The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
"Siku za mwisho" zinawakilisha tangazo la kufunguliwa kwa hukumu katika harakati ya malaika wa kwanza, na katika harakati ya malaika wa tatu, kuhitimishwa kwa hukumu kunatangazwa. Katika "siku za mwisho" watu wa Mungu walinuliwa, na wanaendelea kuinuliwa ili kutangaza hukumu ya Mungu, lakini ili uwe mjumbe wa hukumu ya Mungu, lazima uielewe hukumu. Sifa kuu ya Uadventista wa Laodikia, kwa tabaka la wasomi na la wasio wasomi pia, ni kwamba hawajui hukumu ya Mungu. Manabii wote wanalenga zaidi siku za mwisho kuliko nyakati walizoishi wenyewe.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
"Kila mmoja wa manabii wa kale alinena kwa ajili ya wakati wao kwa kiwango kidogo kuliko kwa ajili ya wakati wetu, hivyo kwamba unabii wao unaendelea kutumika kwetu. 'Basi mambo haya yote yaliwapata wao kwa mifano; yakaandikwa ili kutuonya sisi, ambao miisho ya ulimwengu imetufikia.' 1 Wakorintho 10:11." Ujumbe Teule, kitabu cha 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Manabii wote wanaafikiana, hivyo unabii wao wote unatoa mfano uleule, na huo mfano ni wa siku za mwisho, ambazo ni siku za hukumu.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Na roho za manabii huwatii manabii. Kwa maana Mungu si Mungu wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Yerusalemu katika maono ya Ezekieli yanayoanza katika mlango wa nane, ni kanisa la Mungu, ambalo ndilo kanisa la Waadventista wa Sabato la Laodikia katika siku za mwisho. Milango wa nane na wa tisa katika kitabu cha Ezekieli hutambua makundi mawili ya waabudu katika hitimisho la hukumu ya nyumba ya Mungu. Kundi moja linawakilishwa na wazee ishirini na watano wanaosujudia jua, lakini wale wanaolia na kuugua kwa ajili ya machukizo yanayotendeka kanisani na nchini, hupokea muhuri wa Mungu. Katika mlango wa kumi na moja, maono ya Ezekieli yanaendelea kuonyesha adhabu ya wale wazee ishirini na watano wanaosujudia jua.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Zaidi ya hayo, roho alininyanyua juu, akanipeleka hadi lango la mashariki la nyumba ya Bwana, linaloelekea mashariki; na tazama, penye mlango wa lile lango kulikuwa na watu ishirini na watano; miongoni mwao nikamwona Jaazaniah mwana wa Azur, na Pelatiah mwana wa Benaiah, wakuu wa watu. Akaniambia, Mwana wa binadamu, hawa ndio watu wanaopanga uovu na kutoa shauri ovu katika mji huu; wanaosema, Haiko karibu; na tujenge nyumba; mji huu ni chungu, nasi ni nyama. Kwa hiyo, tabiri juu yao, tabiri, ewe mwana wa binadamu. Ndipo Roho wa Bwana akaja juu yangu, akaniambia, Sema: Hivi ndivyo asemavyo Bwana: Hivyo ndivyo mlivyosema, enyi nyumba ya Israeli; kwa maana nayajua mawazo yanayoingia akilini mwenu, yote. Mmezidisha waliouawa wenu katika mji huu, nanyi mmeijaza mitaa yake kwa waliouawa. Kwa hiyo, Bwana Mungu asema hivi: Waliouawa wenu mliowaweka katikati yake, hao ndiyo nyama, na mji huu ndio chungu; lakini nitawatoa kutoka katikati yake. Mmeogopa upanga; nami nitaleta upanga juu yenu, asema Bwana Mungu. Nami nitawatoa kutoka katikati yake, na kuwatia mikononi mwa wageni, nami nitatekeleza hukumu kati yenu. Ezekieli 11:1-9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Yerusalemu inatambuliwa kuwa “chungu,” na watu walioko Yerusalemu ni “nyama” inayopikwa katika chungu, ambacho ni sufuria. Hukumu ya waovu inayotekelezwa na malaika walio na silaha za kuangamiza mikononi mwao, wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu (maana Dada White anasema kwamba kutiwa muhuri kunakotajwa katika Ezekieli sura ya tisa ni kule kule kama kutiwa muhuri kunakotajwa katika Ufunuo sura ya saba), inajumuisha ukweli kwamba waovu wanaondolewa kutoka Yerusalemu. Wakati wa sheria ya Jumapili inayokuja hivi karibuni, Yerusalemu wa kiroho utasafishwa na kuinuliwa kama bendera juu ya milima yote.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Itakuwa katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, utainuliwa juu ya vilima; na mataifa yote yatamiminika kwake. Na watu wengi watakwenda na kusema, Njooni, na tuukwee mlima wa Bwana, nyumbani mwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutatembea katika mapito yake; kwa maana kutoka Sayuni itatoka sheria, na neno la Bwana kutoka Yerusalemu. Isaya 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Usafishaji unaofanywa kwa Yerusalemu wakati wa sheria ya Jumapili ni kuondolewa kwa Waadventista wa Laodikia, ambapo wanaobaki ni Waadventista wa Filadelfia tu. Kisha muundo wa kisheria wa shirika huisha, kwa kuwa serikali ya Marekani ndiyo chombo kinachodhibiti mpangilio wa kisheria uliowekwa mwaka 1863, na serikali ya Marekani inapolazimisha kuadhimisha Jumapili kote nchini, muundo wa kisheria wa Kanisa la Waadventista wa Sabato aidha hufutwa kisheria, au pengine jina lake hubadilishwa kisheria kuwa kitu cha aina ya Kanisa la Waadventista wa Jumapili.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Waovu walioko Yerusalemu wanapoondolewa kutoka kwenye sufuria na malaika waangamizaji, kanisa la Waadventista la Laodikia hukoma, na vuguvugu la Filadelfia linakuwa Yerusalemu wa kiroho linaloinuliwa kama bendera. Mika anawahutubia wazee wa kale, ambao Isaya anawaita watu wenye dharau wanaoita nuru giza na giza nuru, na kupitia swali anabainisha kwamba wale wazee wa kale walipaswa kujua "hukumu". Walipaswa kujua majira ya kujiliwa kwao.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Nikasema, Tafadhali sikilizeni, enyi vichwa vya Yakobo, nanyi enyi wakuu wa nyumba ya Israeli; je, si juu yenu kujua haki? Ninyi mnaouchukia wema na kupenda uovu; mnawavua ngozi zao juu yao, na kuwatoa nyama zao juu ya mifupa yao; tena mnakula nyama ya watu wangu, na kuwavua ngozi yao juu yao; nanyi mnaivunja mifupa yao, na kuikata-kata vipande vipande, kwa ajili ya sufuria, na kama nyama iliyo ndani ya chungu. Mika 3:1-3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Mungu alikusudia, na bado anakusudia kuwa watu wake wa siku za mwisho ‘wajue hukumu,’ na hukumu si dhana moja tu. Ni historia inayosonga hatua kwa hatua, ikiwa na vipengele kadhaa na alama maalum za njia. Ni kipindi cha kinabii kilichoanza mwaka 1798, na kinaendelea hadi mwisho wa milenia. Ni ya upelelezi na pia ya utekelezaji. Inatimizwa juu ya kila mwanadamu aliyewahi kuishi duniani, na pia juu ya malaika waliotimuliwa kutoka mbinguni. Vipindi vya hukumu ni uelewa muhimu kwa waaminifu wa Mungu katika siku za mwisho, kwa maana jibu la swali la Mika ni, ‘ndiyo, Israeli inapaswa kufahamu hukumu.’
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Yeremia anabainisha kwamba wazee wa Yerusalemu katika siku za mwisho wanawakilisha kilele cha "kurudi nyuma daima," kama kunavyoakisiwa na vizazi vinne vya uasi unaozidi kuongezeka, vinavyoashiriwa na machukizo manne yanayozidi kuongezeka ya sura ya nane ya Ezekieli. Yeremia anabainisha kwamba wazee hao wamejikita katika ushirikina, maana "wanaabudu" "jua, mwezi, na jeshi lote la mbinguni." Anabainisha kwamba wata "anguka, wala hawatainuka," kwa kuwa "wamelikataa neno la Bwana." Kwa sifa hizi Yeremia anabainisha kwamba "watu hawajui hukumu ya Bwana."
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Wakati huo, asema Bwana, watatoa mifupa ya wafalme wa Yuda, na mifupa ya wakuu wake, na mifupa ya makuhani, na mifupa ya manabii, na mifupa ya wenyeji wa Yerusalemu, kutoka makaburini mwao; nao wataitandaza mbele ya jua, na mwezi, na jeshi lote la mbinguni, waliowapenda, waliowatumikia, waliowafuata, waliowatafuta, na waliowaabudu; hazitakusanywa, wala kuzikwa; zitakuwa kama samadi juu ya uso wa nchi. Na mauti itachaguliwa kuliko uzima na mabaki yote ya hao waliobaki wa jamaa hii mbovu, waliobaki katika mahali pote nilipowafukuza, asema Bwana wa majeshi. Tena utawaambia, Hivi asema Bwana; Je, wakianguka, hawainuki? je, akigeuka, harudi? Mbona basi watu hawa wa Yerusalemu wamerudi nyuma kwa ukengeufu wa daima? Wameshikilia udanganyifu, wamekataa kurudi. Nikasikiliza na kusikia, lakini hawakuzungumza yaliyo sawa; hakuna mtu aliyejutia uovu wake, akisema, Nimefanya nini? Kila mtu akageukia njia yake, kama farasi ajirushae vitani. Naam, korongo wa angani ajua majira yake yaliyoamriwa; na hua, na tanduku, na mbayuwayu hushika wakati wa kuja kwao; lakini watu wangu hawaujui hukumu ya Bwana. Mwasemaje, Sisi ni wenye hekima, na sheria ya Bwana iko pamoja nasi? Tazama, hakika wameifanya kuwa ya ubatili; kalamu ya waandishi imetenda kwa udanganyifu. Wenye hekima wameaibishwa, wametahayari na kushikwa; tazama, wamelikataa neno la Bwana; basi, hekima gani iliyo ndani yao? Yeremia 8:1-9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Katika sura ya tano, Yeremia anawatambua wale wasiojua hukumu ya Bwana kuwa "wapumbavu."
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Kimbieni huku na huko katika mitaa ya Yerusalemu, mkaone sasa, mkatambue, na mtafute katika viwanja vyake vya wazi, kama mnaweza kumpata mtu, ikiwa yupo ye yote atendaye hukumu, atafutaye kweli; nami nitasamehe mji huu. Nao ijapokuwa husema, Bwana aishi; hakika wanaapa kwa uongo. Ee Bwana, je, macho yako si juu ya kweli? Umewapiga, lakini hawakuhuzunika; umewateketeza, lakini wamekataa kupokea maonyo; wameifanya nyuso zao kuwa ngumu kuliko jiwe; wamekataa kurejea. Kwa hiyo nikasema, Hakika hawa ni maskini; ni wapumbavu; maana hawaujui njia ya Bwana, wala hukumu ya Mungu wao. Yeremia 5:1-4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Katika siku za mwisho za Uadventista wa Laodikia, wale wanaowakilishwa kama wanawali wapumbavu wa mfano wa wanawali kumi, ambao Dada White anabainisha kuwa unawakilisha “uzoefu wa watu wa Waadventista,” “hawaujui njia ya Bwana, wala hukumu ya Mungu wao.” Katika sura inayofuata Yeremia anaeleza kwamba “njia” ya Bwana ni “njia za kale,” lakini Waadventista wa Laodikia wapumbavu wanakataa kuitembea, wala kusikiliza sauti ya tarumbeta. “Tarumbeta” ni ishara ya hukumu, ambayo bila shaka, Waadventista wa Laodikia wapumbavu hawajui.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Hivi ndivyo asemavyo Bwana: Simameni katika njia, mkaone, mkaulize habari za mapito ya zamani, palipo njia iliyo njema, mkatembee humo, nanyi mtapata pumziko kwa nafsi zenu. Lakini walisema, Hatutatembea humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini walisema, Hatutasikiliza. Kwa hiyo, enyi mataifa, sikieni; nanyi, ee kusanyiko, jueni lililo miongoni mwao. Ee nchi, sikia: tazama, nitaleta uovu juu ya watu hawa, yaani matunda ya mawazo yao, kwa sababu hawakuyasikiliza maneno yangu, wala hawakuisikiliza sheria yangu, bali waliikataa. Yeremia 6:16-19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
"Uovu" unaoletwa juu ya "kusanyiko" lililokataa "kusikiliza sauti ya tarumbeta," na "kutembea" katika "njia za kale," ambako "raha" ya mvua ya mwisho ingepatikana, hutokea pale "kusanyiko" "linapokataa Sheria Yake" wakati wa sheria ya Jumapili inayokuja hivi karibuni.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Matumizi ya mara tatu ya Eliya hutambua kazi ya mjumbe na harakati katika wakati wa hukumu ya utekelezaji, itakayoanza wakati wa sheria ya Jumapili inayokuja karibuni. Yanayohusiana kwa karibu na matumizi ya mara tatu ya Eliya ni matumizi ya mara tatu ya mjumbe anayeandaa njia kwa Mjumbe wa Agano. Matumizi ya mara tatu ya mjumbe anayeandaa njia yanatambua kazi ya mjumbe na harakati katika wakati wa hukumu ya upelelezi. Mjumbe anayeandaa njia, na Eliya, ni matumizi ya mara tatu yanayohusiana kwa karibu, kama ilivyo matumizi ya mara tatu ya Roma pamoja na matumizi ya mara tatu ya kuanguka kwa Babeli, lakini yana tofauti muhimu zinazohusishwa na hukumu ya Mungu.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Matumizi ya mara tatu ya Eliya na matumizi ya mara tatu ya mjumbe anayemtayarishia njia Mjumbe wa Agano yanahusishwa na kazi mbili tofauti za hukumu ambazo hutimizwa na Mungu, kupitia mjumbe Wake aliyechaguliwa na harakati inayoungana na ujumbe wa mjumbe huyo. Kazi hizo mbili zinahusishwa na vipindi viwili tofauti vya hukumu, ingawa kuna mwingiliano kati ya ishara.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Kazi ya Eliya wa tatu na wa mwisho inahusiana na hukumu ya utekelezaji ya muungano wa pande tatu wa Babeli ya kisasa, na kazi ya mjumbe anayeandaa njia inahusiana na hukumu ya uchunguzi na kutakaswa kwa watu wa Mungu. Malaki sura ya tatu inatanguliwa na aya ya mwisho ya sura ya pili.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Mmemchosha Bwana kwa maneno yenu. Lakini mnasema, Tumemchosha kwa namna gani? Kwa kuwa mnasema, Kila atendaye uovu ni mwema machoni pa Bwana, naye hupendezwa nao; au, Yuko wapi Mungu wa hukumu? Tazama, nitatuma mjumbe wangu, naye ataandaa njia mbele yangu; na Bwana, ambaye mnamtafuta, atakuja ghafula hekaluni mwake, naam, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayeweza kusimama atakapotoekana? Kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili watoe kwa Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama siku za kale, na kama miaka ya zamani. Malaki 2:17-3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Katika siku za mwisho, kulingana na ushuhuda wa Malaki, Mungu anachoshwa na Uadventista wa Laodikia unaoshikilia uasi wa mwaka 1888. Uasi wa mwaka 1888 ulitiwa mfano na uasi wa Kora, Dathani na Abiramu, na hoja ya kimafundisho ya uasi wa Kora ilikuwa iwapo wale wanaotenda uovu bado ni wenye haki machoni pa Bwana.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Hata Kora, mwana wa Ishari, mwana wa Kohathi, mwana wa Lawi, na Dathani na Abiramu, wana wa Eliabu, na Oni, mwana wa Pelethi, wa wana wa Reubeni, wakatwaa watu; wakainuka mbele ya Musa, pamoja na baadhi ya wana wa Israeli, wakuu mia mbili na hamsini wa mkutano, waliotajika katika kusanyiko, watu wenye sifa; wakajikusanya kinyume cha Musa na kinyume cha Haruni, wakawaambia, Mnachukua juu yenu mengi mno, kwa kuwa kusanyiko lote ni watakatifu, kila mmoja wao, na Bwana yuko kati yao; mbona basi mnajikweza juu ya kusanyiko la Bwana? Hesabu 16:1-3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Katika siku za mwisho, Mungu amechoshwa na Waadventista wa Laodikia wanaoshikilia uasi wa mwaka 1957, yaani dhihirisho tu la uasi wa mwaka 1888 lililofanywa tamko rasmi. Kitabu Questions on Doctrine kiliusimika rasmi uasi wa mwaka 1888, uliokuwa marudio ya uasi wa Kora, Dathani na Abiramu, kulingana na ushuhuda wa malaika aliyemwagiza Dada White abaki katika mkutano wa mwaka 1888 ili kurekodi marudio ya historia ya uasi wa Kora. Wanaume mia mbili hamsini wenye sifa walikusanyika pamoja na Kora, Dathani na Abiramu kumpinga Musa, mwakilishi wa Mungu, katika uasi huo.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Wanaume ishirini na watano wanaosujudia jua katika Ezekieli sura ya nane, huwakilisha zaka, yaani sehemu ya kumi ya wanaume mia mbili na hamsini waliofukiza uvumba katika uasi wa Kora, Dathani na Abiramu, uasi uliokuwa mfano wa viongozi wa uasi wa mwaka 1888, ambao uasi wao wa mafundisho uliwekwa rasmi mwaka 1957, kwa kuchapishwa kwa kitabu Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Uasi wa Korah, Dathan na Abiram ulikataa “hukumu” ambayo Mungu alikuwa ametangaza, iliyowahukumu kutangatanga jangwani kwa miaka arobaini. Uadventista wa Laodicea ulianza kutangatanga katika jangwa la Laodicea mwaka 1863, baada ya kukataa ujumbe wa Laodicea uliowasilishwa mwaka 1856, ambao ulileta hukumu ya kutangatanga jangwani kwa miaka mingi zaidi, kwa sababu ya ukosefu wao wa imani. Katika uasi wa mwaka 1888, bado hawakuwa tayari kukubali ujumbe wa Laodicea uliokuwa umeletwa na Wazee Jones na Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Wale walioasi mwaka 1888 hawakukataa tu mamlaka ya kiroho ya Wazee Jones na Waggoner, bali pia mamlaka ya nabii Ellen White na ya Roho Mtakatifu, kwa maana walionyesha kwa vitendo wazo kwamba kusanyiko lote lilikuwa takatifu sawasawa.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Mnamo mwaka 1863, walikuwa wamerudi kula pamoja na nabii wa uongo wa Betheli, na kwa kufanya hivyo hatimaye walikubali ufafanuzi wa wokovu uliowakilishwa na uasi wa Kora, kisha wakaweka rasmi fundisho hilo la uongo katika kitabu kiitwacho Questions on Doctrine. Fundisho hilo ni ufafanuzi wa uongo wa "kuhesabiwa haki kwa imani."
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Uasi wa 1863 ulikuwa mwanzo wa kukataliwa kwa vito vya thamani vya Miller vilivyoonyeshwa juu ya vibao viwili vya Habakuki. Katika Habakuki sura ya pili, “mjadala” wa mstari wa kwanza hatimaye huzalisha makundi mawili ya waabudu ambao hudhihirishwa kutokana na kutokubaliana kwao kuhusu ujumbe uliokawia.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tazama, roho yake iliyoinuliwa si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
"Imani" ya "mwenye haki" katika "mjadala" wa Habakuki sura ya pili, ilitegemea "maono" yaliyokuwa yameandikwa waziwazi juu ya mbao. Katika uasi wa mwaka 1863, hatua ya kwanza ya kuondoa kile kilichoandikwa juu ya mbao ilitekelezwa na wale ambao hawakuwa tena na imani ya "mwenye haki." Uasi wa mwaka 1863 uliwakilisha mbegu ya kwanza ya uasi ambayo hatimaye ingeweka rasmi ufafanuzi wa uongo wa fundisho la kuhesabiwa haki kwa imani mnamo mwaka 1957.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Bwana, katika rehema zake kuu, alituma ujumbe wa thamani kuu sana kwa watu wake kupitia Wazee Waggoner na Jones. Ujumbe huu ulikusudiwa kumweka wazi zaidi mbele ya ulimwengu Mwokozi aliyeinuliwa, dhabihu kwa ajili ya dhambi za ulimwengu wote. Uliwasilisha kuhesabiwa haki kwa imani katika Mdhamini; uliwaalika watu kupokea haki ya Kristo, ambayo hudhihirishwa katika utii wa amri zote za Mungu. Wengi walikuwa wamempoteza Yesu machoni pao. Walihitaji macho yao yaelekezwe kwa utu wake wa Kimungu, stahili zake, na upendo wake usiobadilika kwa familia ya wanadamu. Nguvu zote zimewekwa mikononi mwake, ili awagawie wanadamu zawadi tele, akiwajalia binadamu wasio na msaada zawadi isiyokadirika ya haki yake mwenyewe. Huu ndio ujumbe ambao Mungu aliamuru upelekwe ulimwenguni. Huo ndio ujumbe wa malaika wa tatu, unaopaswa kutangazwa kwa sauti kuu, na uandamane na kumiminwa kwa Roho wake kwa kipimo kikubwa.” Ushuhuda kwa Wahudumu, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
"Ukweli wa wakati huu, ujumbe wa malaika wa tatu, unapaswa kutangazwa kwa sauti kuu, yaani kwa nguvu inayoongezeka, tunapokaribia jaribio kuu la mwisho." The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
"Wakati wa kujaribiwa umekaribia sana, kwa kuwa kilio kikuu cha malaika wa tatu tayari kimeanza katika ufunuo wa haki ya Kristo, Mkombozi anayesamehe dhambi. Huu ndio mwanzo wa nuru ya yule malaika ambaye utukufu wake utajaza dunia yote." Ujumbe Teule, kitabu cha 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.