu. Zaidi ya hayo, Neno la kinabii la Mungu litaeleweka tu na wale wanaochagua kula ujumbe wa mvua ya mwisho, ambao unawakilishwa kama mbinu ya mstari juu ya mstari. Tukikataa kula ujumbe ulioko mkononi mwa malaika mwenye nguvu wa Ufunuo kumi na nane anaposhuka, hatutakuwa na uwezo wa kutambua kuundwa kwa sanamu ya mnyama.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Ili kula ujumbe uliomo mkononi mwa malaika, inahitajika kwamba mwanafunzi wa unabii aone kwamba malaika ana ujumbe mkononi mwake. Malaika hodari wa Ufunuo kumi na nane anaposhuka, aya hiyo haielezi chochote kilicho mkononi mwake, lakini mbinu ya mstari juu ya mstari inathibitisha kwa mashahidi kadhaa kwamba daima kuna ujumbe mkononi mwa malaika wanaoshuka. Wale wanaokataa mbinu ya mstari juu ya mstari ni vipofu kwa ujumbe unaotoa ushahidi kwamba sanamu ya mnyama inaundwa nchini Marekani. Hilo lazima litambuliwe, kwa maana hatima yetu ya milele inategemea kutambua ukweli huu. Mstari juu ya mstari, Dada White anabainisha kwamba sifa za kinabii za malaika wa kwanza ni zile zile za malaika hodari wa Ufunuo sura ya kumi na nane.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
Nilionyeshwa jinsi mbingu yote ilivyokuwa na shauku kuu juu ya kazi iliyokuwa ikiendelea duniani. Yesu alimwagiza malaika mwenye nguvu ashuke na kuwaonya wakazi wa dunia wajitayarishe kwa kuonekana Kwake kwa mara ya pili. Malaika alipoondoka kutoka katika uwepo wa Yesu mbinguni, nuru yenye kung’aa mno na yenye utukufu ikatangulia mbele yake. Nilielezwa kwamba utume wake ulikuwa kuangaza dunia kwa utukufu wake na kumwonya mwanadamu juu ya hasira ya Mungu inayokuja. Umati mkubwa wa watu uliipokea nuru. Baadhi yao walionekana kuwa wenye uchaji mkubwa na uzito, ilhali wengine walikuwa na furaha na kupagawa. Wote waliopokea ile nuru waligeuza nyuso zao kuelekea mbinguni na kumtukuza Mungu. Ingawa ilimiminwa juu ya wote, baadhi waliathiriwa nayo tu, lakini hawakuipokea kwa moyo wa dhati. Wengi walijawa na ghadhabu kuu. Wahudumu na watu waliungana na waovu na wakapinga vikali ile nuru iliyomiminwa na yule malaika mwenye nguvu. Lakini wote waliopokea nuru hiyo walijitenga na dunia na wakaungana kwa karibu wao kwa wao.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
"Shetani na malaika zake walikuwa wakijishughulisha kwa bidii wakitafuta kuvuta mawazo ya wengi iwezekanavyo kutoka kwenye nuru. Kikundi kilichoikataa kiliachwa gizani. Nilimwona malaika wa Mungu akiangalia kwa shauku kuu watu wanaodai kuwa wake, ili kurekodi tabia waliyokuwa wakiionyesha wakati ujumbe wa asili ya mbinguni uliwasilishwa kwao. Na watu wengi sana waliokiri kumpenda Yesu walipougeukia mbali ujumbe wa mbinguni kwa dharau, kejeli, na chuki, malaika mmoja akiwa na gombo mkononi mwake akafanya kumbukumbu hiyo ya aibu. Mbingu yote ilijaa ghadhabu kwamba Yesu atendewe hivyo kwa dharau na wale wanaodai kuwa wafuasi wake." Maandishi ya Mapema, 245, 246.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
Katika kifungu hicho, malaika wa kwanza wa Ufunuo sura ya kumi na nne "aliagizwa" "kushuka na kuwaonya wakazi wa dunia wajitayarishe kwa kuja kwake mara ya pili", ambayo ni kazi ile ile ya malaika wa Ufunuo sura ya kumi na nane. Utume wa malaika wa kwanza ulikuwa "kuangaza dunia kwa utukufu wake na kumwonya mwanadamu kuhusu ghadhabu ya Mungu inayokuja," jambo ambalo tena ndilo utume wa malaika wa sura ya kumi na nane. Wale walioupokea ujumbe "walimtukuza Mungu," na wale walioukataa ujumbe "waliachwa katika giza totoro."
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Danieli na wale watatu waaminifu walichagua kula chakula cha mbinguni, na kundi lingine likala chakula cha Babeli. Mwishoni mwa "jaribio la muonekano" la siku kumi, Danieli na wenzake walimtukuza Mungu, kwa kuwa nyuso zao zilionekana kuwa nono na nzuri zaidi kuliko za wale waliokula chakula cha Babeli. Ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne unawakilisha majaribio yote matatu ndani ya utambulisho wake wa injili ya milele. Jaribio la kwanza ni kumcha Mungu, la pili ni kumpa Yeye utukufu, na la tatu ni wakati saa ya hukumu inapowasili. Wale waliolichukua kitabu kidogo kutoka mkononi mwa malaika wa kwanza na kukila, kama ilivyoonyeshwa na Yohana katika sura ya kumi, walimtukuza Mungu katika jaribio la pili, kisha wakaandaliwa kuingia katika hukumu ya Nebukadneza. Mstari juu ya mstari, jaribio la kwanza tarehe 11 Septemba, 2001, lilikuwa kula kitabu kidogo kilichokuwa mkononi mwa yule malaika mwenye nguvu. Jaribio hilo lilianzisha jaribio linalofuata ambapo makundi mawili ya waabudu yalipaswa kudhihirishwa mapema kabla ya jaribio la tatu na la mwisho la litmusi, ambalo liliweka wazi tu aidha tabia iliyotukuzwa, au tabia iliyojaa giza.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Wakati wa kutiwa muhuri wa wale elfu mia arobaini na nne ni kipindi cha historia kinachoanzia tarehe 11 Septemba 2001 hadi kufikia sheria ya Jumapili itakayokuja hivi karibuni nchini Marekani. Katika historia hiyo, mfano wa wanawali kumi utarudiwa na kutimizwa kwa kila herufi. Jambo hilo basi linaonyesha kwamba historia ya kinabii ya Habakuki sura ya pili pia itarudiwa na kutimizwa kwa kila herufi. Hii pia ina maana kwamba kipindi cha kutiwa muhuri kwa wale elfu mia arobaini na nne ni kipindi ambacho athari ya kila maono ya kinabii inarudiwa na kutimizwa kwa kila herufi.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Danieli sura ya kumi na moja, aya ya arobaini iliondolewa muhuri wakati wa mwisho mwaka 1989. Aya hiyo inaanza na wakati wa mwisho mwaka 1798, na inamalizika kwa kuashiria wakati wa mwisho mwaka 1989. Mstari juu ya mstari, wakati wa mwisho wa 1798 unalingana na wakati wa mwisho wa 1989. Historia ya aya ya arobaini, ikianza mwaka 1798 na kuendelea hadi sheria ya Jumapili katika aya ya arobaini na moja, inawakilisha historia ya mnyama wa nchi (Marekani) kama ufalme wa sita wa unabii wa Biblia. Pembe mbili za mnyama wa nchi za Ujamhuri na Uprotestanti zinawakilishwa na nyakati mbili za mwisho.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
Katika wakati wa kutiwa muhuri wa wale elfu mia arobaini na nne, pembe ya Kiprotestanti itatoa makundi mawili ya waabudu wakati wa jaribu la pili kati ya majaribu matatu ndani ya kipindi hicho. Kundi moja litakuwa limeunda mfano wa Kristo, na kundi lingine litakuwa limeunda mfano wa mnyama. Katika kipindi hicho cha majaribio, pembe ya Kirepublikani itaungana na pembe ya Kiprotestanti iliyopotoka na kuunda mfano wa mnyama, makanisa ya Kiprotestanti yatakapochukua udhibiti wa serikali ya kiraia. Kipindi hicho cha wakati kinawakilishwa na kila maono katika Neno la Mungu, kwa maana hapa ndiko kila moja ya ‘vitabu vya Biblia vinapokutana na kutamatika.’
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Jaribio la pili katika historia hiyo ni jaribio la picha ya mnyama, kwa ndani kwa wanawali, na kwa nje kwa wanasiasa wa vyama viwili pinzani vya kisiasa. Jaribio hilo ndilo jaribio ambalo lazima tulipite "kabla mlango wa rehema haujafungwa" wakati wa sheria ya Jumapili inayokuja hivi karibuni. Jaribio hilo ndilo jaribio tunalolipita "kabla hatujatiwa muhuri." Jaribio hilo ndilo jaribio ambapo "hatima yetu ya milele itaamuliwa."
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
Malaika mwingine mwenye nguvu aliagizwa kushuka duniani. Yesu akaweka andiko mkononi mwake, na alipokuja duniani, akapaza sauti, “Babeli imeanguka, imeanguka.” Kisha nikaona waliokatishwa tamaa wakinyanyua tena macho yao mbinguni, wakitazamia kwa imani na tumaini kuonekana kwa Bwana wao. Lakini wengi walionekana kubaki katika hali ya kutozinduka, kana kwamba wamelala; ila niliweza kuona alama ya huzuni kuu juu ya nyuso zao. Waliokatishwa tamaa waliona kutoka katika Maandiko kwamba walikuwa katika wakati wa kusubiri, na kwamba iliwapasa kwa uvumilivu kusubiri utimilifu wa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwaongoza kumtarajia mwaka 1844. Hata hivyo nikaona kwamba wengi hawakuwa na ile ari iliyotambulisha imani yao mwaka 1843. Kukatishwa kwao tamaa kulikuwa kumeipooza imani yao. . ..
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
Wakati huduma ya Yesu ilipohitimishwa katika Patakatifu, naye akapita kuingia Patakatifu pa Patakatifu, akasimama mbele ya sanduku lenye sheria ya Mungu, alimtuma malaika mwingine mwenye nguvu na ujumbe wa tatu kwa dunia. Gombo likawekwa mkononi mwa malaika, na aliposhuka duniani kwa nguvu na adhama, akatangaza onyo la kutisha, pamoja na tisho baya zaidi kuwahi kuletwa kwa wanadamu. Ujumbe huu ulikusudiwa kuwaweka wana wa Mungu macho, kwa kuwaonyesha saa ya majaribu na dhiki iliyokuwa mbele yao. Malaika alisema, ‘Wataletwa katika mapambano ya karibu na mnyama na sanamu yake. Tumaini lao la pekee la uzima wa milele ni kubaki thabiti. Ingawa maisha yao yako hatarini, lazima washikilie ile kweli.’ Malaika wa tatu anahitimisha ujumbe wake hivi: ‘Hapa ndipo penye subira ya watakatifu; hapa ndipo wao wazishikao amri za Mungu, na imani ya Yesu.’ Aliporudia maneno haya, akaonyesha patakatifu la mbinguni. Fikira za wote wanaoukumbatia ujumbe huu zinaelekezwa kwenye Patakatifu pa Patakatifu, ambako Yesu anasimama mbele ya sanduku, akifanya maombezi yake ya mwisho kwa wale wote ambao rehema bado inawavumilia na kwa wale waliovunja sheria ya Mungu kwa kutojua. Upatanisho huu unafanywa kwa ajili ya wafu wenye haki pamoja na walio hai wenye haki. Unawahusu wote waliokufa wakimtumaini Kristo, lakini ambao, kwa kuwa hawakuwa wamepokea nuru juu ya amri za Mungu, walikuwa wametenda dhambi kwa kutojua kwa kuvunja maagizo yake. Early Writings, 245, 255.