Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Dada White mara nyingi anabainisha kwamba masomo ya kinabii yanayohitaji kueleweka yanaonyeshwa kupitia kuinuka na kuanguka kwa falme.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
"Kutokana na kuibuka na kuanguka kwa mataifa kama ilivyowekwa wazi katika vitabu vya Danieli na Ufunuo, tunapaswa kujifunza jinsi ambavyo utukufu wa nje tu wa kidunia hauna thamani. Babeli, pamoja na nguvu na adhama zake zote, ambazo dunia yetu haijawahi kuona mfano wake tena tangu hapo, - nguvu na adhama ambazo kwa watu wa siku zile zilionekana kuwa thabiti na za kudumu, - imetoweka kabisa! Kama 'ua la majani,' imeangamia. Yakobo 1:10. Vivyo hivyo ulipotea Ufalme wa Umedi na Uajemi, na falme za Ugiriki na Roma. Na vivyo hivyo hupotea chochote kisicho na Mungu kuwa msingi wake. Ni kile tu kilichofungamana na kusudi lake, na kinachoonyesha tabia yake, ndicho kinaweza kudumu. Kanuni zake ndizo mambo pekee thabiti yanayojulikana na dunia yetu." Manabii na Wafalme, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
Kuinuka na kuanguka kwa falme zinazowakilishwa katika vitabu vya Danieli na Ufunuo ndicho kiini cha njia sahihi ya kujifunza unabii. Kuanguka kwa Babeli kunawakilishwa kwa mfano na kuanguka kwa Babel ya Nimrodi katika Mwanzo sura ya kumi na moja. Kisha katika Danieli sura ya tano, Babeli inaanguka tena. Historia ya upapa kuhusu kuinuka kwake madarakani mwaka 538, na kuanguka kwake baadaye mwaka 1798, pia inaonyesha kwa mfano kuanguka kwa mwisho kwa Babeli, kwa maana mamlaka ya kipapa ni Babeli ya kiroho kimanabii. Upapa ulianguka mwaka 1798, na Ufunuo sura ya kumi na nane unaeleza kuanguka kwake kwa mwisho. Katika Danieli sura ya kumi na moja, aya ya arubaini na tano, upapa, unaowakilishwa hapo kama mfalme wa kaskazini, unafikia mwisho wake bila yeyote wa kumsaidia. Hili hutokea wakati kipindi cha rehema kinapofungwa, kwa maana aya ya arubaini na tano ya sura ya kumi na moja, na aya ya kwanza ya sura ya kumi na mbili, zinawakilisha historia ile ile.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Naye atapiga mahema ya jumba lake la kifalme kati ya bahari, juu ya mlima mtakatifu mtukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Na wakati huo Mikaeli atasimama, yule mkuu mkubwa asimamaye kwa ajili ya wana wa watu wako; na kutakuwapo wakati wa taabu ambao haujawahi kuwako tangu palipokuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu. Danieli 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Ujumbe wa malaika wa pili umejengeka juu ya ukweli kwamba Babeli imeanguka mara mbili. Babeli halisi, inayowakilishwa na Nimrodi na Belshaza, ilianguka mara mbili; na Babeli ya kiroho ilianguka mwaka 1798, na itaanguka tena wakati kipindi cha rehema kwa wanadamu kinapofungwa.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Na malaika mwingine akafuata, akisema, Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu ameyanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake. Ufunuo 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Kurudiwa kwa tangazo la kuanguka kwa Babeli katika ujumbe wa malaika wa pili kunatoa uthibitisho wa kinabii wa kutambua kurudiwa mara mbili kwa maneno na misemo ndani ya Maandiko kuwa ishara ya ujumbe uliounganishwa wa malaika wa pili na Kilio cha Usiku wa Manane. Pia inaunga mkono kanuni iliyobainishwa na Dada White kwamba utafiti wa unabii unategemea kuibuka na kuanguka kwa falme zinazowakilishwa katika vitabu vya Danieli na Ufunuo. Inaonyesha dhana kwamba ili kuelewa anguko la Babeli, mwanafunzi wa unabii lazima aunganishe maanguko yote ya Babeli, "mstari juu ya mstari," ili kubainisha ujumbe sahihi wa kinabii wa anguko la mwisho la Babeli.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Kuanguka kwa Babeli mara mbili katika ujumbe wa malaika wa pili kunajengwa juu ya kanuni ya kinabii inayoeleza kwamba kweli inathibitishwa kwa ushuhuda wa mashahidi wawili. Kuanguka huku mara mbili kwa Babeli ndani ya ujumbe huo kunaashiria mbinu ya kinabii inayotambuliwa katika Biblia kama mvua ya mwisho. Mbinu hiyo takatifu, ambayo ndiyo mvua ya mwisho, ni matumizi ya kuunganisha mistari mbalimbali ya unabii pamoja, "mstari juu ya mstari." Inapotumiwa na mwanafunzi wa unabii, mbinu hiyo huthibitisha "ujumbe" wa mvua ya mwisho. Ujumbe wa mvua ya mwisho unaothibitishwa kupitia matumizi ya ile mbinu takatifu, baadaye hutangazwa katika historia za kinabii zilizounganishwa za malaika wa pili na Kilio cha Usiku wa Manane. Hili lilikuwa kweli katika historia ya harakati ya malaika wa kwanza, nalo ni kweli leo, katika historia ya harakati ya malaika wa tatu.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Sura ya nne na ya tano za kitabu cha Danieli zinawakilisha mfululizo wa kihistoria unaoshughulikia kuinuka na mwanzo wa Babeli, unaowakilishwa na Nebukadneza katika sura ya nne, na kisha anguko na mwisho wa Babeli, unaowakilishwa na Belshaza katika sura ya tano. Kwa pamoja, zinaunda mstari mmoja wa kinabii. Mstari wa kinabii unaotokana na sura hizo mbili unapaswa kuwekwa juu ya sura ya kwanza hadi ya tatu za Danieli, ili kuanzisha ujumbe wa mvua ya mwisho.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Sura hizo mbili zinaonyesha anguko na kuinuka tena kwa Nebukadreza, na anguko na maangamizi ya Belshaza, na hivyo zinaweka anguko la Babeli katika mwanzo na mwisho wa mstari huo. Mstari wa unabii ulioundwa na sura hizo mbili umejengwa juu ya Babeli kuanguka, kuinuka, kisha kuanguka tena. Jambo hilo pekee linaonyesha kwamba sura hizo mbili zinawakilisha ujumbe wa malaika wa pili. Sura hizo mbili zinawakilisha historia ya mnyama wa nchi wa Ufunuo kumi na tatu, na katika historia hiyo ujumbe wa malaika wa pili na Mwito wa Usiku wa Manane umetangazwa mara mbili.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Kwa hiyo, kabla ya kuanza uchambuzi wetu wa sura za nne na tano za Danieli, tutabainisha mbinu takatifu ambayo ndiyo mvua ya mwisho, na kisha kwa kutumia mbinu hiyo tutabainisha ujumbe wa mvua ya mwisho.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Alama muhimu ya njia katika historia ya malaika wa kwanza na wa pili ilikuwa mbinu iliyowakilishwa na kanuni za William Miller za kutafsiri unabii. Kanuni hizo zilitumiwa na watu kutambua ujumbe wa Mwito wa Usiku wa Manane, nao ujumbe huo ulikuwa ujumbe wa mvua ya mwisho katika historia hiyo. Alama muhimu ya njia katika historia ya malaika wa tatu ni mbinu inayoitwa “Vifunguo vya Kinabii”. Kanuni hizo zinapaswa kutumiwa sambamba na kanuni za William Miller ili kutambua ujumbe wa Mwito wa Usiku wa Manane katika historia yetu ya sasa, na ujumbe unaoanzishwa sasa na kanuni hizo ni ujumbe wa mvua ya mwisho wa nyakati za mwisho. Kanuni za Miller zinawakilisha mvua ya kwanza katika historia ya kinabii ya mnyama wa nchi, na kanuni hizo zikichanganywa na “Vifunguo vya Kinabii” zinawakilisha mvua ya mwisho katika historia ya kinabii ya mnyama wa nchi.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Mvua ya masika ndiyo mbinu inayotumiwa kuleta ujumbe. Wako wanaodanganywa kwa sababu wanatafuta uzoefu wa mvua ya masika bila kwanza kutafuta ujumbe unaozalisha uzoefu huo. Makanisa ya Kipentekoste katika Ukristo ni mfano wazi wa udanganyifu huo. Aina hiyo hiyo ya mwelekeo uliopotoka ipo pia kwa wale wanaotafuta ujumbe wa mvua ya masika, lakini wanakataa kutafuta mbinu inayotambua na kuuthibitisha ujumbe wa mvua ya masika. Bila mbinu sahihi, ujumbe sahihi hauwezi kutambuliwa. Bila ujumbe sahihi, uzoefu sahihi hauwezekani.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Umuhimu wa ukweli huu wa kibiblia hautambuliki na wengi, kwa maana hawajawahi kuzingatia uwezekano kwamba kuna njia moja sahihi ya kujifunza Biblia, na kwamba kuna njia nyingi zisizo sahihi za kujifunza Biblia. Njia isiyo sahihi ya kujifunza Biblia, ambayo ndiyo huchaguliwa mara nyingi zaidi, ni kuamini maoni ya watu wengine kuhusu yale Biblia inayofundisha. Ni suala la kawaida sana kwa wanadamu, kiasi kwamba kila kanisa huandaa mfumo wa kushughulikia hitaji hili linalodhaniwa kimakosa la kondoo wake. Hilo hitaji lisilo la kweli huzalisha juhudi bandia za kuanzisha mfumo wa viongozi wanaotambuliwa kuwa wataalamu wa kiroho wa uelewa wa kibiblia watakaouongoza ipasavyo uelewa wa kondoo wasiofunzwa. Biblia kweli inaainisha mfumo ulioratibiwa vizuri wa muundo wa kanisa, unaojumuisha wazee, manabii na walimu, lakini Biblia haijawahi kuidhinisha upotovu wa mpangilio wa kanisa unaozalisha mfumo wa viongozi waliowekwa wakfu ili kubainisha nini ni kweli na nini si kweli, na baadaye, ni nani aliye mzushi na ni nani asiye mzushi.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mtenda kazi asiye na sababu ya kuaibika, akilichambua kwa usahihi neno la kweli. 2 Timotheo 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Kiongozi wa kanisa anapaswa kuhimiza, kukemea, kufundisha na kulinda dhidi ya mafundisho ya uongo na wale wanaoyaeneza, lakini sisi kila mmoja tunapaswa “kusoma ili kuonyesha” sisi wenyewe kuwa “tumekubaliwa na Mungu,” kwa “kuligawa kwa usahihi neno la kweli.” Katika kufanya hivyo, ni lazima tujue mbinu ambayo Biblia inaainisha kuwa ndiyo njia sahihi ya kuligawa kwa usahihi neno la kweli. Kitabu cha Isaya kinaweka masuala haya katika muktadha wa mvua ya mwisho, kwa hiyo ndipo tutaanzia.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Siku ile Bwana kwa upanga wake mkali, mkuu na wenye nguvu, atamwadhibu Leviathani, yule nyoka aumaye; naam, Leviathani, yule nyoka mwenye kupinda; naye ataua yule joka aliye baharini. Siku ile mwimbieni: Shamba la mizabibu la divai nyekundu. Mimi, Bwana, nalilinda; nitalimwagilia kila wakati; lisije likadhuriwa, nitalilinda mchana na usiku. Ghadhabu si ndani yangu; ni nani atakayeniwekea michongoma na miiba ili nipigane nayo? Nitapita kati yake, nitaiteketeza yote pamoja. Au na ashike nguvu zangu, ili afanye amani nami; naam, atafanya amani nami. Atawafanya wazao wa Yakobo waote mizizi; Israeli atachanua na kuchipuka, na kuijaza uso wa ulimwengu kwa matunda. Je, amempiga yeye kama alivyowapiga wale waliompiga? Au ameuawa kwa jinsi ya kuuliwa kwao wale waliouawa naye? Kwa kipimo, itakapochipuka, utabishana nayo; Yeye huizuia pepo yake kali siku ya upepo wa mashariki. Kwa hivyo kwa hili uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake: atakapoyafanya mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, masituni ya ibada na sanamu hazitasimama tena. Lakini mji wenye ngome utakuwa ukiwa, makazi yataachwa, na kuachwa kama jangwa; huko ndama atakula, na huko atalala, na kuyamaliza matawi yake. Matawi yake yatakapokauka, yatakatwa; wanawake huja na kuyachoma moto; kwa maana ni watu wasio na ufahamu; kwa hiyo yeye aliyewafanya hatawarehemu, na yeye aliyewaunda hatawaonyesha fadhili. Na itakuwa siku ile, Bwana atapura kutoka mfereji wa mto hata kijito cha Misri, nanyi mtakusanywa mmoja mmoja, enyi wana wa Israeli. Na itakuwa siku ile, tarumbeta kuu itapigwa, nao waliokuwa karibu kuangamia katika nchi ya Ashuru, na waliotupwa katika nchi ya Misri, watakuja na kumwabudu Bwana katika mlima mtakatifu huko Yerusalemu. Isaya 27:1-13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Katika makala zilizotangulia, tumelizungumzia mara kwa mara “ishara” inayoinuliwa ili kuwaita watoto wengine wa Mungu watoke Babeli. Aya ya mwisho ya sura ya ishirini na saba ya Isaya inazungumzia kazi ya ishara hiyo inaposena, “baragumu kuu litapigwa, nao watakuja wale waliokuwa karibu kuangamia katika nchi ya Ashuru.” Ashuru ni ishara ya Babeli katika siku za mwisho, na wale wanaousikia ujumbe wa onyo wa kutoka Babeli katika aya hiyo, huja na kuabudu pamoja na wale wanaowakilishwa kama mia arobaini na nne elfu, ambao kwa kinabii wako kwenye “mlima mtakatifu huko Yerusalemu.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Mstari unasema, "na itakuwa siku ile." "Siku ile," ambayo ni siku ambapo sauti ya pili ya Ufunuo sura ya kumi na nane inawaita watoto wengine wa Mungu watoke Babeli, ndiyo mandhari ya sura nzima. Sauti ya pili ya Ufunuo sura ya kumi na nane, inapaza sauti wakati wa sheria ya Jumapili, wakati kahaba wa Tiro anakumbukwa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa kuwa dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Ufunuo 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Isaya sura ya ishirini na saba, huanza kwa kubainisha siku ile ile ambayo sura inamalizia nayo, inaposema, "Katika siku hiyo Bwana kwa upanga wake mkali, mkuu, wenye nguvu atamwadhibu Leviathani, yule nyoka mwepesi; naam, Leviathani, yule nyoka mpindapinda; naye atamwua joka lililo baharini."
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Katika sheria ya Jumapili, hukumu ya Mungu ya utekelezaji na ya kulipiza kisasi huanza juu ya falme za joka (Umoja wa Mataifa), mnyama (upapa) na nabii wa uongo (Marekani). Katika sheria ya Jumapili nabii wa uongo anaangushwa akiwa ufalme wa sita wa unabii wa Biblia, na uasi wa kitaifa huleta maangamizi ya kitaifa. Sheria ya Jumapili ndipo hukumu za utekelezaji za Mungu zinaanza kuangukia joka, ambaye ni Shetani (na ufalme wake wa duniani unawakilishwa kama joka), mnyama na nabii wa uongo. Hii ni adhabu inayoongezeka hatua kwa hatua, inayoanza kuanzia sheria ya Jumapili. Mwanzo na mwisho wa sura ya ishirini na saba ya Isaya ni sheria ya Jumapili, na sura hiyo inawakilisha masuala mahsusi yanayohusiana moja kwa moja na historia inayoelekea kwenye sheria ya Jumapili na inayofuata baada ya sheria ya Jumapili.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Tunazingatia sura ya ishirini na saba, kwa kuwa inaweka muktadha wa kinabii wa sura ya ishirini na nane na ishirini na tisa. Katika sura hizo tutapata ufafanuzi wa mvua ya mwisho kama mbinu, ambao utatuwezesha kuelewa umuhimu wa kuziweka sura ya nne na ya tano za Danieli juu ya sura ya kwanza hadi ya tatu za Danieli. Baada ya sura ya ishirini na saba ya Isaya kubainisha mwanzo wa adhabu ya hatua kwa hatua ya ufalme wa joka, anaandika kwamba katika kipindi hicho, watu wa Mungu wanaamriwa "Mwimbieni yeye." Mwimbieni nani?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Jibu la ni nani anayeimbiwa limo katika kichwa cha wimbo, maana wanapaswa kuimba "shamba la mizabibu ya divai nyekundu, ambalo Bwana analilinda." Hadithi ya shamba la mizabibu ni hadithi ya watu wa Mungu, na inatajwa mara ya kwanza na Isaya katika sura ya tano.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Sasa nitaimba kwa kipenzi changu wimbo wa kipenzi changu kuhusu shamba lake la mizabibu. Kipenzi changu ana shamba la mizabibu katika kilima chenye rutuba sana; akalizungushia uzio, akaondoa mawe yake, akalipanda mizabibu teule, akajenga mnara katikati yake, tena akatengeneza shinikizo la divai humo; akatazamia lizae zabibu, nalo likazaa zabibu mwitu. Na sasa, enyi wakazi wa Yerusalemu, na watu wa Yuda, hukumuni, nawasihi, kati yangu na shamba langu la mizabibu. Ni nini kingeweza kufanywa zaidi kwa shamba langu la mizabibu, ambalo sikulifanyia? Mbona nilipotazamia lizae zabibu, likazaa zabibu mwitu? Na sasa basi; nitawaambia nitakalofanya kwa shamba langu la mizabibu: nitaliondoa ua wake, nalo litaliwa; na kuubomoa ukuta wake, nalo litakanyagwa; nitaliacha ukiwa; halitapogolewa, wala halitachimbuliwa; bali michongoma na miiba itamea; tena nitaamuru mawingu yasinyeshe mvua juu yake. Kwa maana shamba la mizabibu la Bwana wa majeshi ni nyumba ya Israeli, na watu wa Yuda ni mche wake wa kupendeza; naye akatazamia hukumu, kumbe dhuluma; akatazamia haki, kumbe kilio. Isaya 5:1-5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Katika historia ya mgogoro wa sheria ya Jumapili, watu wa Mungu wanapaswa kuimba wimbo wa shamba la mizabibu kwa watu wa Mungu, kwa kuwa wimbo huo unasema, "Na sasa, enyi wenyeji wa Yerusalemu, na watu wa Yuda, tafadhali hukumuni kati ya mimi na shamba langu la mizabibu." Wimbo wa shamba la mizabibu ni wimbo unaotambulisha kuachwa kando kwa watu wa agano wa zamani, wakati Mungu anaingia katika agano na wale ambao Petro anasema "hapo zamani hawakuwa watu, bali sasa ni watu wa Mungu." Unabainisha kwamba hakuna mvua iliyonyesha juu ya shamba la mizabibu, hivyo kutambulisha kazi ya Eliya anayekuja katika kipindi hicho, na ambaye peke yake anaweza kuleta mvua katika kipindi hicho. Tunajua wimbo huo unahusu kuachwa kando kwa watu wa agano, kwa kuwa wimbo wa shamba la mizabibu uliimbwa na Kristo kwa Israeli wa kale, katika kipindi ambacho Israeli wa kale walikuwa wanaachwa kando, huku Mungu akiingia wakati huohuo katika agano na Israeli wa kiroho.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Sikilizeni mfano mwingine: Kulikuwa na mwenye nyumba mmoja aliyepanda shamba la mizabibu, akalizungushia ua, akachimba shinikizo la kukamua divai ndani yake, akajenga mnara, akalikodisha kwa wakulima, akaenda nchi ya mbali. Wakati wa matunda ulipokaribia, akawatuma watumishi wake kwa wale wakulima wapokee matunda yake. Wale wakulima wakawakamata watumishi wake, wakampiga mmoja, wakamwua mwingine, na wakampiga kwa mawe mwingine. Tena akatuma watumishi wengine wengi kuliko wale wa kwanza; nao wakawatendea vivyo hivyo. Mwisho akawatuma mwanawe, akisema, Watamheshimu mwanangu. Lakini wale wakulima walipomwona yule mwana, wakasema wao kwa wao, Huyu ni mrithi; njooni tumwue, tuutwae urithi wake. Wakamkamata, wakamtupa nje ya shamba la mizabibu, wakamuua. Basi, bwana wa shamba la mizabibu atakapokuja, atawafanya nini wale wakulima? Wakamwambia, Atawaangamiza vibaya wale watu waovu, na kulikodisha shamba lake la mizabibu kwa wakulima wengine watakaomletea matunda kwa majira yake. Yesu akawaambia, Je, hamkusoma katika Maandiko, Jiwe walilolikataa wajenzi, hilo limekuwa jiwe kuu la pembe; jambo hili limetokana na Bwana, nalo ni la ajabu machoni petu? Kwa hiyo nawaambia, Ufalme wa Mungu utaondolewa kwenu, ukapewa taifa linalozalisha matunda yake. Na yeyote aangukaye juu ya jiwe hili atavunjika; lakini likimwangukia mtu yeyote, litamsaga kuwa mavumbi. Nao wakuu wa makuhani na Mafarisayo waliposikia mifano yake, wakaelewa kwamba alikuwa akisema juu yao. Mathayo 21:33-45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Yesu alipoimba wimbo wa shamba la mizabibu la Mungu kwa Israeli ya kale, walivutwa sana na mantiki na nguvu ya ujumbe, kiasi kwamba Yesu alipowauliza Wayahudi waliokuwa wakibishana, Bwana wa shamba la mizabibu angewatendea nini wale waliomuua Mwana, hawakuweza ila kutoa jibu sahihi waliposema, "Atawaharibu vibaya wale waovu, naye atalipangisha shamba lake la mizabibu kwa wakulima wengine, watakaomletea matunda kwa majira yao."
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Yesu kisha mara moja akaongeza beti nyingine katika wimbo, alipouimba kuhusu jiwe lililokataliwa, naye akafunga maneno yao kwa beti ya mwisho aliposema, "Kwa hiyo nawaambia, Ufalme wa Mungu utaondolewa kwenu, na kupewa taifa linalozaa matunda yake. Na yeyote atakayejikwaa juu ya jiwe hili atavunjika; bali yeyote atakayengukiwa nalo, litamsaga kuwa unga." Kauli "kumsaga kuwa unga" inatoa mwangwi wa Isaya ishirini na saba, inayosema, "mawe yote ya madhabahu yawe kama mawe ya chokaa yaliyopondwapondwa; mabustani na sanamu hazitasimama." Vyote viwili ni marejeo ya kazi ya uamsho iliyotekelezwa na Yosia, aliyewakilisha wale wa siku za mwisho wanaogundua tena "mara saba," ambayo ni jiwe la kujikwaa linalowaponda wale wanaokataa kuliona kuwa la thamani.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Katika siku ya sheria ya Jumapili, kama ilivyowakilishwa katika Isaya sura ya ishirini na saba, wale ambao “hapo zamani hawakuwa taifa,” wataimba wimbo wa shamba la mizabibu la Bwana la divai nyekundu. Makala haya mara nyingi yamebainisha kwamba hakuna ujumbe wa tatu bila wa kwanza na wa pili. Sheria ya Jumapili ndiyo ujumbe wa tatu, na siku ya sheria ya Jumapili inajumuisha historia ya ujumbe wa kwanza na wa pili. Katika sura ya ishirini na saba ya Isaya, sheria ya Jumapili inatambulisha kipindi kinachowakilishwa katika Danieli sura ya kwanza, na tena katika Danieli sura ya kwanza hadi ya tatu. Kinabii, siku ya sheria ya Jumapili katika sura ya ishirini na saba inatambulisha historia ya Septemba 11, 2001, wakati ujumbe wa kwanza ulipewa nguvu hadi sheria ya Jumapili inayokuja hivi karibuni.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Tutaendelea na tafakari yetu kuhusu wimbo ambao waliokombolewa wanapaswa kuutangaza katika kipindi kinachoelekea wakati ambapo kahaba wa Roma ataanza kuimba wimbo wake, katika makala inayofuata.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Na nikatazama, na tazama, Mwanakondoo amesimama juu ya mlima Sayuni, na pamoja naye kulikuwa na elfu mia moja arobaini na nne, waliokuwa na jina la Baba yake limeandikwa juu ya vipaji vya nyuso zao. Nami nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu; nikasikia pia sauti ya wapiga vinubi wakipiga vinubi vyao. Nao waliimba kama wimbo mpya mbele ya kiti cha enzi, na mbele ya wale viumbe hai wanne, na wazee; wala hapakuwepo mtu aliyeweza kujifunza wimbo huo ila wale elfu mia moja arobaini na nne, waliokombolewa kutoka duniani. Hawa ndio ambao hawakujitia unajisi kwa wanawake; kwa maana ni wanawali. Hawa ndio wamfuatao Mwanakondoo kokote aendako. Hawa wamekombolewa kutoka kati ya wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Wala katika vinywa vyao hakukuonekana udanganyifu; kwa kuwa hawana mawaa mbele ya kiti cha enzi cha Mungu. Ufunuo 14:1-5.