We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Tumejulishwa kwamba, “Mungu alielekeza akili ya William Miller kwa unabii na kumpa nuru kuu juu ya kitabu cha Ufunuo.” Miller alizuiliwa na historia aliyokulia ndani yake asielewe “nuru kuu” iliyoko katika sura za kumi na mbili, kumi na tatu, kumi na sita, kumi na saba na kumi na nane za Ufunuo, kwa kuwa sura hizo zinabainisha matendo ya falme za kinabii ambayo hakuweza kuyaona kutokana na mtazamo wake wa kihistoria.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Nuru aliyopewa Miller juu ya kitabu cha Ufunuo ilikuwa kuhusu Makanisa, Mihuri na Tarumbeta, na ni zile tarumbeta tatu za mwisho, zinazotambuliwa kama "maole matatu," ndizo zinazowakilishwa kwenye meza mbili za Habakuki. "Nuru kuu," iliyotolewa kwa Miller katika kitabu cha Ufunuo, inahusu jukumu la Uislamu katika unabii wa Biblia. Hata hivyo, hata hiyo "nuru kuu" ilikuwa na mipaka kutokana na muktadha wake wa kihistoria.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
Makanisa saba ya Asia ni historia ya kanisa la Kristo katika namna zake saba, katika mizunguko na migeuko yake yote, katika ustawi na dhiki zake zote, tangu siku za mitume hadi mwisho wa dunia. Mihuri saba ni historia ya matendo ya mamlaka na wafalme wa dunia juu ya kanisa, na ulinzi wa Mungu kwa watu wake katika kipindi hicho hicho. Tarumbeta saba ni historia ya hukumu saba za pekee na nzito zilizotumwa juu ya dunia, yaani ufalme wa Kirumi. Na bakuli saba ni mapigo saba ya mwisho yaliyotumwa juu ya Roma ya Kipapa. Pamoja na haya, kuna matukio mengine mengi, yaliyosokotwa kama vijimito vinavyochangia, na kujaza mto mkuu wa unabii, hadi yote yanaishia katika bahari ya umilele.
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Hii, kwangu mimi, ndiyo mpango wa unabii wa Yohana katika kitabu cha Ufunuo. Na mtu anayetaka kukielewa kitabu hiki, sharti awe na maarifa ya kina ya sehemu nyingine za Neno la Mungu. Ishara na sitiari zinazotumiwa katika unabii huu hazifafanuliwi zote humo humo, bali sharti zipatikane kwa manabii wengine, na kufafanuliwa katika vifungu vingine vya Maandiko. Kwa hiyo ni dhahiri kwamba Mungu amekusudia tusome yote kwa ujumla, hata ili kupata ufahamu wa wazi wa sehemu yoyote. William Miller, Mihadhara ya Miller, juzuu ya 2, mhadhara wa 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Zingatia kwamba Miller alielewa mapigo saba ya mwisho kama hukumu saba juu ya Roma ya kipapa. Hakuweza kuelewa kwamba Roma ya kipapa ilipewa jeraha la mauti ambalo lingeponywa. Alitambua tarumbeta saba kama “historia ya hukumu saba za kipekee na nzito zilizotumwa juu ya dunia, au ufalme wa Kirumi,” lakini hakuweza kutambua tofauti kati ya falme za Roma ya kipagani na ya kipapa. Kwa hiyo, uwezo wake wa kuona tofauti kati ya tarumbeta nne za kwanza na tarumbeta tatu za mwisho ulikuwa mdogo.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller hakuweza kutambua kwamba hukumu zilizoletwa dhidi ya Roma zilikuwa jibu la Mungu kwa kulazimishwa kwa utunzaji wa Jumapili, kwa kuwa Wamilleraiti bado walikuwa wakiabudu siku ya Jumapili katika historia yao. Miller alikuwa sahihi alipotambua kwamba tarumbeta zilikuwa hukumu juu ya Roma, lakini sababu mahsusi ya kuletwa kwa hukumu hizo, na utofautishaji kati ya tarumbeta nne za kwanza na tatu za mwisho, ulikuwa mdogo au haukuwepo. Kwa mtazamo huo finyu, “kito” cha ole tatu za Uislamu bado kilijumuishwa kwenye michoro zilizoongozwa na mkono wa Mungu, na hazipaswi kubadilishwa.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Utambuzi ulioangaziwa humwezesha mwanafunzi "mwenye hekima" wa unabii kutambua kwamba Mungu si tu aliwavuvia wanaume watakatifu walioandika Biblia, bali pia alisimamia kazi ya wanaume waliotafsiri Biblia ya King James, na anasema waziwazi kwamba alitumia aina ile ile ya uangalizi wa Kimungu katika uandaaji wa chati mbili takatifu.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Lulu” ya Miller ya tarumbeta za tano, sita na saba (Uislamu), inang’aa mara kumi zaidi katika siku za mwisho, kwa kuwa inatambulisha mada ya Kilio cha Usiku wa Manane cha mwisho. Mada ya Kilio cha Usiku wa Manane katika historia ya Wamileraiti ilikuwa tarehe ya hitimisho la vipindi vya kinabii, na katika maana hii ujumbe wa “Kilio cha Usiku wa Manane” wa siku za mwisho (ambao ni ujumbe wa Uislamu wa Ole wa Tatu), umetiwa mfano na tarehe 22 Oktoba 1844. Tarehe hiyo katika historia ya Wamileraiti inatia mfano sheria ya Jumapili inayokuja karibuni, na tarehe 22 Oktoba 1844 pamoja na sheria ya Jumapili vyote vilitiwa mfano na msalaba, ambao ulikuwa hitimisho la Kuingia kwa Ushindi kwa Kristo.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
"Kito" la Miller kuhusu tarumbeta ya tano, ya sita na ya saba (Uislamu), hung'aa mara kumi zaidi katika siku za mwisho, kwa kuwa kinatambulisha Uislamu sambamba na mada ya harakati ya urekebisho ya siku za mwisho, ambayo ni Uislamu wa Ole wa tatu. Kwa hiyo, kama mada ya harakati ya mwisho ya urekebisho ya wale mia moja arobaini na nne elfu, imeoneshwa kwa mfano na mada ya kila moja ya harakati za urekebisho zilizotangulia, iwe ni mada ya "kufufuka" katika harakati ya urekebisho ya Kristo, mada ya "wakati wa kinabii" katika historia ya Wamileraiti, mada ya "sanduku la Mungu" katika harakati ya urekebisho ya Daudi au mada ya "agano" katika harakati ya urekebisho ya Musa.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Iwe tukio la msalaba, tarehe 22 Oktoba 1844, au mada mbalimbali za harakati za urekebishaji, kila tarehe na mada iliwakilisha mtihani wa uhai au mauti kwa kizazi cha wakati huo. “Kito” cha Miller cha Ole tatu za Uislamu ni swali la mtihani la uhai au mauti, kama inavyoakisiwa katika mfano wa wanawali kumi kupitia “mafuta.” Vito vya Miller mwanzoni mwa ndoto yake viling’aa kama jua, lakini mwishoni mwa ndoto yake viling’aa “mara kumi angavu zaidi.” Vito vya Miller vilikuwa kama mafuta ya taa (kerosini) katika historia ya Wamileraiti, lakini leo vito hivyo ni mafuta ya roketi!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Wafuasi wa Miller walielewa, na wakautumia ipasavyo, unabii wa wakati kuhusu Uislamu katika ole wa pili, uliotimia tarehe 11 Agosti 1840, lakini uelewa wao wa ole wa tatu, ambalo ni baragumu la saba, haukuweza kuona ole wa tatu ukija kama hukumu juu ya ufalme wa sita wa unabii wa Biblia, kwa kuwa hawakuona ufalme wa tano, sembuse ule wa sita wa unabii wa Biblia. Hata hivyo, "nuru kuu" juu ya Ufunuo iliyotolewa kwa Miller itang'aa mara kumi zaidi katika "kilio cha usiku wa manane" cha siku za mwisho.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Ukweli uliowakilishwa kwenye meza mbili za Habakuki kimsingi ni ukweli uliotimizwa katika historia ya zamani. Michoro hiyo imejengwa juu ya unabii wa wakati ambao Miller aliongozwa kuyakusanya, na unabii wote wa wakati huo ulikuwa umehitimishwa kufikia mwaka 1844. Unabii huo wa wakati utang’aa zaidi katika siku za mwisho, kwa kuwa utaonekana kuwa sahihi leo kama ulivyokuwa katika historia ya Wamileraiti, lakini hauna utabiri wa wakati wa moja kwa moja kwa ajili ya siku za mwisho. Hata hivyo, hutoa mifano ya kinabii inayojirudia ya historia zilizowakilishwa zamani, lakini kwa vito vichache vya Miller, utabiri wa wakati ujao unawakilishwa moja kwa moja.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Kazi ya Kristo katika patakatifu pa mbinguni iliyoanza mwaka 1844, inaendelea hadi kazi hiyo itakapokamilika. Unabii wa siku elfu mbili na mia tatu, uliobainisha kazi ya utakaso, bado "uko katika mchakato wa kutimizwa," kama Dada White anavyosema kuhusu Mito ya Ulai na Hiddekel, hivyo unabii huo una utimilifu wa mwisho wa ulimwengu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
"Nuru ambayo Danieli alipokea kutoka kwa Mungu ilitolewa hasa kwa siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, mito mikuu ya Shinari, sasa yako katika mchakato wa kutimia, na matukio yote yaliyotabiriwa hivi karibuni yatatokea." Ushuhuda kwa Wahudumu, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Sehemu za maono ya Danieli sura ya saba na ya nane, ambazo zimo kwenye chati mbili, bado ni za wakati ujao, kwa kuwa zote mbili zinaonyesha huduma ya patakatifu ya Kristo. Hata hivyo, historia za falme za unabii wa Biblia katika sura hizo mbili zinamalizika kwa Roma ya kipapa kupokea jeraha lake la mauti. "Jiwe" lililokatwa kutoka mlimani bila mikono, na ufalme wa nane wa Danieli sura ya pili, bado vyote ni vya wakati ujao. Lakini mengi ya yaliyowakilishwa kwenye chati kuhusiana na Danieli sura ya pili, ya saba na ya nane tayari yametimizwa.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Kazi ya Kristo katika patakatifu, na Ole wa tatu wa Uislamu ndizo kimsingi mada mbili zinazowakilisha historia ya kinabii baada ya wakati wa Wamileraiti. Pamoja na mada hizo mbili, kuna historia ya siku za mwisho inayowakilishwa kwa mfano wakati chati hizo mbili zinapowekwa pamoja katika mstari mmoja. Hilo linapofanyika, tukio la kwanza la kuvunjika kwa matumaini la mwaka 1843, kama linavyoonyeshwa kwenye chati ya kwanza, hupata marekebisho yake katika chati ya pili. Pamoja, huzalisha na kubainisha "historia iliyofichwa" ya Ngurumo Saba, ambayo sasa inavunjwa muhuri sambamba na kufunguliwa kwa Ufunuo wa Yesu Kristo.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Hiyo "historia iliyofichwa" imejengwa juu ya "ukweli," yaani herufi tatu za Kiebrania ambazo zinapounganishwa huunda neno "ukweli." Neno hilo huundwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho za alfabeti ya Kiebrania, na zinamwakilisha Yesu si tu kama Ukweli, bali pia kama Alfa na Omega. "Historia iliyofichwa" huanza na kuishia kwa kukatishwa tamaa, na katikati yake kuna uasi, kwa maana "kumi na tatu" ni nambari inayowakilisha uasi.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Mwaka 1843, uliyoonyeshwa kwenye chati ya kwanza, unatambulisha kukata tamaa ya kwanza na kuwasili kwa kipindi cha kusubiri. Kipindi cha kusubiri hupelekea kuwasili kwa ujumbe wa Mwito wa Usiku wa Manane, ambapo uasi wa wanawali wajinga unadhihirishwa. Ujumbe wa Mwito wa Usiku wa Manane kisha unatangazwa hadi kukata tamaa ya mwisho. “Historia iliyofichika” hiyo ya Mwito wa Usiku wa Manane inarudiwa (kwa kila herufi) katika siku za mwisho.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
"Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Ikieleweka ipasavyo, kauli iliyotangulia inabainisha kwamba kundi pekee la watu katika siku za mwisho lenye uwezekano wa kuwa ama mwanawali mpumbavu au mwenye busara ni watu waliomo katika kundi lililopitia kukatishwa tamaa. Kukatishwa tamaa huko ndiko kunakozalisha wakati wa kukawia, na mfano huo ambao “umetimizwa na utatimizwa kwa kila nukta na koma” umejengeka juu ya athari zinazozalishwa ndani ya wanawali wakati wa kukawia unaoanza kwa kukatishwa tamaa. Kukatishwa tamaa huko kulikowaua “mashahidi wawili” barabarani katika mji, na kuwafanya kuwa mifupa mikavu ya wafu katika bonde la mauti kulitokea tarehe 18 Julai 2020. Kwa ujumla, Uadventista haukuhusika na kukatishwa tamaa huko. Iwapo lolote, waliisherehekea ule utabiri ulioshindikana wakati “mashahidi wawili” walipolala wameuawa barabarani. Kwa kila nukta na koma humaanisha “kwa kila nukta na koma”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Katika historia ya Wamileraiti, watu wa agano la awali (Uprotestanti) walisherehekea utabiri uliokosa kutimia wa mwaka 1843 (masikitiko ya kwanza), na wakati huo Waprotestanti walivuka mipaka ya kipindi chao cha majaribio. Kipindi cha kujaribiwa kilianza Agosti 11, 1840, wakati malaika mwenye nguvu wa Ufunuo sura ya kumi alishuka wakati wa kutimizwa kwa unabii wa wakati wa Ole wa pili (Uislamu). Waprotestanti walikataa wakati wa kinabii katika masikitiko ya kwanza, kwa kuwa utabiri wa uongo uliwapa kisingizio cha kuacha kutafuta ukweli. Mada ya alama zote za njia za historia ya Wamileraiti ilikuwa "unabii wa wakati".
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Mnamo tarehe 11 Septemba 2001, malaika wa Ufunuo kumi na nane alishuka wakati wa utimilifu wa unabii wa Ole wa tatu (Uislamu). Mada ya alama zote za njia katika siku za mwisho ni Uislamu. Kukatishwa tamaa kwa mara ya kwanza kunaashiria mwisho wa usafishaji wa watu wa agano la awali, kwa kuwa watu hao wa agano la awali wakati huo walipatiwa kisingizio cha kutotafuta tena ukweli. Ndipo wakati wa kujaribiwa ukaanza kwa "wanawali" wa siku za mwisho, kwa kuwa kujaribiwa kwa watu wa agano la awali kulikoanza pamoja na kushuka kwa yule malaika kulikoma katika kukatishwa tamaa kwa mara ya kwanza. Hivyo, kujaribiwa kwa wale wanaowakilishwa kama wanawali kulianza, na mchakato huo wa kujaribiwa hatimaye utaonyesha kama wanawali ni wapumbavu au wenye busara.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Kati ya kukatishwa tamaa la kwanza na la mwisho kuna ujumbe wa Kilio cha Usiku wa Manane. Mada ya ujumbe wa Kilio cha Usiku wa Manane kwa Wamileraiti ilikuwa "muda", na mada ya ujumbe wa Kilio cha Usiku wa Manane katika siku za mwisho ni "Uislamu". Katika ndoto ya Miller anaamshwa kwa kelele (kilio), na wakati huo, vito vyake vinang'aa mara kumi zaidi kuliko vilivyowahi kung'aa hapo awali. Vito vilivyoko kwenye chati vinavyoonyesha moja kwa moja utabiri wa siku za mwisho ni Uislamu na hukumu ya uchunguzi. Hivyo basi, majaribu ya "ujumbe" wa Kilio cha Usiku wa Manane na ya "uzoefu" unaowakilishwa na hukumu ya uchunguzi, si kwa watu wa agano la awali, bali kwa wale wanaodai kuwa wanawali wa mwisho.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Mchoro unaopatikana chati zote mbili zinapounganishwa, unaobainisha historia ya kuvunjika kwa tumaini tangu la kwanza hadi la mwisho, unaonyesha kwamba wakati "historia iliyofichwa" ya Vishindo Saba inapotukia, kazi ya mwisho ya hukumu ya upelelezi inatimizwa. Kazi hiyo ya mwisho ni kutiwa muhuri kwa elfu mia moja arobaini na nne, na hufanyika wakati wa "nyakati za taabu" za Danieli sura ya tisa, wakati mataifa yanapokasirika katika Ufunuo sura ya kumi na moja, kuzuiliwa kwa "pepo nne" za Ufunuo sura ya saba, "kuzuia ule upepo mkali katika siku ya upepo wa mashariki," katika Isaya sura ya ishirini na saba, na kuzuiliwa kwa "farasi mwenye hasira anayejitahidi kuvunja vizuizi na kuleta mauti na uharibifu" ulimwenguni. Mashahidi hawa wote wa kinabii wanawakilisha Uislamu wa Ole wa Tatu, kama inavyoonyeshwa kwenye chati takatifu.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Vipengele vitatu vya msingi vya chati mbili takatifu za Habakuki ambavyo vinashughulikia mahsusi matukio ambayo yalikuwa ya baadaye kuliko wakati wa kuchapishwa kwa chati hizo ni kutiwa muhuri kwa wale mia moja arobaini na nne elfu, Uislamu, na utimilifu wa mfano wa wanawali kumi. Chati hizo zinabainisha mchakato wa kujaribiwa na kutiwa muhuri wa vyote viwili, yaani “uzoefu” na “ujumbe.” Uzoefu unaohitajika kwa mwanawali mjinga ni “Kristo ndani yenu, tumaini la utukufu”; uzoefu huu unawakilisha ukamilifu unaowakilishwa na wale mia moja arobaini na nne elfu.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Hata ile siri iliyofichwa tangu enzi na vizazi, lakini sasa imefunuliwa kwa watakatifu wake; ambao Mungu alipenda kuwajulisha jinsi ulivyo utajiri wa utukufu wa siri hii miongoni mwa Mataifa, ambayo ni Kristo ndani yenu, tumaini la utukufu; ambaye tunamhubiri, tukimwonya kila mtu na tukimfundisha kila mtu kwa hekima yote, ili tuwasilishe kila mtu akiwa mkamilifu katika Kristo Yesu. Wakolosai 1:26-28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Wale elfu mia arobaini na nne wanawakilishwa kama kundi la watu waliotoka katika “uteka”. Uteka unaowakilishwa moja kwa moja katika kitabu cha Ufunuo ni ule wa kuwa wafu barabarani kwa siku tatu na nusu, kama inavyowakilishwa katika Ufunuo sura ya kumi na moja. Uteka wa kifo cha kiishara unawakilisha “mara saba” za Mambo ya Walawi ishirini na sita, na uteka huo unahitaji udhihirisho wa toba, kama inavyoonyeshwa na sala ya Danieli, katika sura ya tisa.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Wakati mifupa mikavu iliyokufa inapofufuliwa, mara moja huinuliwa kama “bendera”. Katika mauti walikuwa bila Kristo ndani yao, tumaini la utukufu. Sehemu ya toba yao iliyohitajika ilikuwa kukiri kwao kwamba walikuwa wameenenda kinyume na Mungu, na kwamba Mungu alikuwa amekwenda kinyume nao. Wanapotimiza masharti yaliyotambuliwa kinabii, Kristo kisha “huja ghafla katika Hekalu lake”, na “uzoefu” unapatikana unaohitajika ili kuwa mshiriki wa ile bendera ambayo kisha huinuliwa.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Uzoefu” unaoonyeshwa wakati michoro miwili inapounganishwa, hutimizwa na kazi ya mwisho ya Kristo katika patakatifu pa mbinguni. “Uzoefu” huo unawakilishwa na maono ya “mareh”, ambayo ni maono ya “mwonekano”. “Ujumbe” unaohitajika ni maono ya “chazon”, ya historia ya kinabii. “Ujumbe” huo unatambuliwa kuwa ujumbe wa hukumu ya Mungu inayokaribia juu ya dunia yenye uasi, inayoletwa na Uislamu wa Ole wa Tatu.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Mnamo mwaka 1856, Bwana alinuia kumaliza ujenzi upya wa Yerusalemu ya kiroho katika Uadventista. Chini ya ujio wa malaika watatu kuanzia 1798 hadi 1844, hekalu la Wamileraiti lilikuwa limejengwa juu ya misingi, iliyowakilishwa kama "vito" katika ndoto ya Miller, na ilivyodhihirishwa na kweli za kinabii kwenye chati mbili za waanzilishi (za 1843 na 1850) zilizotimiza Habakuki sura ya pili. Kisha akawaongoza watu Wake kujenga ukuta wa sheria Yake ya Sabato ya siku ya saba, na akawarudisha kwenye "njia za kale" za Israeli ya kale ili kumaliza kazi ya "mtaa wa kutembea ndani yake". LAKINI, njia ile ya kale ilijumuisha fundisho, unabii, uliokusudiwa kuwajaribu na kuwatenganisha. Mwaka 1863, Uadventista ulishindwa jaribio la "mara saba", na ukaanza kutangatanga katika jangwa la Laodikia.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Tarehe 22 Oktoba 1844, inaashiria sheria ya Jumapili inayokuja hivi karibuni, na wakati wa sheria ya Jumapili, kazi hiyo itakamilishwa, ambayo imewakilishwa na miaka arobaini na tisa ya kukamilisha mtaa na ukuta katika nyakati za taabu, kama ilivyoainishwa na Danieli.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Basi ujue na ufahamu kwamba tangu kutolewa kwa amri ya kuurejesha na kuujenga Yerusalemu hata kwa Masihi, Mkuu, kutakuwa na majuma saba, na majuma sitini na mawili; barabara itajengwa tena, na ukuta, hata katika nyakati za taabu. Danieli 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Manabii wote wanakubaliana miongoni mwao, na "nyakati za taabu" za Danieli pia zimetambuliwa katika kifungu kutoka Early Writings ambacho tumekuwa tukikizingatia.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 85.
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, tutalala kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tutakuwa butu, baridi, na wafu? Laiti katika makanisa yetu Roho na pumzi ya Mungu zipulizwe ndani ya watu Wake, ili wasimame kwa miguu yao na waishi. Tunapaswa kuona kwamba njia ni nyembamba, na lango ni finyu. Lakini tunapopita kupitia lango hilo finyu, upana wake hauna kikomo. Manuscript Releases, juzuu ya 20, 217.