The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Vitabu vya Danieli na Ufunuo ni kitabu kimoja, katika maana ile ile ambayo Biblia ni kitabu kimoja kinachojumuisha Agano la Kale na Agano Jipya.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
Historia ya maisha, kifo, na kufufuka kwa Yesu, kama ya Mwana wa Mungu, haiwezi kuthibitishwa kikamilifu bila ushahidi uliomo katika Agano la Kale. Kristo amefunuliwa katika Agano la Kale kwa uwazi uleule kama katika Agano Jipya. Moja hushuhudia juu ya Mwokozi atakayekuja, na jingine hushuhudia juu ya Mwokozi aliyekuja kwa namna iliyotabiriwa na manabii. Ili kuthamini mpango wa ukombozi, Maandiko ya Agano la Kale lazima yaeleweke kwa kina. Ni nuru iliyotukuzwa kutoka katika zamani za kinabii inayodhihirisha maisha ya Kristo na mafundisho ya Agano Jipya kwa uwazi na uzuri. Miujiza ya Yesu ni uthibitisho wa uungu wake; lakini uthibitisho ulio na nguvu zaidi kwamba yeye ndiye Mkombozi wa ulimwengu hupatikana katika unabii wa Agano la Kale ukilinganishwa na historia ya Agano Jipya. Yesu aliwaambia Wayahudi, “Tafuteni katika Maandiko; kwa kuwa ndani yake mnadhani mna uzima wa milele; nazo ndizo zinazoshuhudia kunihusu.” Wakati huo hakukuwa na Maandiko mengine yaliyokuwapo isipokuwa ya Agano la Kale; hivyo agizo la Mwokozi ni wazi. Roho ya Unabii, juzuu ya 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Ushahidi wenye nguvu zaidi kuhusu yeye ni nani na ni nini Kristo ni pale ambapo unabii wa Agano la Kale unapolinganishwa na utimizaji wa unabii huo katika historia ya Agano Jipya. Vivyo hivyo, kuhusu uhusiano wa vitabu vya Danieli na Ufunuo.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
Katika Ufunuo, vitabu vyote vya Biblia hukutana na kufikia tamati. Hapa ndipo kamilisho la kitabu cha Danieli. Kimoja ni unabii; kingine ni ufunuo. Matendo ya Mitume, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Neno "complement" linamaanisha kuleta katika ukamilifu. Utimilifu wa unabii wa Agano la Kale ulikuwa "ushahidi" "ulio wenye nguvu zaidi" wa "uungu" wa Kristo. Ushahidi wenye nguvu zaidi wa uungu wa unabii katika kitabu cha Danieli ni utimilifu wa unabii huo kama unavyowakilishwa katika kitabu cha Ufunuo. Unabii katika Danieli unaendelea katika kitabu cha Ufunuo, nao unaletwa katika ukamilifu katika siku za mwisho, wakati Ufunuo wa Yesu Kristo unapofunguliwa muhuri.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
"Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni dhahiri, si ya kifumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii umechukuliwa tena kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameurudia, hivyo kuonyesha kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa." Manuscript Releases, juzuu ya 9, uk. 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Katika mwaka wa tatu wa utawala wa Yehoyakimu, mfalme wa Yuda, Nebukadneza, mfalme wa Babeli, alikuja Yerusalemu, akaizingira. Danieli 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Mstari wa kwanza wa kitabu cha Danieli una utajiri wa habari za kinabii unapozingatiwa ipasavyo. Tutaanza uchunguzi wetu na Yehoyakimu.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Yehoyakimu alikuwa wa kwanza kati ya wafalme watatu wa mwisho wa Yuda. Kwa hiyo, anawakilisha ujumbe wa malaika wa kwanza. Mwanawe Yehoyakini, ambaye pia alijulikana kama Yekonia au Konia, aliwakilisha ujumbe wa malaika wa pili. Yehoyakini alifuatiwa na Sedekia, wa mwisho kati ya wale wafalme watatu wa mwisho wa Yuda. Sedekia anawakilisha ujumbe wa malaika wa tatu. Kuna mashahidi kadhaa wa kinabii wanaothibitisha kwamba Yehoyakimu ni ishara ya ujumbe wa malaika wa kwanza. Ni muhimu kuelewa ushahidi huu, kwa kuwa unaonyesha kwamba mstari wa kwanza wa sura ya kwanza ya Danieli unautambulisha ujumbe wa malaika wa kwanza, na ukweli huo ni nanga inayoruhusu sura ya kwanza kueleweka kama ujumbe wa malaika wa kwanza wa Ufunuo kumi na nne. Tutaanza katika Mambo ya Nyakati ya Pili.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
Na wale waliopona upanga akawapeleka Babeli; huko walikuwa watumishi wake na wa wanawe hata enzi ya Ufalme wa Uajemi; ili kutimiza neno la Bwana lililonenwa kwa kinywa cha Yeremia, hata nchi ilipofurahia sabato zake; kwa maana muda wote ilipokuwa ukiwa ilishika sabato, ili kutimiza miaka sabini. 2 Mambo ya Nyakati 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Uhamisho wa Babeli wa miaka sabini ulikuwa ili nchi ifaidi sabato zake ambazo hazikuwa zimetimizwa kulingana na Mambo ya Walawi ishirini na tano. Miaka sabini ya sabato inamaanisha miaka mia nne na tisini ambayo Israeli ya kale ilipuuzia maagizo ya Mambo ya Walawi ishirini na tano. Miaka mia nne na tisini ya uasi ilitangulia miaka sabini ya uhamisho. Mwishoni mwa miaka mia nne na tisini, wafalme watatu wangewekwa chini ya utawala wa Nebukadneza.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Mwisho wa miaka sabini ya uhamisho, Bwana akamwinua Koreshi, ambaye alikuwa wa kwanza kati ya wafalme watatu waliotoa amri kwamba Waisraeli wangeweza kurudi na kujenga upya Yerusalemu. Artashasta alikuwa wa tatu kati ya hao wafalme watatu, naye akatoa amri ya tatu mwaka 457 K.K. Amri ya tatu ilianzisha kipindi cha miaka elfu mbili mia tatu ya Danieli sura ya nane, aya ya kumi na nne. Mwaka 1798, mwisho wa kwanza wa ghadhabu uliisha, kitabu cha Danieli kikafunguliwa, na wa kwanza kati ya malaika watatu akafika. Malaika wa tatu alifika tarehe 22 Oktoba 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Wafalme watatu wa mwisho wa Yuda wote walikabiliana na Nebukadneza, na wakati wa kutekwa kwa Yehoyakimu, miaka sabini ilianza. Iliendelea hadi Babeli ilipoangamizwa, na yule jenerali (Koreshi) aliyeiangamiza Babeli, ambaye muda mfupi baadaye akawa mfalme, akapitisha amri ya kwanza kati ya tatu. Amri ya tatu ilianzisha unabii wa jioni na asubuhi uliomalizika kwa kuwasili kwa yule wa tatu miongoni mwa malaika watatu. Kristo daima hutambanisha mwisho na mwanzo.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Mwanzo wa miaka sabini ulianza kwa shambulio la kwanza la Nebukadneza dhidi ya Yerusalemu. Mwisho wa miaka sabini uliashiriwa na uharibifu wa Babeli. Uharibifu wa mwisho na kamili wa Yerusalemu uliletwa juu ya mfalme wa tatu kati ya wafalme watatu ambao wote walikuwa wamevamiwa na Nebukadneza. Uharibifu wa Yerusalemu ulikuwa wa hatua kwa hatua. Wafalme watatu wa mwisho wanawakilisha ishara moja ya kinabii, kwa maana kwamba wote walikuwa wamevamiwa na Nebukadneza. Walikuwa mfano wa amri tatu ambazo zote zilikuwa ishara moja, kama vile malaika watatu mwishoni mwa siku elfu mbili na mia tatu.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Katika sura ya saba ya Ezra amri hiyo inapatikana. Aya ya 12-26. Katika umbo lake kamilifu zaidi ilitolewa na Artashasta, mfalme wa Uajemi, mwaka 457 KK. Lakini katika Ezra 6:14 nyumba ya Bwana huko Yerusalemu inasemekana kuwa ilijengwa ‘kwa amri [‘agizo,’ pambizoni] ya Koreshi, na Dario, na Artashasta mfalme wa Uajemi.’ Wafalme hawa watatu, kwa kuanzisha, kuthibitisha tena, na kukamilisha amri hiyo, waliifikisha kwenye ukamilifu uliotakiwa na unabii ili kuashiria mwanzo wa ile miaka 2300. Kwa kuuchukua mwaka 457 KK, yaani wakati ambao amri hiyo ilikamilishwa, kuwa tarehe ya agizo hilo, kila kipengele cha unabii kuhusu yale majuma sabini kilionekana kuwa kimetimizwa.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Dada White anatambua kwamba amri tatu zilihitajika kwa ukamilifu wa unabii. Anafafanua uhusiano kati yao, na kwa kufanya hivyo, anatambua sifa za kisarufi za neno la Kiebrania "kweli." Anasema amri ya kwanza ilitolewa, amri ya pili ikathibitisha tena, na amri ya tatu ikakamilisha "kila maelezo mahususi ya unabii kuhusu majuma sabini." Neno la Kiebrania "kweli" huundwa kwa kuunganisha herufi ya kwanza, ya kumi na tatu, na ya mwisho za alfabeti ya Kiebrania. Amri ya kwanza ilitolewa, ya pili ikathibitisha tena, na amri ya mwisho ikakamilisha unabii. Amri hizo tatu zina saini ya Alfa na Omega, na zilitimizwa mwishoni mwa unabii wa miaka sabini kuhusu utumwa huko Babeli, ijapokuwa amri ya tatu ilitolewa muda mrefu baada ya miaka sabini kuisha. Amri hizo tatu zilikuwa za hatua kwa hatua, na ingawa zilikuwa amri tatu, bado zilikuwa ishara moja ya kinabii.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Malaika wa kwanza aliwasili mwaka 1798, malaika wa pili aliwasili katika majira ya kuchipua ya mwaka 1844, na malaika wa tatu aliwasili tarehe 22 Oktoba 1844. Malaika hao watatu ni ishara moja ya kinabii, inayowakilisha injili ya milele ya Ufunuo sura ya kumi na nne.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
"Ujumbe wa kwanza ulitolewa mwaka 1843, na wa pili mwaka 1844, na sasa tuko chini ya tangazo la ujumbe wa tatu; lakini ujumbe wote watatu bado lazima utangazwe. Ni muhimu sasa kama ilivyokuwa wakati wowote uliopita kwamba ujumbe huo urudiwe kwa wale wanaotafuta ukweli. Kwa kalamu na kwa sauti tunapaswa kulitoa tangazo hilo, tukionyesha mpangilio wa ujumbe huo, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Haiwezekani kuwa na wa tatu bila wa kwanza na wa pili. Ujumbe huu tunapaswa kuupeleka kwa ulimwengu katika machapisho na katika hotuba, tukionyesha katika mlolongo wa historia ya kinabii mambo yaliyokuwapo na yatakayokuwapo." Ujumbe Ulioteuliwa, kitabu cha 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Wafalme watatu wa mwisho wa Yuda walikuwa ishara moja, kwa kuwa wote walitiishwa katika viwango tofauti na mfalme wa Babeli. Wafalme watatu wa mwisho wa Yuda, amri tatu na malaika watatu, ijapokuwa ni tatu tofauti, pia huwakilishwa kama ishara moja ya kinabii.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Wafalme watatu wa mwisho ni sehemu ya muktadha wa kinabii wa mwanzo wa unabii wa miaka sabini ya utekwa, na hivyo wanakuwa sehemu ya mwanzo unaoonyesha mwisho wa miaka sabini ya utekwa. Utekwa ulianza kwa kutiishwa hatua kwa hatua kwa wafalme watatu, na ukaishia kwa uharibifu wa ufalme na mji wake mkuu. Mwisho wa unabii huo unaashiria uharibifu wa taifa la Babeli na mji wake mkuu, jambo linaloashiria kutolewa kwa amri tatu za mfululizo. Mwanzo wa unabii wa miaka elfu mbili na mia tatu unaainishwa na amri tatu za mfululizo, na unaonyesha mwisho wa unabii wa miaka elfu mbili na mia tatu, ambao unajumuisha ujumbe watatu wa mfululizo.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Malaika watatu, na ujumbe wao watatu husika, walikuwa wamewakilishwa kwa mfano na wafalme watatu na amri zao tatu mfululizo. Wafalme wale watatu waliotangaza amri zao tatu husika walikuwa wamewekewa mfano na wafalme watatu waliokuja mfululizo, ambao kila mmoja aliwasilisha ujumbe wake wa uasi dhidi ya Nebukadneza. Ujumbe huo wa uasi, watatu kwa idadi, uliwakilisha kwa mfano amri tatu, ambazo nazo ziliwakilisha kwa mfano ujumbe watatu. Mmoja huanzisha unabii wa miaka sabini, ambao nao huishia na mwanzo wa unabii wa miaka elfu mbili na mia tatu, nao huishia katika kuwasili kwa malaika wa tatu mwaka 1844. Miaka sabini ambayo nchi ilipaswa kufurahia Sabato zake haiwezi kutenganishwa na Oktoba 22, 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Yehoyakimu anawakilisha amri ya kwanza ya Koreshi na pia ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne. Zaidi ya hapo, mashahidi watatu wa wale wafalme watatu wa mwisho wa Yuda, amri tatu na ujumbe wa malaika watatu, hutoa taarifa sahihi kuhusu ishara ya Yehoyakimu, kwa kuwa historia ya kinabii ya malaika hao watatu imeainishwa kwa uangalifu mkubwa kwa uvuvio. Ujumbe wote watatu huwasili kihistoria, na baadaye hupewa nguvu kihistoria.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Malaika wa kwanza alifika mwaka 1798, na akawezeshwa tarehe 11 Agosti 1840, kupitia uthibitisho wa kanuni ya siku kwa mwaka.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
"Mnamo mwaka 1840 utimizaji mwingine wa ajabu wa unabii ulizua shauku kubwa kote. Miaka miwili kabla, Josiah Litch, mmoja wa wahubiri wanaoongoza waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, uliotabiri anguko la Dola ya Ottoman. Kulingana na mahesabu yake, mamlaka hii ilitarajiwa kupinduliwa . . . tarehe 11 Agosti, 1840, wakati ambapo nguvu ya Ottoman huko Constantinople ingetarajiwa kuvunjika. Na hili, ninaamini, litaonekana kuwa hivyo.'"
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Malaika wa kwanza aliwasili akitangaza kufunguliwa kwa hukumu mwaka 1798, lakini ujumbe huo uliwekwa juu ya uhalali wa utambuzi wa William Miller kwamba siku katika unabii wa Biblia inawakilisha mwaka. Kanuni hiyo ilithibitishwa "tarehe 11 Agosti, 1840," na ujumbe wa kwanza ukatiwa nguvu. Kwa kushindikana kwa unabii wa kurudi kwa Kristo katika mwaka wa kibiblia wa 1843, uliopanuka hadi mwaka 1844, malaika wa pili wa Ufunuo sura ya kumi na nne akaja. Kwa kushindikana kwa unabii katika majira ya kuchipua ya 1844, makanisa ya Kiprotestanti yakaukataa kanuni ya Miller ya siku ni mwaka, na yakawa binti za Babeli. Ujumbe huo baadaye ukatiwa nguvu katika majira ya kiangazi ya 1844, ulipounganishwa na ujumbe wa Mwito wa Usiku wa Manane. Kwa kutimia kwa ujumbe wa Mwito wa Usiku wa Manane tarehe 22 Oktoba 1844, malaika wa tatu akaja na ujumbe wake.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Kwa sababu ya kutotii kwa Uadventista wa Laodikia mnamo 1863, watu wa Mungu walipewa jukumu la kurudia historia ya kutangatanga kwa Israeli wa kale jangwani. Kutiwa nguvu kwa ujumbe wa tatu kungesubiri hadi tarehe 11 Septemba 2001. Kila mojawapo ya ujumbe huo watatu hufika katika historia na baadaye kutiwa nguvu.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Yehoyakimu na Koreshi wanawakilisha uwezeshaji wa malaika wa kwanza, si kuwasili kwake. Ingawa Yehoyakimu alikuwa wa kwanza kati ya wafalme watatu wa mwisho wa Yuda, na ingawa anawakilisha ujumbe wa malaika wa kwanza, sifa za kinabii anazoonyesha yeye, na pia Koreshi, zinaonyesha kwamba wote wawili ni ishara za uwezeshaji wa malaika wa kwanza, si ishara za kuwasili kwa malaika wa kwanza. Kuwasili kwa ujumbe wa kwanza katika historia ya Yehoyakimu kulikuwa Manase, wa kwanza kati ya wafalme saba wa mwisho wa Yuda.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Wafalme saba walitangulia uharibifu kamili na wa mwisho wa Yerusalemu. Wafalme hao saba wanawakilisha historia inayosonga hatua kwa hatua, kama ilivyokuwa historia waliyoiwakilisha kuanzia 1798 hadi 1844. Malaika wa kwanza alitokea mwaka 1798, na wa tatu alitokea tarehe 22 Oktoba 1844. Historia ya 1798 hadi 1844 ni historia ya malaika wa kwanza na wa pili. Historia ya malaika wa tatu ilianza mwaka 1844. Dada White anapobainisha uashiriaji wa ngurumo saba za Ufunuo sura ya kumi, anasema ngurumo saba zinawakilisha historia ya malaika wa kwanza na wa pili, bali si ya malaika wa tatu.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
"Nuru maalum iliyotolewa kwa Yohana ambayo ilidhihirishwa katika ngurumo saba ilikuwa ufafanuzi wa matukio ambayo yangetokea chini ya ujumbe wa malaika wa kwanza na wa pili." Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Historia ya ngurumo saba za Ufunuo sura ya kumi inasisitiza historia ya kupewa nguvu kwa malaika wa kwanza mnamo tarehe 11 Agosti, 1840 hadi kukatishwa tamaa kuu mnamo tarehe 22 Oktoba, 1844; hata hivyo, inajumuisha historia yote ya malaika wa kwanza na wa pili. Ufafanuzi wa jumla wa ngurumo saba ni kwamba zinawakilisha kipindi cha 1798 hadi tarehe 22 Oktoba, 1844. Historia ya kuwasili kwa malaika wa kwanza kuanzia 1798 hadi kukatishwa tamaa kuu ndiyo historia ya malaika wa kwanza na wa pili, nayo inawakilishwa kinabii kama ngurumo saba. Ngurumo saba pia zilionyeshwa kwa mfano na wafalme saba wa mwisho wa Yuda. Wale watatu wa mwisho miongoni mwa hao wafalme hawakuwa tu wakitambulisha wafalme waliokuwa mfululizo, bali kwa pamoja ni ishara moja inayoundwa na wa kwanza, wa kati na wa mwisho.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Katika historia ya malaika watatu, ujumbe wa kwanza ulitiwa nguvu tarehe 11 Agosti, 1840, na wote wawili, Yehoyakimu na Koreshi, walikuwa mifano ya tukio hilo.
We will continue to identify these most important truths in the next article.
Tutaendelea kubainisha kweli hizi muhimu zaidi katika makala inayofuata.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
Uadilifu thabiti unapaswa kuthaminiwa na kila mwanafunzi. Kila akili inapaswa kugeukia neno la Mungu lililofunuliwa kwa umakinifu wa heshima. Wale wanaomtii Mungu kwa namna hii watapewa nuru na neema. Wataona mambo ya ajabu kutoka katika sheria yake. Kweli kuu ambazo zimekaa bila kuzingatiwa wala kuonekana tangu siku ya Pentekoste zitaangaza kutoka katika neno la Mungu katika usafi wake wa asili. Kwa wale wanaompenda Mungu kwa kweli, Roho Mtakatifu atafunua kweli ambazo zimefifia akilini, na pia atafunua kweli ambazo ni mpya kabisa. Wale wanaokula mwili na kunywa damu ya Mwana wa Mungu wataleta kutoka katika vitabu vya Danieli na Ufunuo kweli iliyovuviwa na Roho Mtakatifu. Wataziamsha nguvu ambazo haziwezi kukandamizwa. Midomo ya watoto itafunguliwa kutangaza siri ambazo zimefichwa mbali na akili za wanadamu. Bwana amechagua vitu vya upumbavu vya ulimwengu huu ili kuwaaibisha wenye hekima, na vitu dhaifu vya ulimwengu huu ili kuwaaibisha wenye nguvu.
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
"Biblia haipaswi kuletwa katika shule zetu ili iwekwe tu katikati ya kutokuamini. Biblia lazima ifanywe kuwa msingi na mada kuu ya elimu. Ni kweli kwamba tunalijua neno la Mungu aliye hai kwa wingi zaidi kuliko tulivyolijua zamani, lakini bado kuna mengi zaidi ya kujifunza. Inapaswa itumiwe kama neno la Mungu aliye hai, na liheshimiwe kuwa la kwanza, la mwisho, na bora kuliko yote katika kila jambo. Hapo ndipo ukuaji wa kweli wa kiroho utaonekana. Wanafunzi watakuza tabia za kidini zenye afya, kwa kuwa wanakula mwili na kunywa damu ya Mwana wa Mungu. Lakini isipotunzwa na kulelewa, afya ya roho huharibika. Kaeni katika mkondo wa nuru. Jifunzeni Biblia. Wale wanaomtumikia Mungu kwa uaminifu watabarikiwa. Yeye asiyeruhusu kazi yoyote ya uaminifu ipite bila thawabu atatunukia kila tendo la uaminifu na unyofu ishara maalum za upendo wake na kibali chake." Review and Herald, Agosti 17, 1897.