The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Maarifa yaliyofunguliwa katika harakati za malaika wa kwanza yanawakilishwa na maono ya Mto Ulai katika kitabu cha Danieli. Maono hayo yanawakilisha sura ya saba, ya nane na ya tisa za Danieli, na maarifa yaliyofunguliwa katika harakati za malaika wa tatu yanawakilishwa na maono ya Mto Hiddekel, ambayo yanawakilisha sura ya kumi, ya kumi na moja na ya kumi na mbili. Kuna uhusiano mwingi kati ya harakati hizo mbili. Harakati hizo mbili zimeunganishwa na kipindi cha miaka mia moja ishirini na sita kuanzia uasi wa mwaka 1863 hadi wakati wa mwisho mwaka 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Nyakati zote mbili za mwisho, katika kila harakati, zinawekwa alama na “nyakati saba” za Mambo ya Walawi ishirini na sita. Upagani, na kisha upapa, vilikuwa vimekanyaga chini mahali patakatifu na jeshi hadi wakati wa mwisho mnamo 1798. Kuanzia uasi wa 1863 hadi 1989, kulikuwa kumetokea kukanyagwa chini kiroho kama kunavyoonyeshwa na machukizo manne ya Ezekieli sura ya nane.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Miaka arobaini na sita kuanzia mwisho wa ghadhabu ya kwanza hadi mwisho wa ghadhabu ya mwisho mwaka 1844, kipindi ambacho Kristo alikuwa amejenga hekalu la kiroho aliloingia ghafla tarehe 22 Oktoba 1844, inalingana na wakati wa mwisho mwaka 1989 hadi sheria ya Jumapili inayokuja hivi karibuni, wakati ambapo Kristo kwa mara nyingine anajenga hekalu la kiroho atakaloingia ghafla wakati wa tetemeko kuu la ardhi la Ufunuo 11.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Malaika wa tatu alipowasili mwaka 1844, Mjumbe wa Agano alionekana ghafla ili kuwatakasa wana wa Lawi, lakini kufikia 1863, wale Walawi wasio waaminifu walikataa ujumbe wa Musa uliowasilishwa na Eliya na wakaanza kutangatanga jangwani. Katika mchakato huo wa majaribu "wajenzi" hatimaye wangekataa "jiwe la pembeni" la "mara saba", na kisha kubadilika kutoka harakati ya Filadelfia hadi kanisa la Laodikia. Katika siku za mwisho, wakati Mjumbe wa Agano anapokuja ghafla hekaluni Mwake, wakati wa sheria ya Jumapili inayokuja hivi karibuni, Atawatumia Walawi waaminifu kuita kundi Lake lingine. Waaminifu wa siku za mwisho watakuwa wamebadilika kutoka "kanisa" la Laodikia hadi "harakati" ya Filadelfia.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Harakati ya malaika wa kwanza ilichapisha ujumbe wake uliowekwa rasmi miaka mia mbili na ishirini baada ya Biblia ya King James kuchapishwa, na harakati ya malaika wa tatu ilichapisha ujumbe wake uliowekwa rasmi miaka mia mbili na ishirini baada ya Tamko la Uhuru kuchapishwa. Ujumbe uliowekwa rasmi wa harakati zote mbili uliwezeshwa kwa kutimia kwa unabii wa Uislamu, uliotiwa alama na kushuka kwa malaika. Kuwasili kwa malaika kulibainisha mwanzo wa "mjadala" wa Habakuki sura ya pili, na kusababisha kuchapishwa kwa meza za Habakuki.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Ujumbe uliotiwa nguvu uliowakilishwa na meza za Habakuki ulipelekea kukata tamaa, ulioanzisha kipindi cha kusubiri, kilichopelekea ujumbe wa Kilio cha Usiku wa Manane, na hatimaye kuhitimishwa kwa utimilifu wa ujumbe wa Kilio cha Usiku wa Manane. Mifanano iliyopo kati ya harakati hizo mbili ni ushahidi wa kutosha kwa wale wanaochagua kuona kwamba vipengele vyote vya historia ya Wamileriti vimeunganishwa na vinajirudiwa katika historia ya elfu mia na arobaini na nne. Kipindi cha mvua ya mwisho kimeonyeshwa kwa mfano katika harakati za Wamileriti, na kinatimilizwa katika harakati za Future for America. Mara kwa mara uvuvio huwaarifu wale walio tayari kusikia kwamba ni wale tu wanaotambua mvua ya mwisho ndio watakaoipokea.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Kipindi, harakati, na ujumbe wa mvua ya mwisho vyote vinawakilishwa katika historia ya Wamileraiti, na neno "kutambua" linamaanisha kuona kitu ambacho umeshawahi kukiona. Njia pekee ya kuona kipindi, harakati na ujumbe wa mvua ya mwisho ni kutambua kwamba vimeonyeshwa katika historia ya Wamileraiti. Vimeonyeshwa pia katika harakati nyingine takatifu za mageuzi. Harakati ya Wamileraiti ilikuwa harakati ya mwanzo inayowakilisha harakati ya mwisho, na hivyo ina marejeo ya moja kwa moja mengi zaidi kuliko harakati za mageuzi za awali. Ina pia sahihi ya Alfa na Omega ambaye daima huonyesha mwisho wa jambo kwa mwanzo wa jambo.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Katika harakati ya Wamileraiti misingi iliwekwa, na nguzo kuu ilikuwa Danieli sura ya nane, aya ya kumi na tatu na kumi na nne. Ninatambua kwamba Dada White anaainisha aya ya kumi na nne kuwa nguzo kuu na msingi, lakini ukweli ni kwamba aya ya kumi na nne ni jibu la swali la aya ya kumi na tatu. Jibu ni tupu bila kuelewa swali linaloibua jibu hilo. Aya ya kumi na tatu inaainisha maono ya kukanyagwa chini, yanayotekelezwa na nguvu mbili za uharibifu, na aya ya kumi na nne ni maono ya Kristo akirejesha hekalu na jeshi vilivyokanyagwa chini. Maono mawili yanaunganishwa moja kwa moja kwa muktadha, kwa sarufi na pia na Palmoni, Mhesabu wa Ajabu.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller alitumika kutambua ukweli wa msingi, ambao ni Danieli sura ya nane, aya 13 na 14. Lulu ya kwanza aliyogundua ilikuwa "nyakati saba" inayowakilisha kukanyagwa chini kunakotajwa katika aya ya 13, na kiunzi ambacho alijengea muundo wake wote wa kinabii kilikuwa mada ya "nguvu mbili za uharibifu" inayoonyeshwa katika aya ya 13. Miller alitambua kwa usahihi kwamba "kile cha kila siku" cha machukizo kinachotajwa katika aya ya 13 kilikuwa upagani, na maasi ya nguvu ya kuharibu yalikuwa upapa. Kwa namna hiyo, "msingi" wenyewe wa kiunzi cha Miller, na "msingi" wa msingi huo pamoja na nguzo kuu, ulikuwa ufahamu kwamba "kile cha kila siku" katika sura ya nane kilikuwa kinawakilisha upagani. Msingi wa kuongezeka kwa maarifa uliotokana na historia ya Wamilerite ulikuwa kwamba "kile cha kila siku," cha Danieli sura ya nane kilikuwa upagani, na uvuvio ulikuwa makini kubainisha kwamba "wale waliotoa mwito wa saa ya hukumu walikuwa na mtazamo sahihi kuhusu kile cha kila siku."
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Msingi wa nuru inayowakilishwa kama “kuongezeka kwa maarifa” wakati wa mwisho mwaka 1989, pia ni kile kinachoitwa “cha kila siku.” Ni ulinganifu mwingine wa kimungu tu. Ili kutambua kuongezeka kwa maarifa kunakowakilishwa katika mistari sita ya mwisho ya Danieli 11, kunahitajika matumizi ya maandishi ya Ellen White. Katika maandishi yake, anabainisha kwamba historia ya mstari wa 31 wa Danieli 11 itarudiwa katika mistari ya mwisho ya Danieli 11. Bila dokezo hilo lililovuviwa, kuelewa ulinganifu wa historia ya mstari wa 31 na mistari ya 40 na 41 kungekuwa kazi ngumu zaidi.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
"Ya kila siku" katika kitabu cha Danieli inawakilisha upagani na ni msingi wa msingi kwa Wamileraiti, na pia ni msingi wa ujumbe wa harakati ya mia arobaini na nne elfu. Ni kweli pia iliyopotoshwa kimakusudi na "uongo" uliowekwa katika kizazi cha tatu cha Uadventista wa Laodikia, uliowakilishwa na chukizo la tatu la "wanawake wakimlilia Tamuzi" katika Ezekieli sura ya nane, na maelewano yaliyowakilishwa na kanisa la tatu la Pergamo.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Mwongozo wa kiungu unaoongoza jukumu la “the daily” kama suala katika wakati wa mvua ya mwisho ni wa kushangaza kabisa, na unazidi uwezekano wa uundaji wa kibinadamu. Kizazi cha nne cha Uadventista wa Laodikia kinaonyeshwa kikisujudu jua, hivyo kikiwakilisha kukubali alama ya mnyama. Dada White anabainisha kwamba kupokea alama hiyo ni kufikia nia ile ile kama ya mnyama, na kwamba wale wanaochanganyikiwa kuhusu maana ya Mpinga Kristo, hatimaye wataishia upande wa mtu wa dhambi. Mambo haya yote yanawakilishwa na wale wazee wa kale huko Yerusalemu katika Ezekieli sura ya nane.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Katika kizazi cha tatu na cha nne Mungu anawahukumu wale wanaomchukia, na hukumu hiyo inatekelezwa ilhali kundi lingine linapokea muhuri wa kibali cha Mungu. Aya hiyo hiyo katika Maandiko iliyompa William Miller mwanga aliouhitaji kutambua kwamba Roma ya kipagani ndiyo iliyowakilishwa kama ‘cha kila siku’ katika kitabu cha Danieli, ndiyo utambulisho wa moja kwa moja zaidi wa yule mtu wa dhambi, ambaye wale wazee wa kale wanamsujudia katika sura ya nane ya Ezekieli. Sura hiyo inamtambulisha papa wa nguvu ya pili ya kuleta ukiwa, huku pia ikitambulisha upagani wa nguvu ya kwanza ya kuleta ukiwa. Na kweli inayozungumziwa katika kifungu hicho ni jukumu la Roma ya kipagani, ambayo katika 2 Wathesalonike ni nguvu inayozuia upapa usipande kwenye kiti cha enzi hadi mwaka 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“kila siku” ambayo ilikuwa ukweli wa msingi wa Miller, iliyomruhusu kuunda mfumo wa unabii uliotegemea nguvu mbili za uharibifu zinazokanyaga patakatifu na jeshi, ndiyo kweli iliyotambuliwa na Paulo kuwa ni kweli inayokataliwa, na ambayo huwaletea udanganyifu wenye nguvu wale wasioupenda ukweli huo katika siku za mwisho. Kwa kuafikiana na historia zilizo sambamba, huo huo ukweli, yaani ukweli wa msingi, uliwezesha Future for America kuunda mfumo wa unabii kuhusu muungano wa mwisho wa mara tatu katika siku za mwisho.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Siyo hilo tu, bali ile kweli ya msingi, ambayo ni kweli ya msingi kwa historia mbili zilizo sambamba, imegeuzwa kuwa "uongo" unaokuwa kosa la msingi na udanganyifu wenye nguvu wa Paulo, kwa ajili ya mfumo wa ujumbe wa uongo wa mvua ya mwisho "amani na usalama" unaotangazwa na wanaume ambao kamwe hawatainua tena sauti zao na kuwaonyesha watu wa Mungu makosa yao. "Ile ya kila siku" inawakilisha msingi wa harakati za malaika wa kwanza na wa tatu, na wakati waasi wa Laodikia walipoipindua maana yake kwa kuitambua ishara ya kishetani kama ishara ya Kristo, ile ishara ya uongo ikawa msingi wa ujumbe bandia wa mvua ya mwisho ya uongo.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Simameni, mstaajabu; pigeni kelele, liaeni; wamelewa, lakini si kwa mvinyo; wanayumba-yumba, lakini si kwa kileo. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, naye amezifumba macho yenu; manabii wenu na wakuu wenu, waonaji, amewafunika. Na maono ya yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humkabidhi aliyesoma, wakisema, Tafadhali, soma hiki; naye husema, Siwezi; maana kimetiwa muhuri. Na kile kitabu kinakabidhiwa asiye na elimu, wakisema, Tafadhali, soma hiki; naye husema, Mimi si msomi. Kwa hiyo Bwana alisema, Kwa sababu watu hawa wanakaribia kwangu kwa vinywa vyao, na kwa midomo yao wananiheshimu, lakini mioyo yao wameiondoa mbali nami, na kicho chao kwangu hufundishwa kwa maagizo ya wanadamu; kwa hiyo, tazama, nitaendelea kufanya kazi ya ajabu miongoni mwa watu hawa, kazi ya ajabu na ya kushangaza; kwa maana hekima ya wenye hekima wao itapotea, na ufahamu wa wenye busara wao utafichwa. Ole wao wanaotafuta kwa kina kuficha mashauri yao kwa Bwana, na matendo yao yako gizani, nao husema, Ni nani atuonaye? na ni nani atujuae? Hakika kugeuza kwenu mambo juu chini kutahesabiwa kuwa kama udongo wa mfinyanzi; je, kazi itamwambia yeye aliyefanya, Hakunifanya? au kitu kilichofinyangwa kitamwambia yeye aliyekifinyanga, Hakuwa na ufahamu? Isaya 29:9-16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Manabii wote walinena kuhusu siku za mwisho, na kusema uongo waziwazi ili kupindua juu chini maana ya ‘kile cha kila siku,’ huiga kwa karibu ufafanuzi wa dhambi isiyosameheka. Kumhukumu mtu kuwa amepotea milele ni zaidi ya uwezo, au mamlaka ya kimaadili, ya wanadamu kwa wenzao, lakini si hilo ndilo linabainishwa hapa.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Wale katika Isaya wanaogeuza mambo juu-chini, yaani usemi mwingine tu wa kile ambacho Isaya anabainisha mahali pengine kuwa ni kuuita giza kuwa nuru au nuru kuwa giza, wanatambuliwa kuwa ni wazee wa kale wanaotawala Yerusalemu, huku hukumu yao ya mwisho ikionyeshwa.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Ole wao wanaoita uovu kuwa wema, na wema kuwa uovu; wanaoweka giza badala ya nuru, na nuru badala ya giza; wanaoweka uchungu badala ya utamu, na utamu badala ya uchungu! Ole wao walio na hekima machoni pao wenyewe, na walio na busara kwa macho yao wenyewe! Ole wao walio hodari wa kunywa divai, na watu wa nguvu wa kuchanganya pombe kali: wanaowahesabia haki waovu kwa malipo, na kuiondoa haki ya mwenye haki kutoka kwake! Kwa hiyo, kama moto uteketezavyo mabua, na mwali uteketezavyo makapi, ndivyo mzizi wao utakavyokuwa kama uozo, na ua lao litapaa kama vumbi; kwa sababu wamelitupa mbali sheria ya Bwana wa majeshi, na wamelidharau neno la Mtakatifu wa Israeli. Kwa sababu hiyo hasira ya Bwana imewaka juu ya watu wake, naye ameinyoosha mkono wake dhidi yao, na amewapiga; na vilima vikatetemeka, na mizoga yao ikawa vipande vipande katikati ya mitaa. Pamoja na haya yote, hasira yake haijaondoka, bali mkono wake umenyoshwa bado. Naye atainua bendera kwa mataifa yaliyo mbali, naye atawapigia mluzi kutoka mwisho wa dunia; na tazama, watakuja kwa haraka upesi. Isaya 5:20-26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Bendera ya Mungu (wale mia moja arobaini na nne elfu) inainuliwa kama bendera wakati wa sheria ya Jumapili inayokuja karibuni, ambayo ndipo "hasira ya Bwana inawashwa juu ya watu wake," naye "ananyoosha mkono wake dhidi yao," na "anawapiga," na "mizoga yao itararuliwa katikati ya mitaa." "Katikati ya mitaa" ni mitaa ya Yerusalemu, wakati malaika wa maangamizi wa Ezekieli sura ya tisa wanaamriwa watoke "na wapige; jicho lenu lisihurumie, wala msiwe na huruma; ueni kabisa wazee na vijana, wanawali, na watoto wadogo, na wanawake; lakini msimkaribie mtu yeyote aliye na ile alama; na anzeni katika patakatifu pangu. Ndipo walianza kwa wale wazee wa kale waliokuwa mbele ya nyumba." "Wazee wa kale" wa Ezekieli, ambao Dada White anasema ndiyo waliotakiwa kuwa walinzi wa watu, ndiyo "walewi wa Efraimu" wa Isaya ambao "wanaogeuza mambo juu chini" katika sura ya ishirini na nane na ishirini na tisa.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Katika sura ya tano wao ni wale ambao ni “hodari wa kunywa divai, na watu wa nguvu wa kuchanganya kileo kikali: ambao wanawahesabia haki waovu kwa malipo.” Kwa kuchapishwa kwa kitabu Questions on Doctrine, watu wa kale walikunywa kutoka katika kikombe cha Uprotestanti uliopotoka, na kuwasilisha injili ya uongo ya kuhesabiwa haki inayodai kwamba wanadamu hawawezi kutakaswa, kwamba Kristo ni Mbadala wetu, bali si Mfano wetu. Kwa kufanya hivyo, kitabu hicho kiliwahesabia haki waovu, kwa malipo ya kukubalika miongoni mwa makanisa yaliyoanguka ya Uprotestanti uliopotoka. Aya hiyo inabainisha hukumu yao ya mwisho, na sababu ya hukumu hiyo ni kwamba “walidharau neno la Mtakatifu wa Israeli.” Walifanya hivyo kwa kukataa uelewa wa “kila siku”, uliowasilishwa na wale waliotoa mwito wa saa ya hukumu, na kwa kunywa kutoka katika kikombe cha Uprotestanti uliopotoka.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Katika kifungu hicho wanageuza kilicho kitamu kuwa kichungu, na kilicho kichungu kuwa kitamu. Ujumbe ulioko mkononi mwa malaika anaposhuka ni mtamu, lakini hitimisho la ujumbe huo ni mchungu. Wanadai kwamba ujumbe wa kweli wa mvua ya mwisho unaoanza wakati malaika anaposhuka ni mchungu, na mwishoni wanauita ujumbe mtamu wa uongo wa amani na salama, kwa kuwa hawawezi kujizuia kugeuza mambo juu chini.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Sehemu ambamo dhambi hii imewakilishwa iko mwishoni mwa wakati wao wa rehema wa pamoja. Kwa hiyo, inafaa kuona kwamba vitendo vyao vya kutambua kazi ya kishetani ya upagani kuwa kazi ya Kristo ni mfanano wa kinabii wa dhambi isiyosamehewa, ambayo ni kuitambua kazi ya Roho Mtakatifu kuwa kazi ya Shetani. Kuingiza "uongo" katika kizazi cha tatu cha Uadventista kuliwapatia msingi wa kimantiki wa ujumbe wao wa uongo kuhusu mvua ya mwisho, na hatimaye huwaletea udanganyifu mkubwa. Sehemu hiyo hiyo ambako Miller alikuja kuelewa maana sahihi ya "ya kila siku" ndiko wanaonyeshwa kuwa wameangushwa.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Mtu asiwadanganye kwa njia yoyote; kwa maana siku ile haitakuja, isipokuwa kwanza utokee ukengeufu, na yule mtu wa dhambi afunuliwe, mwana wa uharibifu; yeye anayempinga na kujitukuza juu ya kila kitu kiitwacho Mungu au kinachoabudiwa, hata aketi hekaluni pa Mungu kama Mungu, akijionesha kwamba yeye ni Mungu. Je, hamkumbuki kwamba nilipokuwa bado pamoja nanyi, naliwaambia mambo haya? Na sasa mnajua kinachomzuia, ili afunuliwe kwa wakati wake. Maana ile siri ya uasi-sheria tayari inafanya kazi; ila yule azuiaye sasa ataendelea kuzuia, hata atakapoondolewa njiani. Ndipo yule mwovu atafunuliwa, ambaye Bwana atamwangamiza kwa pumzi ya kinywa chake, na atamharibu kwa mwangaza wa kuja kwake; hata yeye, ambaye kuja kwake ni kufuatana na kazi ya Shetani, pamoja na nguvu zote na ishara na maajabu ya uongo, na kwa udanganyifu wote wa udhalimu kwa wale wanaopotea, kwa sababu hawakupokea upendo wa ile kweli, ili waokolewe. Na kwa sababu hii Mungu atawapelekea udanganyifu wenye nguvu, ili waamini uongo; ili wote wahukumiwe ambao hawakuamini kweli, bali walipendezwa na udhalimu. 2 Wathesalonike 2:3-12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Manabii wanasema zaidi kuhusu siku za mwisho kuliko historia nyingine yoyote takatifu iliyotangulia, na hili ni kweli kwa kifungu hiki. Msingi thabiti wa ongezeko la maarifa la Miller, pia ndio msingi thabiti wa ongezeko la maarifa lililowasili mwaka 1989, kwa kuwa ufahamu sahihi wa historia ya kinabii inayohusishwa na "kile cha kila siku" unaelezea historia ya aya za arobaini na arobaini na moja za Danieli kumi na moja. Hii inamaanisha kwamba ikiwa mwanafunzi wa unabii haelewi jukumu la upagani na uhusiano wake wa kinabii na Roma ya kipapa, basi mwanafunzi hatakuwa na uwezo wa kutambua kwamba kazi ya kwanza ya kuzuia kuibuka kwa upapa, na kisha kazi ya kuliweka upapa kwenye kiti cha enzi cha dunia ilitekelezwa na upagani, na kwamba kazi hiyo inafananisha jukumu la mnyama wa nchi wa Ufunuo kumi na tatu ambaye mwanzoni humzuia upapa, lakini baadaye hubadilika na kuuweka kwenye kiti cha enzi cha dunia. Jukumu la mnyama wa nchi wa Ufunuo kumi na tatu limewasilishwa kama mustakabali wa Marekani.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Tutaendelea na tafakari yetu kuhusu kufunuliwa kwa mwanga wa Mto Hiddekel katika makala yetu ijayo.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
Yeye aonae yaliyomo ndani, asomaye mioyo ya watu wote, asema juu ya wale waliopokea nuru kuu: 'Hawahuzuniki wala kustaajabu kwa sababu ya hali yao ya maadili na kiroho.' Naam, wamechagua njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Mimi nami nitachagua udanganyifu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyenjibu; niliposema, hawakusikia; bali walitenda uovu mbele ya macho Yangu, na wakachagua kile nisichokipendezewa.' 'Mungu atawapelekea upotevu wenye nguvu, ili waamini uongo,' kwa sababu hawakupokea pendo la kweli, ili wapate kuokolewa,' 'bali walipendezwa na udhalimu.' Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
"Mwalimu wa mbinguni akauliza: 'Je, kuna udanganyifu mkubwa zaidi wa kuipotosha akili kuliko kujifanya kwamba unajenga juu ya msingi sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unatekeleza mambo mengi kwa kufuata mbinu za kidunia na unamtendea Yehova dhambi? Ee, huu ni udanganyifu mkubwa, udanganyifu wa kuvutia, unaotwaa akili za watu, wakati watu waliowahi kuijua kweli wakauchukulia mfano wa utauwa kuwa ndio roho na nguvu yake; wanapodhani kwamba ni matajiri na wameongezeka kwa mali na hawahitaji chochote, ilhali kwa kweli wanahitaji kila kitu.'"
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
Mungu hajabadilika kuwahusu watumishi wake waaminifu wanaohifadhi mavazi yao bila doa. Lakini wengi wanapaza sauti wakisema, 'Amani na salama,' ilhali maangamizi ya ghafula yanawajia. Isipokuwa toba ya kina ifanyike, isipokuwa watu wanyenyekeze mioyo yao kwa kukiri na kuupokea ukweli kama ulivyo katika Yesu, hawataingia kamwe mbinguni. Utakapofanyika utakaso katika safu zetu, hatutaketi kwa raha tena, tukijisifu kuwa matajiri na tumeongezewa mali, hatuhitaji kitu.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
"Ni nani awezaye kusema kwa kweli: 'Dhahabu yetu imejaribiwa motoni; mavazi yetu hayajatiwa doa na ulimwengu'? Nilimwona Mwalimu wetu akielekeza kwenye mavazi ya kile kinachoitwa haki. Akayavua, akaweka wazi unajisi uliokuwa umefichwa chini ya mavazi hayo. Kisha akaniambia: 'Je, huoni jinsi walivyofunika kwa unafiki unajisi wao na uozo wa tabia yao? "Jinsi gani mji mwaminifu umegeuka kuwa kahaba!" Nyumba ya Baba yangu imefanywa kuwa nyumba ya biashara, mahali ambapo uwepo wa Mungu na utukufu vimeondoka! Kwa sababu hii kuna udhaifu, na nguvu zinakosekana.'" Shuhuda, juzuu ya 8, 249, 250.