Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Ndani ya Danieli sura ya kumi na moja, kuna mistari kadhaa ya unabii ambayo yote inalingana na aya sita za mwisho za sura hiyo. Sehemu inayopatana na historia ya aya ya arobaini tangu wakati wa mwisho katika mwaka 1989, hadi sheria ya Jumapili ya aya ya arobaini na moja, ndiyo sehemu ya unabii iliyotiwa muhuri hata siku za mwisho. Huo ndio ukamilisho wa Danieli wa Ufunuo wa Yesu Kristo unaofunuliwa muda mfupi kabla ya kipindi cha rehema kufungwa. Aya ya pili inamtambulisha Trump, rais wa mwisho wa Republican, Rais wa mwisho, Rais aliye wa nane, atokaye katika wale saba, naye ndiye rais tajiri zaidi aliyeanza kuwachochea wafuasi wa utandawazi alipotangaza kugombea kwake mwaka 2015. Aya ya kumi inautambulisha mwaka 1989, na aya za kumi na moja na kumi na mbili zinaitambulisha Vita vya Ukraine vilivyoanza mwaka 2014, pamoja na ushindi wa Putin na kuangamia kwake baadaye.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Aya kumi na tatu hadi kumi na tano zinaelezea ya tatu kati ya vita vitatu vya aya ya arobaini, kuanzia na kusambaratika kwa Umoja wa Kisovieti mwaka 1989, kisha Vita vya Ukraine, halafu Vita vya Panium, vinavyowakilisha mapambano ya nje ya Uprotestanti murtadi nchini Marekani dhidi ya wafuasi wa utandawazi duniani.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Uprotestanti uliopotoka unashamiri, na unaanzisha muundo wa kihierarkia wa muungano wa mara tatu utakaotekelezwa wakati wa sheria ya Jumapili inayokuja hivi karibuni. Mnyama ni Ukatoliki, naye ndiye kichwa cha zile nguvu tatu, anayewakilishwa kama Yezebeli na kwa ishara nyingi nyingine. Yeye ndiye kahaba anayemtawala na kumpanda mnyama.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Nabii wa uongo ni Marekani, inayowakilishwa na mume wake Ahabu, ambaye ni kichwa cha ufalme wa joka wenye sehemu kumi. Vita vya Panium mwaka 200 KK vinafananisha pambano la nje kati ya utandawazi na Uprotestanti ulioasi. Pambano la ndani linawakilishwa na uasi wa mwaka 167 KK, ukifuatiwa na kuwekwa wakfu tena kwa hekalu kama inavyoadhimishwa na Hanukkah mwaka 164 KK, ambacho kisha kilifuatiwa na kipindi cha mwaka 161 KK hadi 158 KK, kinachofananisha mahali ambapo Marekani inasimamisha sanamu ya muungano wa Kanisa na dola wa Ukatoliki, kama inavyowakilishwa na “league”.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
Katika aya ya kumi na tatu, Uriah Smith anatufahamisha kwamba miaka kumi na minne baada ya Vita vya Raphia, Ptolemy alifariki kutokana na "ulevi kupita kiasi na ufuska, na akafuatwa na mwanawe, Ptolemy Epiphanes, mtoto aliyekuwa na umri wa miaka minne au mitano wakati huo. Antiochus, wakati huohuo, baada ya kukandamiza uasi katika ufalme wake, na kuziweka sehemu za mashariki katika utiifu na utulivu, alikuwa huru kuchukua hatua yoyote wakati Epiphanes kijana alipopanda kiti cha enzi cha Misri." Baada ya ushindi wa muda mfupi wa Putin kuisha, Trump atakuwa tayari kushughulika na mfalme mpya mchanga wa Misri. Kabla hajafanya hivyo, atakuwa tayari amekwisha "kukandamiza uasi" ndani ya Marekani.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Wakati Trump atakapochaguliwa, atatekeleza sheria zinazofanana na Sheria za Wageni na Uasi za mwaka 1798, pamoja na kusitisha "habeas corpus," kama alivyofanya rais wa kwanza wa Republican alipokabiliana na vita vya wenyewe kwa wenyewe. Matendo yake pia yamefananishwa na ya Rais Grant alipokabiliana na Ku Klux Klan, na ya F. D. Roosevelt alipowafunga kizuizini Wajapani na wengine wakati wa Vita vya Pili vya Dunia, na Sheria ya Patriot ya George Bush wa mwisho.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Yeye, kama ilivyokuwa kwa Seleucus, atakandamiza uasi nchini Marekani, kisha ataelekeza macho yake kwa "mfalme mtoto" wa Misri. Kwa kufanya hivyo, ataingia katika muungano na Philip wa Macedon, kwa kuwa Smith anaandika, "Wakati huo huo, Philip, mfalme wa Macedon, aliingia katika muungano na Antiochus ili kuzigawa milki za Ptolemy kati yao, kila mmoja akipendekeza kuchukua sehemu zilizokuwa karibu zaidi na zilizo rahisi kwake. Hapa palikuwa na uasi dhidi ya mfalme wa kusini uliotosha kutimiza unabii, na matukio yale yale, bila shaka, ambayo unabii ulikusudia."
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Trump ataunda muungano thabiti na mataifa ya NATO (Umoja wa Mataifa), ili kuikabili Urusi, na utata wa kusuluhisha athari za anguko la Putin. Wakati huo, kulingana na aya ya kumi na nne, na maelezo ya Smith, “uwezo mpya unaanzishwa.” Upapa utaingilia kati ili kuilinda Urusi na nchi zilizo chini ya ushawishi wake dhidi ya mamlaka ya NATO na ya Marekani, au kama maelezo ya Smith yanavyonukuu, “Roma ilinena; na Siria na Makedonia upesi zikakuta mabadiliko yakija juu ya sura ya ndoto yao. Warumi waliingilia kati kwa niaba ya mfalme mchanga wa Misri, wakiwa wameazimia kwamba alindwe kutokana na maangamizi yaliyokusudiwa na Antioko na Filipo. Huu ulikuwa mwaka 200 KK, na ulikuwa mojawapo ya hatua za kwanza muhimu za Warumi kuingilia mambo ya Siria na Misri.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Roma, kahaba wa Tiro, kisha anaanza kuimba nyimbo zake na kuzini na wafalme wa dunia, kabla ya wafalme hao kuingia katika utiifu kamili kwake, mistari miwili tu baadaye. Wakati huo huo, Vita vya Panium vilitokea. Mwaka 200 KK unaonyesha kahaba wa Tiro akianza kuimba, na anafanya hivyo kuhusu kulinda Urusi, ambayo Marekani na Umoja wa Mataifa wamekubaliana tu kuigawa kwa manufaa yao ya pamoja. Kahaba anawashinda wote wawili, lakini “vita” vya Panium kisha hufanyika na Marekani inashinda Umoja wa Mataifa.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Kwa jinsi ya kiishara, miaka thelathini na mitatu baadaye uasi wa Modein huanza katika Marekani. Kwa jinsi ya kiishara, miaka mitatu baadaye baada ya hapo, kuwekwa wakfu upya kwa kile kinachoitwa Uprotestanti na Jamhuri ya Kikatiba huanzishwa kama kunavyowakilishwa na Hanukkah. Kwa jinsi ya kiishara, miaka mitatu baada ya hapo, kipindi kinachowakilishwa na agano la Wayahudi na Rumi huanza.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Harakati za mwisho zitakuwa za haraka, hivyo historia inayowakilishwa na miaka arobaini na minane katika mistari inaelezea mfululizo wa matukio ya haraka ambayo unabii umebainisha mahususi kuwa yanaanza wakati wa mwisho mwaka 1989, ikifuatiwa na vita ya pili ya mistari ya kumi na moja na kumi na mbili mwaka 2014, kisha mwaka 2015, wakati Trump alipotangaza kugombea urais, na hivyo akaanza kazi yake ya kinabii ya kuchochea utandawazi. Mara tu Trump atakapaanza kazi ya kuzima vita vya wenyewe kwa wenyewe ambavyo tayari vinaendelea, atajaribu kuingia muungano na Umoja wa Mataifa (NATO-Filipo wa Makedonia), na Roma itaanza kuimba. Jaribio hilo la muungano linageuka kuwa mapambano ya kuwania ubabe kati ya nguvu hizo mbili yanayowakilishwa na Vita ya Panium.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Panium basi ndiyo alama ya njia ya mstari wa kumi na tatu, ambako harakati za mwisho za kasi zinazotangulia sheria ya Jumapili zinaanza. Manabii wote walizungumza zaidi kuhusu mwisho wa dunia kuliko wakati waliokuwa wakiishi, na Yesu bila shaka alikuwa mkuu kuliko manabii wote. Kabla tu ya msalaba, unaowakilisha sheria ya Jumapili, ambayo imewakilishwa na mstari wa kumi na sita, Yesu alifanya safari na wanafunzi Wake kwenda Panium. Muda alioutumia huko, na mafundisho aliyotoa huko, yanalingana na Vita vya Panium vitakavyokuja hivi karibuni. Katika historia Panium limekuwa na majina kadhaa, na wakati wa Kristo jina la Panium lilikuwa Caesarea Filipi.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
Yesu na wanafunzi wake sasa walikuwa wamefika katika mojawapo ya miji iliyo karibu na Kaisaria ya Filipi. Walikuwa nje ya mipaka ya Galilaya, katika eneo ambamo ibada ya sanamu ilitawala. Hapa wanafunzi walitenganishwa na ushawishi unaotawala wa Uyahudi, na wakaletwa katika mgusano wa karibu zaidi na ibada ya kipagani. Walizungukwa na aina za ushirikina zilizokuwapo katika sehemu zote za ulimwengu. Yesu alitamani kwamba kuona mambo haya kungewafanya wahisi wajibu wao kwa wapagani. Wakati wa kukaa kwake katika eneo hili, alijitahidi kujiondoa kwa muda katika kazi ya kuwafundisha watu, na kujitoa zaidi kwa wanafunzi wake.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
Alikuwa karibu kuwaambia juu ya mateso yaliyokuwa yakimngoja. Lakini kwanza akaondoka peke yake, akaomba mioyo yao iandaliwe kupokea maneno Yake. Alipowaungana nao, hakuwasilisha mara moja yale aliyotaka kuwashirikisha. Kabla ya kufanya hivyo, aliwapa nafasi ya kukiri imani yao Kwake ili wapate kutiwa nguvu kwa jaribu linalokuja. Akawauliza, 'Watu husema mimi, Mwana wa Adamu, ni nani?'
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
Kwa masikitiko wanafunzi walilazimika kukiri kwamba Israeli ilikosa kumtambua Masihi wao. Kwa hakika baadhi yao, walipoona miujiza Yake, walitangaza kwamba Yeye ni Mwana wa Daudi. Makutano waliokuwa wamelishwa huko Bethsaida walitamani kumtangaza kuwa mfalme wa Israeli. Wengi walikuwa tayari kumkubali kama nabii; lakini hawakuamini kwamba Yeye ndiye Masihi.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
Yesu sasa akauliza swali la pili, linalowahusu wanafunzi wenyewe: 'Lakini ninyi mnasema mimi ni nani?' Petro akajibu, 'Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.'
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
Tangu mwanzo, Petro alikuwa amemwamini Yesu kuwa Masihi. Wengine wengi waliokuwa wameguswa na mahubiri ya Yohana Mbatizaji, na waliokuwa wamempokea Kristo, walianza kutia shaka kuhusu utume wa Yohana alipotiwa gerezani na kuuawa; na sasa wakatia shaka kwamba Yesu ndiye Masihi, waliyekuwa wamemngoja kwa muda mrefu. Wengi wa wanafunzi ambao kwa shauku walitarajia Yesu achukue nafasi yake juu ya kiti cha enzi cha Daudi walimuacha walipotambua kwamba hakuwa na nia hiyo. Lakini Petro na wenzake hawakuacha uaminifu wao. Mwenendo wa kuyumbayumba wa wale waliomsifu jana na kumhukumu leo haukuharibu imani ya mfuasi wa kweli wa Mwokozi. Petro akatangaza, ‘Wewe ndiwe Kristo, Mwana wa Mungu aliye hai.’ Hakungoja heshima za kifalme kumvika taji Bwana wake, bali alimkubali katika udhalilishaji wake.
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
Petro alikuwa ametamka imani ya wale kumi na wawili. Hata hivyo, wanafunzi bado walikuwa mbali sana na kuuelewa utume wa Kristo. Upinzani na upotoshaji wa makuhani na wakuu, ijapokuwa haukuweza kuwafanya wamwache Kristo, bado uliwasababisha tashwishi kubwa. Hawakuiona njia yao kwa uwazi. Mvuto wa mafunzo yao ya awali, mafundisho ya marabi, nguvu ya mapokeo, bado vilikuwa vikizuia mtazamo wao wa ukweli. Mara kwa mara miale ya thamani ya nuru kutoka kwa Yesu iliwaangazia, ilhali mara nyingi walikuwa kama watu wanaopapasa miongoni mwa vivuli. Lakini siku hii, kabla hawajakabiliwa ana kwa ana na jaribu kubwa la imani yao, Roho Mtakatifu aliwatulia juu yao kwa nguvu. Kwa kitambo kidogo macho yao yaligeuzwa mbali na 'mambo yanayoonekana,' ili kutazama 'mambo yasiyoonekana.' 2 Wakorintho 4:18. Chini ya umbo la ubinadamu walitambua utukufu wa Mwana wa Mungu.
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
"Yesu akamjibu Petro, akasema, 'Heri wewe, Simoni Bar-Yona; kwa kuwa si mwili na damu iliyokufunulia hayo, bali Baba yangu aliye mbinguni.'"
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
Ile kweli aliyokiri Petro ndiyo msingi wa imani ya muumini. Ndiyo ile ambayo Kristo Mwenyewe ametangaza kuwa uzima wa milele. Lakini kumiliki maarifa haya hakukuwa sababu ya kujitukuza. Si kwa hekima yake wala kwa wema wake mwenyewe ndipo jambo hilo lilipofunuliwa kwa Petro. Kamwe ubinadamu, kwa uwezo wake wenyewe, hauwezi kufikia ujuzi wa mambo ya kimungu. ‘Ni juu kuliko mbingu; waweza kufanya nini? Ni kina kuliko Kuzimu; waweza kujua nini?’ Ayubu 11:8. Ni roho ya kufanywa wana tu ndiye awezaye kutufunulia mambo ya kina ya Mungu, ambayo ‘jicho halikuyaona, wala sikio halikuyasikia, wala hayakuingia moyoni mwa mwanadamu.’ ‘Mungu ameyafunua kwetu kwa Roho wake; maana Roho huchunguza yote, naam, mambo ya kina ya Mungu.’ 1 Wakorintho 2:9, 10. ‘Siri ya Bwana ni kwao wamchao;’ na ukweli kwamba Petro alitambua utukufu wa Kristo ulikuwa ushahidi kwamba alikuwa ‘amefundishwa na Mungu.’ Zaburi 25:14; Yohana 6:45. Aa, kweli, ‘heri wewe, Simoni Bar-yona; kwa maana si mwili wala damu waliokufunulia hili.’
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
Yesu akaendelea: ‘Nami nakuambia pia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; na milango ya kuzimu haitaweza kuishinda.’ Neno Petro linamaanisha jiwe—jiwe linaloviringika. Petro hakuwa mwamba ambao kanisa lilijengwa juu yake. Milango ya kuzimu ilimshinda alipomkana Bwana wake kwa kulaani na kuapa. Kanisa lilijengwa juu ya Yule ambaye milango ya kuzimu haikuweza kumshinda.
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
Karne nyingi kabla ya ujio wa Mwokozi, Musa alikuwa ameashiria Mwamba wa wokovu wa Israeli. Mtunga Zaburi alikuwa ameimba juu ya ‘Mwamba wa nguvu zangu.’ Isaya alikuwa ameandika, ‘Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembe la thamani, msingi ulio imara.’ Kumbukumbu la Torati 32:4; Zaburi 62:7; Isaya 28:16. Petro mwenyewe, akiandika kwa uvuvio, anautumia unabii huu kumhusu Yesu. Yeye asema, ‘Kama mmeonja ya kuwa Bwana ni mwema; mkimjia yeye, jiwe lililo hai, lililokataliwa na wanadamu, bali kwa Mungu teule, la thamani, ninyi nanyi, kama mawe yaliyo hai, mnajengwa muwe nyumba ya roho.’ 1 Petro 2:3-5, R. V.
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
"'Msingi mwingine hakuna mtu awezaye kuuweka ila ule uliokwisha kuwekwa, yaani Yesu Kristo.' 1 Wakorintho 3:11. 'Juu ya mwamba huu,' akasema Yesu, 'nitalijenga kanisa langu.' Mbele za Mungu, na mbele ya majeshi yote ya mbinguni, mbele ya jeshi lisiloonekana la kuzimu, Kristo aliweka msingi wa kanisa lake juu ya Mwamba aliye hai. Mwamba huo ni Yeye mwenyewe—mwili wake mwenyewe, uliovunjwa na kupondwa kwa ajili yetu. Kinyume cha kanisa lililojengwa juu ya msingi huu, milango ya kuzimu haitalishinda."
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
Jinsi kanisa lilivyoonekana dhaifu Kristo aliposema maneno haya! Walikuwapo waumini wachache tu, na nguvu zote za mapepo na watu waovu zingewalenga; hata hivyo, wafuasi wa Kristo hawakupaswa kuogopa. Wakiwa wamejengwa juu ya Mwamba wa nguvu yao, wasingeweza kuangushwa.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
Kwa miaka elfu sita, imani imejengwa juu ya Kristo. Kwa miaka elfu sita, mafuriko na dhoruba za ghadhabu ya Shetani zimeupiga Mwamba wa wokovu wetu; lakini umesimama bila kutikisika.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
Petro alikuwa ametamka ukweli ambao ni msingi wa imani ya kanisa, na Yesu sasa akamheshimu kama mwakilishi wa mwili mzima wa waamini. Akasema, 'Nitakupa funguo za Ufalme wa Mbinguni: na chochote utakalofunga duniani kitafungwa mbinguni; na chochote utakalofungua duniani kitafunguliwa mbinguni.'
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
‘Vifunguo vya ufalme wa mbinguni’ ni maneno ya Kristo. Maneno yote ya Maandiko Matakatifu ni yake, na yamejumuishwa hapa. Maneno haya yana nguvu ya kufungua na kufunga mbingu. Yanatangaza masharti ambayo kwayo watu hupokelewa au hukataliwa. Hivyo, kazi ya wale wanaohubiri neno la Mungu ni harufu ya uzima iwaongoayo uzima, au ya mauti iwaongoayo mauti. Utume wao ni wenye uzito wa matokeo ya milele.
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
Mwokozi hakukabidhi kazi ya Injili kwa Petro peke yake. Baadaye, akiyarudia maneno yaliyosemwa kwa Petro, akayahusisha moja kwa moja na kanisa. Na yaleyale kwa kiini yalisemwa pia kwa wale kumi na wawili kama wawakilishi wa mwili wa waumini. Kama Yesu angekuwa amempa mmoja wa wanafunzi mamlaka yoyote maalum juu ya wengine, tusingewapata mara kwa mara wakibishana juu ya nani anayepaswa kuwa mkuu. Wangetii mapenzi ya Bwana wao, na kumheshimu yule aliyemchagua.
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
Badala ya kumteua mmoja awe mkuu wao, Kristo aliwaambia wanafunzi, ‘Msiitwe Rabi;’ ‘wala msiitwe mabwana; kwa maana mmoja ndiye Bwana wenu, ndiye Kristo.’ Mathayo 23:8, 10.
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
"'Kichwa cha kila mwanamume ni Kristo.' Mungu, ambaye aliweka vitu vyote chini ya miguu ya Mwokozi, 'akamweka awe kichwa juu ya vitu vyote kwa kanisa, ambalo ndilo mwili Wake, ukamilifu Wake anayekamilisha yote katika wote.' 1 Wakorintho 11:3; Waefeso 1:22, 23. Kanisa limejengwa juu ya Kristo kama msingi wake; linapaswa kumtii Kristo kama kichwa chake. Halipaswi kutegemea mwanadamu, wala kudhibitiwa na mwanadamu. Wengi hudai kwamba nafasi ya uaminifu kanisani inawapa mamlaka ya kuamuru kile ambacho watu wengine wanapaswa kuamini na kile wanachopaswa kufanya. Dai hili Mungu haliafiki. Mwokozi hutangaza, 'Ninyi nyote ni ndugu.' Wote wako wazi kwa majaribu, na wako katika hatari ya kukosea. Hatuwezi kutegemea kiumbe ye yote mwenye mipaka kwa mwongozo. Mwamba wa imani ni uwepo hai wa Kristo katika kanisa. Juu ya huu hata dhaifu zaidi anaweza kutegemea, na wale wanaojiona kuwa wenye nguvu zaidi watathibitika kuwa ndio dhaifu zaidi, isipokuwa wamfanye Kristo utoshelevu wao. 'Alaaniwe mtu amtegemeaye mwanadamu, amfanyaye mwili kuwa mkono wake.' Bwana 'ndiye Mwamba, kazi Yake ni kamilifu.' 'Heri wote wanaomtumaini Yeye.' Yeremia 17:5; Kumbukumbu la Torati 32:4; Zaburi 2:12."
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
Baada ya ungamo la Petro, Yesu aliwaagiza wanafunzi wasimwambie mtu yeyote kwamba Yeye ni Kristo. Agizo hili lilitolewa kwa sababu ya upinzani thabiti wa Waandishi na Mafarisayo. Zaidi ya hayo, watu, hata wanafunzi, walikuwa na dhana potofu sana kuhusu Masihi kiasi kwamba tangazo la hadharani kumhusu lisingewapa dhana ya kweli kuhusu tabia Yake au kazi Yake. Lakini siku baada ya siku alikuwa akijifunua kwao kama Mwokozi, na hivyo alitaka kuwapa dhana ya kweli kuhusu Yeye kama Masihi.
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Wanafunzi bado walimtazamia Kristo atawale kama mkuu wa kidunia. Ingawa kwa muda mrefu sana alikuwa ameficha kusudi Lake, waliamini kwamba hangekaa daima katika umaskini na kutokujulikana; wakati ulikuwa karibu ambapo angeusimamisha ufalme Wake. Kwamba chuki ya makuhani na marabi isingeshindwa kamwe, kwamba Kristo angekataliwa na taifa Lake mwenyewe, kuhukumiwa kama mdanganyifu, na kusulubiwa kama mtenda maovu,—wazo kama hilo wanafunzi hawakuwa wamewahi kuliwazia. Lakini saa ya mamlaka ya giza ilikuwa ikikaribia, naye Yesu ilimpasa kuwafunulia wanafunzi Wake pambano lililokuwa mbele yao. Alikuwa na huzuni alipokuwa akilitazamia jaribu.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Mstari wa kumi na sita wa Danieli kumi na moja unawakilisha sheria ya Jumapili inayokuja hivi karibuni katika Marekani. Kabla tu ya saa ya lile ‘tetemeko la nchi’ wale wanaotafuta kuwa miongoni mwa elfu mia arobaini na nne wanaamshwa kutoka usingizini. Kinachowaamsha ni ujumbe wa kinabii. Wakati huo makundi mawili yanadhihirishwa, na kama ilivyoonyeshwa katika mfano wa wanawali kumi, kundi moja lina mafuta katika vyombo, na kundi lingine halina. Mistari ya kumi na tatu hadi kumi na tano ya Danieli kumi na moja, si tu kwamba inawakilisha historia ya kinabii inayoitangulia sheria ya Jumapili, bali pia inawakilisha ‘ujumbe’, ambao, katika muktadha wa mfano wa wanawali kumi, ndiyo ‘mafuta’ ambayo wenye hekima watakuwa nayo ili wapokee muhuri wa Mungu na kuinuliwa kama bendera saa ya tetemeko kuu la nchi. Makala hizi sasa zimefikia kilele cha makala zote, kwa kuwa ujumbe unaowakilishwa ndani ya mistari hii, ndiyo mafuta ya dhahabu yanayomiminwa kupitia mirija miwili ya dhahabu.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
Maadamu tu wale wanaokiri ukweli wanamtumikia Shetani, kivuli chake cha kuzimu kitakata mbali maono yao ya Mungu na mbingu. Watakuwa kama wale waliopoteza upendo wao wa kwanza. Hawawezi kuyaona uhalisia wa milele. Kile ambacho Mungu ametutayarishia kinaonyeshwa katika Zekaria, sura ya 3 na 4, na 4:12-14: 'Nikamjibu tena, nikamwambia, Haya matawi mawili ya mizeituni ni nini, ambayo kupitia mabomba mawili ya dhahabu humimina mafuta ya dhahabu kutoka ndani yao? Naye akanijibu, akasema, Je, hujui haya ni nini? Nikasema, La, bwana wangu. Ndipo akasema, Hawa ni wale wawili waliotiwa mafuta, wanaosimama karibu na Bwana wa dunia yote.'
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Bwana amejaa rasilimali. Hana upungufu wa nyenzo. Ni kwa sababu ya ukosefu wetu wa imani, udunia wetu, maneno yetu ya bure, kutokuamini kwetu, kunakodhihirika katika mazungumzo yetu, kwamba vivuli vyeusi hukusanyika kutuzunguka. Kristo hafunuliwi kwa neno wala kwa tabia kama Yule aliye wa kupendeza kabisa, na bora kuliko elfu kumi. Wakati nafsi inaporidhika kujikweza kwa ubatili, Roho ya Bwana hawezi kufanya mengi kwa ajili yake. Maono yetu mafupi huona kivuli, lakini hayawezi kuuona utukufu ulio mbali zaidi. Malaika wanashikilia pepo nne, zinawakilishwa kama farasi mwenye ghadhabu anayetaka kuvunja pingu na kukimbia kwa kasi juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Je, tulale kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa fahamu na baridi na wafu? Laiti tungalikuwa nayo makanisani mwetu Roho na pumzi ya Mungu ikipuliziwa ndani ya watu Wake, ili waweze kusimama kwa miguu yao na kuishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni jembamba. Lakini tupitapo katika lango lile jembamba, upana wake hauna mipaka.” Manuscript Releases, volume 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Mungu hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 20, 1897.