In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.
Katika makala iliyotangulia tulikuwa tukioanisha Eliya na historia ya kuanzia mwaka 1798 hadi 1844. Eliya anaingia kwa namna ya kialama katika historia hiyo wakati William Miller alipoinuliwa kutangaza ujumbe wa malaika wa kwanza. Mjane wa Sarepta anawakilisha kanisa laaminifu linalokusanya vijiti viwili, yaani mataifa mawili ambayo yangekuwa taifa moja tarehe 22 Oktoba 1844.
And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.
Na uwaambie, Hivi asema Bwana Mungu; Tazama, nitawatoa wana wa Israeli kutoka miongoni mwa mataifa walikokwenda, nami nitawakusanya kutoka pande zote, na kuwaleta katika nchi yao wenyewe; Nami nitawafanya kuwa taifa moja katika nchi, juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme kwao wote; wala hawatakuwa tena mataifa mawili, wala hawatagawanyika tena kuwa falme mbili kamwe; Wala hawatajitia unajisi tena kwa sanamu zao, wala kwa machukizo yao, wala kwa maasi yao yoyote; bali nitawaokoa kutoka katika maskani zao zote walikokuwa wametenda dhambi, nami nitawatakasa; hivyo watakuwa watu wangu, nami nitakuwa Mungu wao. Na Daudi mtumishi wangu atakuwa mfalme juu yao; nawo wote watakuwa na mchungaji mmoja; watakwenda pia katika hukumu zangu, na kushika amri zangu, na kuzitenda. Nao watakaa katika nchi niliyompa Yakobo mtumishi wangu, ambayo baba zenu walikaa; nao watakaa humo, wao, na watoto wao, na wana wa watoto wao, hata milele; na mtumishi wangu Daudi atakuwa mkuu wao milele. Tena nitaweka agano la amani pamoja nao; litakuwa agano la milele pamoja nao; nami nitawaweka, na kuwazidisha, nami nitaweka mahali patakatifu pangu katikati yao milele. Na hema langu pia litakuwa pamoja nao; naam, nitakuwa Mungu wao, nao watakuwa watu wangu. Na mataifa watajua ya kwamba mimi Bwana nawatakasa Israeli, wakati mahali patakatifu pangu litakapokuwa katikati yao milele. Ezekieli 37:21-28.
There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.
Kuna baraka kadhaa ambazo Ezekieli anazibainisha kuwa zimeahidiwa kwa ajili ya fito mbili, ambazo ni mataifa mawili yanayoungana kuwa taifa moja. Tutaanza kwa kuzingatia baraka nne kati ya hizo ambazo Dada White amezitaja kama “kuja” mara nne, ambazo zote zilitimizwa kwa wakati mmoja, tarehe 22 Oktoba, 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.
The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”
Ujio wa kwanza anaourejelea Dada White, ni ujio wa kuhani mkuu kwa ajili ya "kusafishwa kwa patakatifu," uliopaswa kufanyika mwishoni mwa miaka elfu mbili na mia tatu. Aya hiyo inatoa jibu kwa swali la Danieli sura ya nane, aya ya kumi na tatu, linalouliza, "Hata lini yatadumu maono kuhusu sadaka ya kila siku, na uhalifu wa ukiwa, hadi kutoa patakatifu na jeshi kutiwa chini ya miguu?" Aya ya kumi na nne inaonyesha kwamba usafishaji wa patakatifu ungeanza mwishoni mwa miaka elfu mbili na mia tatu. Ezekieli anasema kwamba Mungu "atawachukua wana wa Israeli kutoka kati ya mataifa, walikokwenda, na atawakusanya kutoka pande zote, ... na taifa hilo linalokusanywa halitajitia tena unajisi" kwa kuwa Mungu "atawasafisha: hivyo watakuwa watu wangu, nami nitakuwa Mungu wao."
On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.
Tarehe 22 Oktoba 1844, ‘ujio’ wa pili aliourejelea Dada White ulikuwa utimilifu wa Danieli sura ya saba, aya ya kumi na tatu, inayobainisha kwamba Mwana wa Adamu angekuja kwa Mzee wa Siku ili kupokea ufalme. Ezekieli anasema kwamba Mungu “atawafanya kuwa taifa moja katika nchi juu ya milima ya Israeli; na mfalme mmoja atakuwa mfalme kwao wote.” Ezekieli anamwakilisha Kristo kama mfalme kwa jina la “Daudi,” anaposema kwamba “Daudi, mtumishi wangu, atakuwa mfalme juu yao.” Pia anamtambua Kristo, kama Daudi, kuwa “mchungaji wao mmoja” na kwamba “mtumishi wangu Daudi” pia “atakuwa mkuu wao milele.” Kwa ufafanuzi, mfalme anahitaji cheo chake cha kifalme, na anahitaji eneo la kutawala pamoja na raia wa ufalme wake. Ikiwa hakuna raia, hapatakuwa na ufalme.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Niliona katika maono ya usiku, na tazama, mmoja aliyefanana na Mwana wa Adamu akaja pamoja na mawingu ya mbinguni; akaja kwa Yule wa Siku za Kale, wakamleta karibu mbele zake. Naye akapewa mamlaka, na utukufu, na ufalme, ili watu wote, mataifa yote, na lugha zote wamtumikie; mamlaka yake ni mamlaka ya milele, isiyopita, na ufalme wake ni ule usioweza kuangamizwa. Danieli 7:13, 14.
The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”
"Ujio" wa tatu uliotambuliwa na Dada White ulikuwa wakati Kristo, kama "mjumbe wa agano" alikuja ghafla hekaluni kwake ili kuwatakasa wana wa Lawi. Ezekieli anasema kwamba Kristo "atawatakasa; hivyo watakuwa watu wangu, nami nitakuwa Mungu wao," na kwamba "tena" angefanya "agano la amani nao," ambalo litakuwa "agano la milele." Agano hilo lingekamilishwa wakati Mungu ange "weka" "patakatifu pake katikati yao," na kwamba "mataifa watajua ya kuwa mimi Bwana nawafanya Israeli kuwa watakatifu, wakati patakatifu pangu litakapokuwa katikati yao."
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 3:1–4.
Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, yule mjumbe wa agano, mnayemfurahia; tazama, anakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka kwa haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.
The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”
Mjumbe aliyeandaa njia kwa ajili ya Kristo, "mjumbe wa agano" katika historia ya 1798 hadi 1844, alikuwa Eliya, kama alivyowakilishwa na William Miller. Wakati Kristo alipoingia ghafla hekaluni Mwake, aliwatakasa "wana wa Lawi" kama "moto wa msafishaji."
The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.
Ujio mwingine uliotimizwa tarehe 22 Oktoba, 1844, ulikuwa ujio wa bwana arusi. Mara mbili Ezekieli anabainisha kwamba taifa lililokusanywa kutoka kwa fito mbili litakuwa "watu" wa Mungu, na kwamba Yeye "atakuwa Mungu wao." Hili lilitekelezwa kwa ndoa. Tarehe 22 Oktoba, 1844, unabii nne zilizotimizwa ambazo Dada White anazirejelea zote zinatambuliwa na ushuhuda wa fito mbili za Ezekieli.
Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”
Eliya anamwakilisha mjumbe anayeandaa njia kwa ajili ya mjumbe wa agano. Kristo alimtambua Yohana Mbatizaji kuwa mjumbe aliyeandaa njia kwa ujio wake wa kwanza. Dada White alimtambua William Miller kama Eliya, na Miller aliandaa njia ili Kristo aje kama "kuhani mkuu," "Mwana wa Adamu," "mjumbe wa agano" na "Bwana-arusi."
After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.
Baada ya miaka mitatu na nusu, Eliya alikuja kutoka Sarepta, ambako alikuwa amekaa na yule mjane na mwanawe, akamwamuru Ahabu kuwaita Israeli wote Karmeli. Ezekieli anasema kwamba mataifa watajua ya kwamba Mungu ndiye Mungu, atakapoweka patakatifu pake katikati ya taifa lililokusanywa pamoja kutoka kwa zile fito mbili. Kwenye Mlima Karmeli, Eliya aliwaambia Israeli wachague kama Mungu ndiye Mungu au Baali ndiye mungu, lakini aliweka swali hilo katika muktadha si tu wa ni nani alikuwa Mungu wa kweli, bali pia wa ni nani alikuwa nabii wa kweli.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Na Eliya akaja kwa watu wote, akasema, Hata lini mtasitasita kati ya mawazo mawili? Kama Bwana ni Mungu, mfuateni; lakini kama Baali, mfuateni yeye. Watu hawakumjibu hata neno. Kisha Eliya akawaambia watu, Mimi, mimi peke yangu tu, nimesalia nabii wa Bwana; lakini manabii wa Baali ni watu mia nne hamsini. 1 Wafalme 18:21, 22.
All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.
Waisraeli wote, akiwemo Ahabu, walijua kwamba Mungu wa Eliya ndiye Mungu, wakati moto uliposhuka kutoka mbinguni na kuteketeza sadaka ya Eliya. Kushuka kwa moto kwenye Mlima Karmeli kunaashiria wakati ambapo Mungu aliweka patakatifu pake katikati ya taifa lililoundwa kwa fimbo mbili. Muujiza wa moto kwenye Mlima Karmeli ulionyesha kwamba Mungu ndiye Mungu, na Baali alikuwa mungu wa uongo.
The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.
Muujiza huko Sarepta, wakati Eliya alipomlalia mara tatu mwana wa mjane aliyekuwa amekufa, ulimthibitishia kwamba Eliya alikuwa mtu wa Mungu, na muujiza huko Karmeli ulitimiza jambo hilo hilo. Si tu kwamba moto wa Karmeli ulithibitisha kwamba Mungu ni Mungu, bali pia ulionyesha kwamba Eliya alikuwa nabii wa kweli wa Mungu, kinyume na manabii wa Baali na manabii wa mabustani ya miti. Katika historia ya 1840 hadi 1844, Miller na Wamilleraiti walithibitishwa kuwa manabii wa kweli, kinyume na manabii wa uongo wa Uprotestanti murtadi, ambao katika historia hiyo hiyo walidhihirisha kuwa walikuwa binti za Yezebeli.
Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.
Eliya huko Karmeli anawakilisha kazi ya kubainisha pembe ya kweli ya Uprotestanti, kwa kuwa ufalme wa sita wa unabii wa Biblia, mnyama wa nchi wa Ufunuo sura ya kumi na tatu, una pembe ya Uprotestanti na pembe ya Ujamhuri, nao ulikuwa umeanza tu utawala wake mwaka 1798. Mwaka 1798, mwishoni mwa miaka mitatu na nusu ya utawala wa Yezebeli, Eliya alikuja kutoka Sarepta ili kuweka bayana ni kanisa lipi lililokuwa pembe ya Uprotestanti ya mnyama wa nchi.
The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”
Mjane wa Sarepta alikuwa akisafiri kutoka katika historia ya Thyatira hadi kwenye arusi, ambako ujane wake ungeondolewa. Mwanawe aliyefufuliwa anawakilisha wale waliouawa na Yezebeli wakati wa miaka mitatu na nusu ya ukame. Fito mbili alizokuwa akizikusanya kwa ajili ya moto zilikuwa nyumba mbili za Israeli halisi ambazo zilipaswa kukusanywa pamoja kuwa taifa moja, na taifa hilo lilikuwa Israeli wa kiroho. Mjane alikuwa anakusudia kutumia fito hizo mbili kuwasha moto, jambo lililotokea Karmeli na tarehe 22 Oktoba, 1844, wakati mjumbe wa agano aliwatakasa wana wa Lawi kwa "moto wa msafishaji."
Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.
Moto ni ishara ya kumiminwa kwa Roho wa Mungu, jambo lililotokea Karmeli na katika Kilio cha Usiku wa Manane kilichofikia kilele tarehe 22 Oktoba 1844.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.
Na siku ya Pentekoste ilipotimia, walikuwa wote mahali pamoja kwa nia moja. Kukaja ghafla toka mbinguni uvumi kama wa upepo wa kasi ukienda, ukaijaza nyumba yote waliyokuwa wameketi. Kukawatokea ndimi zilizogawanyika, kama ndimi za moto; ikakaa juu ya kila mmoja wao. Wote wakajazwa Roho Mtakatifu, wakaanza kusema kwa lugha nyingine, kama Roho alivyowajalia kutamka. Matendo ya Mitume 2:1-4.
The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.
Kumiminwa kwa Roho kunawakilisha kutangazwa kwa ujumbe, na mjane alikuwa anaenda kuwasha moto, ili aweze kuandaa chakula cha kula, ambacho ni ujumbe.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Kisha nikaenda kwa yule malaika, nikamwambia, Nipe kile kitabu kidogo. Naye akaniambia, Twaa, ukile chote; nacho kitakutia uchungu tumboni, lakini kinywani mwako kitakuwa kitamu kama asali. Nikakitwaa kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila chote; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara tu nilipokwisha kukila, tumbo langu likawa chungu. Ufunuo 10:9, 10.
The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.
Ujumbe ambao Ahabu alimwambia Yezebeli mara moja ulikuwa kwamba Mungu wa Eliya ndiye Mungu wa kweli, kwani Ahabu alikuwa ameshuhudia tu kwamba Mungu wa Eliya alijibu kwa moto. Ujumbe uliofunuliwa mara moja mnamo Oktoba 22, 1844 ulikuwa ujumbe wa malaika wa tatu. Katika hali zote mbili, ujumbe uliotolewa na Ahabu au ujumbe wa malaika wa tatu unamghadhibisha Yezebeli.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Lakini habari zitokazo mashariki na kaskazini zitamfadhaisha; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu na kuwaangamiza wengi kabisa. Danieli 11:44.
Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.
"Habari kutoka mashariki na kaskazini" za Danieli inawakilisha ujumbe unaomkasirisha mfalme wa kaskazini, ambaye ni Yezebeli, naye anaanzisha mateso ya mwisho katika historia ya dunia. Ujumbe huo uliwakilishwa na ujumbe wa Ahabu kwa Yezebeli, na kuwasili kwa ujumbe wa malaika wa tatu wakati wa kufunguliwa kwa hukumu mwaka 1844.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.
Naye Ahabu akamwambia Yezebeli yote aliyoyafanya Eliya, na pia jinsi alivyowaua manabii wote kwa upanga. Ndipo Yezebeli akamtumia Eliya mjumbe, akisema, Miungu na wanifanyie hivyo, tena zaidi ya hivyo, nisipoufanya uhai wako uwe kama uhai wa mmoja wao kufikia kesho wakati kama huu. 1 Wafalme 19:1, 2.
Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.
Eliya, kama ishara, anawakilishwa kupitia kipindi cha jangwani cha mwaka 538 hadi 1798. Kisha mwaka 1798, Eliya anaonekana katika historia kama William Miller. Mwaka 1844, Eliya anaita moto wa Kilio cha Usiku wa Manane ushuke kutoka mbinguni. Kisha mwaka 1863, Eliya na ujumbe wake walikataliwa. Ujumbe wake ulikuwa ule wa Musa wa “mara saba,” uliowakilishwa pia na ujumbe wa vijiti viwili vya Ezekieli. Kukusanywa kwa vile vijiti viwili mwishoni mwa kutawanyika kwao kulikuwa ni ujumbe wa mjane wa Sarepta, naye alikusanya vile vijiti viwili kabla ya kuandaa chakula.
Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.
Uadventista wa Millerite, kulingana na James na Ellen White, ukawa Uadventista wa Laodikia mwaka 1856, na walipokataa baadaye ujumbe wa Eliya wa ‘mara saba’ za Musa mwaka 1863, waliondoa uwezo wa kimantiki wa kuelewa ongezeko la maarifa kuhusu ‘mara saba’ ambalo Mungu alikuwa amekusudia kulileta mwaka 1856 (kupitia makala nane ambazo Hiram Edson hakuzikamilisha.) Walilazimishwa na mantiki kuanza kubomoa mfumo wa kimsingi wa kweli ambao malaika walimwongoza William Miller kuuweka pamoja. Jiwe la kwanza alilogundua Miller lilikuwa jiwe la msingi ambalo Uadventista wa Laodikia lingejikwaa nalo katika historia yake yote. Kukataa jiwe hilo la kwanza la ukweli kulizalisha upofu wa Laodikia, dalili inayoweza kutibika, lakini mara chache hufuatiliwa.
The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.
Usafishaji wa hekalu ulioanza tarehe 22 Oktoba 1844, ulihusisha usafishaji wa "jeshi" lililokuwa limekanyagwa pamoja na patakatifu katika Danieli 8:13. Jeshi hilo liliwakilishwa na "fito mbili" ambazo mjane wa Sarepta alikuwa amekusanya kwa ajili ya moto. Fito hizo mbili zilikuwa nyumba mbili za Israeli ya kale ya kimwili. Efraimu na Yuda wa kimwili walipaswa kukusanywa kuwa taifa moja la kiroho, na kutakaswa na mjumbe wa agano wakati wa ufunguzi wa hukumu. Mataifa hayo mawili ndiyo "jeshi" ambalo lilikuwa limekanyagwa.
Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.
Ahadi ya Ezekieli ilikuwa kwamba Mungu ange "kuwatoa wana wa Israeli kutoka kati ya mataifa, walikokwenda", na ange "kuwakusanya" "na kuwaleta katika nchi yao wenyewe." Nchi ya Israeli halisi ilikuwa nchi tukufu, au nchi ya ahadi, au Yuda. Nchi tukufu ya kiroho mwaka 1798 ilikuwa nchi ya mnyama wa nchi mwenye pembe mbili wa Ufunuo kumi na tatu.
In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.
Katika siku ile nilipowainulia mkono wangu, ili kuwatoa katika nchi ya Misri na kuwapeleka katika nchi niliyoipeleleza kwa ajili yao, inayotiririka maziwa na asali, iliyo fahari ya nchi zote. . . . Lakini pia niliwainulia mkono wangu jangwani, ya kwamba sitawaingiza katika nchi niliyokuwa nimewapa, inayotiririka maziwa na asali, iliyo fahari ya nchi zote. Ezekieli 20:6, 15.
The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.
Nyumba mbili halisi za Israeli ziliishi katika nchi iliyokuwa "utukufu wa nchi zote," nchi iliyokuwa "ikitiririka" kwa "maziwa na asali." Wakati nyumba mbili halisi za Israeli zilipokusanywa pamoja kama Israeli wa kiroho, walipewa ahadi ya kuwekwa katika nchi yao wenyewe. Nchi "tukufu" ya kiroho ndiko ambako harakati ya Wamilleri mwanzoni na harakati ya mia moja arobaini na nne elfu mwishoni zinapatikana wakati wa utawala wa mnyama wa nchi. Harakati inayowakilisha mia moja arobaini na nne elfu ingeweza tu kuanzishwa katika nchi ya yule mnyama wa nchi. Harakati inayodai kuwa harakati ya malaika wa tatu kutoka nchi nyingine yoyote ni bandia, kwa kuwa Alfa na Omega daima huonyesha mwisho kwa mwanzo.
“The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .
Rehema na baraka za Mungu zisizo na kifani zimemiminwa juu ya taifa letu, limekuwa nchi ya uhuru, na utukufu wa ulimwengu wote. Lakini badala ya kumrudishia Mungu shukrani, badala ya kumheshimu Mungu na sheria yake, wanaojiita Wakristo wa Marekani wamechachazwa na kiburi, tamaa ya mali, na roho ya kujitosheleza. . . .
“The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
Wakati umefika ambapo hukumu imeanguka mitaani, na uadilifu hauwezi kuingia, na yeye aachaye uovu hujifanya mawindo. Lakini mkono wa Bwana si mfupi hata usiweze kuokoa, wala sikio lake si zito hata lisisikie. Watu wa Marekani wamekuwa watu waliopendelewa; lakini wanapozuia uhuru wa kidini, wakiliacha Uprotestanti, na kuupa kibali Upapa, kipimo cha hatia yao kitajaa, na ‘uasi wa kitaifa’ utasajiliwa katika vitabu vya mbinguni. Matokeo ya uasi huu yatakuwa maangamizi ya kitaifa. Review and Herald, Mei 2, 1893.
Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.
Danieli sura ya nane, aya za kumi na tatu na kumi na nne, zinabainisha kukanyagwa chini kwa vyote viwili: mahali patakatifu na jeshi. Jeshi hilo lilikuwa nyumba mbili za Israeli halisi. Yerusalemu ilikanyagwa chini katika kipindi cha miaka elfu moja mia mbili na sitini ya Enzi za Giza.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Na nikapewa mwanzi mfano wa fimbo; na yule malaika akasimama, akasema, Inuka, ukapime hekalu la Mungu, na madhabahu, na wale wanaoabudu humo. Lakini ua lililo nje ya hekalu uache, wala usilipime; kwa maana limekabidhiwa kwa Mataifa; nao wataukanyaga mji mtakatifu chini ya miguu kwa miezi arobaini na miwili. Ufunuo 11:1, 2.
John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.
Yohana katika sura ya kumi na moja ya Ufunuo aliambiwa apime si hekalu tu, bali pia "wale wanaoabudu humo." Yohana aliwekwa kinabii tarehe 22 Oktoba 1844, alipoamriwa kupima hekalu na wale wanaoabudu humo.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Nami nikakitwaa kijitabu kutoka mkononi mwa malaika, nikakila chote; kilikuwa kitamu kinywani mwangu kama asali; na mara tu nilipokila, tumbo langu likawa chungu. Ufunuo 10:10.
In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”
Katika mstari wa kumi wa sura ya kumi ya Ufunuo, Yohana aliwakilisha kukatishwa tamaa kwa uchungu kulikotokea tarehe 22 Oktoba, 1844, na aliambiwa mara moja apime patakatifu pamoja na jeshi. Mada ya swali la Danieli sura ya nane, mstari wa kumi na tatu, ni kukanyagwa chini kwa patakatifu na jeshi. Yohana anatujulisha kwamba "Mataifa" "watakanyaga chini" "mji mtakatifu" kwa "miezi arobaini na miwili." Hiyo miezi arobaini na miwili ilikuwa miaka mitatu na nusu ya Eliya. Ilikuwa Enzi za Giza kuanzia 538 hadi 1798. Akiwa amesimama kinabii tarehe 22 Oktoba, 1844, Yohana aliambiwa aache ua na "usiupime, kwa maana ulipewa kwa Mataifa, nao mji mtakatifu wataukanyaga chini miezi arobaini na miwili."
When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.
Wakati Yohana aliambiwa apime 'hekalu, na madhabahu, na wale wanaoabudu humo'; kulingana na maneno ya Danieli sura ya nane aya ya kumi na tatu, aliambiwa apime patakatifu na jeshi. Ikiwa Yohana aliambiwa 'kutohesabu' miaka elfu moja mia mbili na sitini, basi alipaswa kupima kuanzia 1798 hadi pale alipokuwa amesimama mwaka 1844. 1798 hadi 1844, inapopimwa, inawakilisha miaka arobaini na sita. Mwanzo wa miaka arobaini na sita ulikuwa mwaka 1798, wakati 'mara saba' za Musa dhidi ya nyumba ya kaskazini ya Israeli zilipotimia. Mwisho wa miaka arobaini na sita ulikuwa mwaka 1844, wakati 'mara saba' za Musa dhidi ya nyumba ya kusini ya Israeli zilipotimia. Kipimo cha Yohana ni sawa na miaka arobaini na sita. Idadi ya arobaini na sita inaashiria hekalu. Yesu alisema, 'Vunjeni hekalu hili, nami kwa siku tatu nitaliinua,' lakini Wayahudi waliobishana walidai kwamba hekalu lilikuwa limejengwa kwa muda wa miaka arobaini na sita.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.
Yesu akawajibu, akawaambia, Vunjeni hekalu hili, nami katika siku tatu nitaliinua. Ndipo Wayahudi wakasema, Hekalu hili lilijengwa kwa miaka arobaini na sita, nawe utaliinua katika siku tatu? Lakini alikuwa akinena juu ya hekalu la mwili wake. Yohana 2:19-21.
Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.
Yesu alichukua mwili wa Adamu baada ya Adamu kuanguka, pamoja na upotovu wake wote uliorithiwa, ili kuweka mfano kwamba tuweze kushinda kama Yeye alivyoshinda. Kwa ushuhuda wa mashahidi wawili, kufundisha kwamba mwili wa Kristo haukuwa na upotovu uliorithiwa wa miaka elfu nne ya dhambi ni kueneza divai ya Babeli, maana kufundisha kwamba Kristo hakukubali ule udhaifu uliorithiwa ni fundisho la msingi la Ukatoliki.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
Na kila roho isiyokiri kwamba Yesu Kristo amekuja katika mwili si ya Mungu; na hii ndiyo roho ya mpinga-Kristo, ambayo mmesikia kwamba yaja; tena hata sasa tayari ipo ulimwenguni. 1 Yohana 4:3.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
Kwa maana wadanganyifu wengi wameingia ulimwenguni, wasiokiri kwamba Yesu Kristo amekuja katika mwili. Huyo ni mdanganyifu na mpinga Kristo. 2 Yohana 1:7.
The temple of Christ’s body was the temple of every human being’s body.
Hekalu la mwili wa Kristo lilikuwa hekalu la mwili wa kila mwanadamu.
“Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.
Kristo, akiwa katika jangwa lenye ukiwa, hakuwa katika hali iliyo nzuri kiasi cha kustahimili majaribu ya Shetani kama ile aliyokuwa nayo Adamu alipojaribiwa Edeni. Mwana wa Mungu alijinyenyekeza na akatwaa asili ya mwanadamu baada ya jamii ya wanadamu kutangatanga kwa miaka elfu nne kutoka Edeni, na kutoka katika hali yao ya asili ya usafi na unyofu. Dhambi ilikuwa ikitia alama zake za kutisha juu ya jamii ya wanadamu kwa zama nyingi; na kuporomoka kwa kimwili, kiakili, na kimaadili kulitawala kote katika familia ya wanadamu.
“When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.
Aliposhambuliwa na mjaribu huko Edeni, Adamu alikuwa bila waa la dhambi. Alisimama katika nguvu za ukamilifu wake mbele za Mungu. Viungo vyake vyote na uwezo wote wa asili yake vilikuwa vimekua sawasawa, na kwa uwiano kamilifu.
“Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.
Kristo, katika jangwa la majaribu, alisimama mahali pa Adamu ili kustahimili mtihani aliokuwa ameshindwa kuuvumilia. Hapa Kristo alishinda kwa niaba ya mwenye dhambi, miaka elfu nne baada ya Adamu kugeuzia mgongo nuru ya makao yake. Wakiwa wametenganishwa na uwepo wa Mungu, familia ya wanadamu ilikuwa ikizidi kuondoka, kizazi baada ya kizazi, mbali zaidi na ule usafi, hekima, na maarifa ya asili aliyokuwa nayo Adamu Edeni. Kristo alibeba dhambi na udhaifu wa jamii ya wanadamu kama vilivyokuwapo alipokuja duniani kumsaidia mwanadamu. Kwa niaba ya jamii, akiwa na udhaifu wa mwanadamu aliyeanguka juu yake, ilimbidi akabiliane na majaribu ya Shetani katika kila upande ambao mwanadamu angejaribiwa. Selected Messages, kitabu cha 1, 267, 268.
In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.
Katika Yohana sura ya pili, Kristo alikuwa akinena kuhusu mwili wake kama hekalu, na mwili-hekalu wake ulikuwa ule wa mwanadamu, ukiwa na kudhoofika kwa miaka elfu nne ya udhaifu uliolimbikizwa. Hekalu la kibinadamu alilorejelea Kristo linaundwa na kromosomu arobaini na sita. Musa alipopanda Sinai kupokea sheria na maagizo ya kusimamisha hekalu, alikaa mlimani siku arobaini na sita. Ezekieli anarejelea Kristo akiweka hekalu lake “katikati” ya fito mbili. Kipindi cha wakati kutoka kwenye hitimisho la “nyakati saba” za ufalme wa kaskazini na wa kusini ambacho Yohana aliambiwa apime kilikuwa miaka arobaini na sita, na kilikuwa kinawakilisha “katikati” au kipindi kati ya 1798 na 1844. Katika miaka hiyo arobaini na sita, Yesu alisimamisha hekalu la kiroho ambalo angelitakasa ghafla alipoja kama mjumbe wa agano. Kama mjumbe wa agano, angeandika sheria yake katika mioyo ya watu wake. Sheria hiyo inawakilishwa na vibao viwili. Kibao cha kwanza kina amri nne, na kibao cha pili kina amri sita. Pamoja vinawakilisha idadi ya arobaini na sita.
The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.
Mkusanyiko wa Israeli ya kiroho kuanzia 1798 hadi 1844 unawakilisha mkusanyiko wa Israeli ya kiroho, lakini pia unawakilisha kuanzishwa kwa hekalu.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Mnapomjia, yeye aliye jiwe lililo hai, ingawa limekataliwa na watu, lakini limechaguliwa na Mungu, tena lenye thamani; nanyi pia, kama mawe yaliyo hai, mmejengwa kuwa nyumba ya kiroho, muwe ukuhani mtakatifu, ili mtoe dhabihu za kiroho, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
Kwa hiyo pia limo katika Maandiko: Tazama, naweka katika Sayuni jiwe kuu la pembeni, teule, la thamani; na amwaminiye hatatahayarika.
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Kwa hiyo kwenu ninyi mnaoamini, yeye ni wa thamani; bali kwa wale wasiotii, jiwe walilolikataa waashi, hilo limekuwa jiwe kuu la pembe; na jiwe la kujikwaa, na mwamba wa kukwaza; yaani, kwa wale wajikwazao kwa lile neno, kwa kuwa hawatii; kwa hilo pia waliwekwa.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Lakini ninyi ni kizazi kilichochaguliwa, ukuhani wa kifalme, taifa takatifu, watu wa pekee; ili mtangaze sifa zake yeye aliyewaita kutoka gizani kuingia katika nuru yake ya ajabu; ambao zamani hamkuwa watu, bali sasa ni watu wa Mungu; mliokuwa hamjapata rehema, bali sasa mmeipata rehema. 1 Petro 2:4-10.
The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”
Hekalu lililojengwa kuanzia 1798 hadi 1844 linajumuisha kundi ambalo “liliteuliwa” kwa kutotii. Kutotii kwao kulidhihirishwa katika kukataa kwao “mara saba”, “jiwe kuu la pembeni”, “jiwe walilolikataa waashi” ambalo ndilo “mwamba wa kukwaza” na “jiwe la kujikwaa.”
The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.
Kundi ambalo lilikuwa "lililochaguliwa na Mungu," lilitambua "jiwe" ambalo lilikuwa "lililokataliwa na wanadamu" kuwa "jiwe hai," na kuwa "jiwe" ambalo lilikuwa "lililochaguliwa na Mungu," na lilikuwa "la thamani." "Waliochaguliwa na Mungu," "kizazi teule" katika "nyakati za zamani" walikuwa "si watu, bali" kisha wakawa "watu wa Mungu." Mungu alipokusanya vijiti viwili, aliwatoa miongoni mwa "mataifa." Walikuwa wawe watu wake alipoyaleta mataifa mawili pamoja kuwa moja katika kipindi cha miaka arobaini na sita kuanzia 1798 hadi 1844.
There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.
Kuna msingi mmoja tu, na msingi huo ni Yesu Kristo, lakini "jiwe la kujikwaza" ambalo lilikuwa msingi wa historia iliyokataliwa na wasiotii, lilikuwa mara saba za Musa. Wakati "mara saba" zilipokataliwa mwaka 1863, ilikuwa ni kumkataa Yesu Kristo.
The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.
Mchanganyiko wa hadithi za uongo unaodokeza kwamba kutakaswa kwa patakatifu kulikoanza Oktoba 22, 1844 kulikuwa utimilifu wa unabii wa miaka elfu mbili mia tatu pekee, unatambulisha patakatifu tupu, patakatifu lisilo na mwenyeji, ufalme usio na raia. Hakuna kusudi la patakatifu lililotolewa kwa uvuvio lenye kipaumbele cha juu kuliko kile ambacho Mungu amesema ndicho kusudi la patakatifu.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Na wanifanyie mahali patakatifu; ili nipate kukaa miongoni mwao. Kutoka 25:8.
In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.
Katika Maandiko, patakatifu pa Mungu daima linahusishwa na watu wake, ambao ndio jeshi. Fimbo mbili za Ezekieli, ambazo zinatambuliwa kama mataifa mawili, zilipaswa kuwa taifa moja na patakatifu pa Mungu lingekuwa katikati yao. Kupotosha swali la mstari wa kumi na tatu wa Danieli sura ya nane, ili kuficha kile ambacho kwa kweli kinaulizwa na swali hilo, ni wakati huohuo pia kumkataa yule “mtakatifu fulani” katika mstari wa kumi na tatu, ambaye aliombwa kujibu swali hilo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.
The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.
Kiumbe wa mbinguni aliyeulizwa swali anaitwa "yule mtakatifu fulani," na usemi huo umetafsiriwa kutoka kwa neno la Kiebrania "Palmoni", ambalo maana yake ni mhesabu wa ajabu, mhesabu wa siri. Katika kifungu hicho, ambacho ni nguzo kuu na msingi wa Uadventista, Kristo anajiwakilisha kama mhesabu wa ajabu. Anafanya hivyo pale anapotambulisha uhusiano kati ya unabii mrefu zaidi wa wakati katika Biblia na pia unabii wa wakati wa siku elfu mbili mia tatu. Unabii mrefu zaidi wa wakati ni kiapo cha Musa, ambacho ni nyakati saba za Mambo ya Walawi ishirini na sita. Ni unabii unaotambulisha kutawanywa na kutiwa utumwani kwa nyumba zote mbili za Israeli, ambao wanatambulishwa kama "jeshi" litakalokanyagwa chini katika aya ya kumi na tatu, ilhali aya ya kumi na nne inatambulisha unabii wa kukanyagwa chini kwa patakatifu. Unabii huo miwili ulitimia tarehe 22 Oktoba, 1844, baada ya mjane wa Zarefathi kukusanya fito mbili kwa ajili ya moto wa mjumbe wa agano.
When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.
Wakati Uadventista ulipokataa ule ukweli wa kwanza kabisa wa wakati wa kinabii ambao malaika walimwongoza William Miller kuuelewa, ulijipofusha. Mnamo mwaka 1856, kupitia makala nane za Hiram Edson, Palmoni alijaribu kuongeza nuru ya mara saba, lakini bila mafanikio. Walikataa ujumbe kwa Laodikia, na wakakubali madhihirisho matano mabaya ya Laodikia, hivyo wakajitambulisha kama wale wanawali wapumbavu watano.
The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.
Miaka sitini na mitano ya Isaya sura ya saba, ambayo inaainisha 742 KK, 723 KK na 677 KK mwanzoni mwake, ilirudiwa katika historia ya mwisho ya 1798, 1844 na 1863. Historia hiyo ya mwisho inawakilishwa na kukusanywa kwa fimbo mbili katika Ezekieli sura ya thelathini na saba, na mjane wa Sarepta (kama anavyoitwa katika Kigiriki cha Agano Jipya), ni historia ya Mungu kuanzisha uhusiano wa agano na Israeli wa kiroho katika Yuda wa kiroho (nchi tukufu) wakati wa historia ya ufalme wa sita wa unabii wa Biblia. Historia hiyo, ikiwa ndiyo mwisho wa unabii wa miaka sitini na mitano, pia inawakilisha mwanzo wa mnyama wa nchi wa Ufunuo kumi na tatu. Mwanzoni mwa ufalme wa sita wa unabii wa Biblia, kuunganishwa kwa fimbo mbili kunadhihirisha mwisho wa ufalme wa sita wa unabii wa Biblia. Historia hiyo ina historia sambamba ya pembe ya Uprotestanti na pembe ya Ujamhuri.
Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.
Kinabii, mamlaka, au pembe, au taifa, au ufalme, au mfalme au kichwa ni alama zinazoweza kubadilishana, kulingana na muktadha zinapotumiwa. Alama hizi zote pia zinarejelea fito mbili ambazo Ezekieli anazitambua kama mataifa mawili. Mwanzoni mwa historia ya kinabii ya mnyama wa nchi, pembe ya Kiprotestanti ilikusanywa kuwa taifa moja, yaani pembe moja. Mwishoni mwa historia hiyo hiyo, pembe ya Republican itajiunga na pembe ya Uprotestanti uliopotoka kuunda taifa moja. Taifa hilo litakuwa sanamu ya mnyama wa bahari wa Ufunuo kumi na tatu. Kwa mantiki, tukikataa kuona ushuhuda wa laana ya mara saba (iliyotekelezwa dhidi ya nyumba zote mbili za Israeli halisi), hakika hatutaweza kuona jinsi nyumba hizo mbili halisi za Israeli ya kale zilivyogeuka kuwa taifa la Israeli ya kiroho mwaka 1844. Ikiwa hatuwezi kuona historia hiyo, basi tuko kabisa “bila kuelewa” kuhusu jinsi historia hiyo mwanzoni mwa historia ya Marekani inavyoonyesha historia ya mwisho, wakati pembe ya Republican inaporudia mchakato wa kukusanyika na kuungana uliodhihirishwa mwanzoni na pembe ya Kiprotestanti.
We will continue to consider these truths in the next article.
Tutaendelea kuzingatia ukweli huu katika makala ijayo.