Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Ushuhuda wa Eliya unaanza anapobainisha kwamba hakutakuwa na mvua, ila kwa neno lake, kwa muda wa miaka mitatu na nusu.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Eliya Mtishbi, aliyekuwa mmoja wa wenyeji wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye nimesimama mbele zake, hakutakuwa na umande wala mvua miaka hii, ila kwa neno langu. 1 Wafalme 17:1.
Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.
Miaka ile mitatu na nusu inawakilisha historia ya Thiatira kuanzia mwaka 538 hadi 1798. Mwaka 1798, mwishoni mwa kipindi cha ukame, Eliya anamwita Ahabu kwenda Karmeli. Ujumbe wa kwanza wa malaika ulitangaza saa ya hukumu ya Mungu tarehe 22 Oktoba 1844. Ujumbe wa malaika wa kwanza ulikuwa amri kwa Ahabu kuwaita Waisraeli wote kwenda Karmeli.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. 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. 1 Kings 18:17–21.
Ikawa, Ahabu alipomwona Eliya, Ahabu akamwambia, Je, wewe ndiye unayeiletea Israeli taabu? Naye akajibu, Mimi sijaitia Israeli taabu; bali wewe, na nyumba ya baba yako, kwa kuwa mmeziacha amri za Bwana, nawe umefuata Baalim. Basi sasa tuma, ukakusanye kwangu Israeli wote juu ya mlima Karmeli, pamoja na manabii wa Baal mia nne na hamsini, na manabii wa misitu midogo mia nne, wanaokula mezani pa Yezebeli. Basi Ahabu akatuma kwa wana wote wa Israeli, akawakusanya manabii juu ya mlima Karmeli. Kisha Eliya akawakaribia watu wote, akasema, Hata lini mtasitasita kati ya kauli mbili? Ikiwa Bwana ndiye Mungu, mfuateni; lakini ikiwa Baal, basi mfuateni yeye. Watu hawakumjibu neno. 1 Wafalme 18:17-21.
All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.
Waisraeli wote walikusanyika kwenye Mlima Karmeli wakati wa Eliya, na tukio hilo, kwa upande wake, liliwakilisha historia ya William Miller wakati makanisa matatu ya Ufunuo sura ya tatu yalipokusanyika pamoja. Kanisa ambalo hapo awali lilikuwa limekimbilia jangwani mwaka 538 ili kuepuka mateso ya Yezebeli, kama linavyowakilishwa na kanisa la Thiatira, lilitoka jangwani kama kizazi kilichotarajiwa kukabiliwa na ujumbe wa Eliya, uliowakilishwa na William Miller. Kisha mnyama wa nchi akafungua kinywa chake na kumeza mafuriko ya mateso yaliyokuwa yametumwa dhidi yake kwa muda wa miaka elfu moja mia mbili na sitini.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Nayo nchi ikamsaidia yule mwanamke, nchi ikafunua kinywa chake, ikameza yale mafuriko ambayo yule joka alitoa kutoka kinywani mwake. Ufunuo 12:16.
In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.
Katika unabii, "kunena kwa taifa" ni kitendo cha mamlaka zake za kutunga sheria na za mahakama, na mwaka 1789 Marekani ilianzisha hati ya kimungu ambayo ni Katiba ya Marekani, hivyo kulinda haki na uhuru unaohitajika ili kutoa ulinzi dhidi ya mateso kutoka kwa wafalme wa Ulaya na kanisa Katoliki lililoasi.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
"Kauli ya taifa ni vitendo vya mamlaka zake za kutunga sheria na za mahakama." Mzozo Mkuu, 443.
In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.
Mnamo 1789, muda mfupi kabla ya kuanza kwa nafasi ya kinabii ya Marekani kama ufalme wa sita wa unabii wa Biblia, ilinena kama Mwanakondoo, lakini wakati wa sheria ya Jumapili itanenena kama Joka.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Nami nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama za mwanakondoo, naye akanena kama joka. Ufunuo 13:11.
The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.
Mwanzo na mwisho wa mnyama wa nchi huashiriwa na kusema kwake. Mwaka 1798, Ahabu anaita Israeli yote kwenye Mlima Karmeli ambako Eliya ataweka jaribio ili kuthibitisha kwa wanaotazama iwapo Mungu wa Waebrania au mungu wa Yezebeli ndiye Mungu wa kweli. Yezebeli alikuwa na manabii mia nne hamsini wa Baali na manabii mia nne wa Ashera. Mungu wa uongo Baali alikuwa mungu wa kiume, na mungu wa uongo Ashtaroth alikuwa mungu wa kike.
Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.
Makundi mawili hayo ya manabii wa uongo yanawakilisha muungano wa kanisa na serikali, kwa maana katika unabii, mwanamume na mwanamke wanapowakilishwa pamoja, mwanamke anawakilisha kanisa na mwanamume serikali. Elijah alizidiwa idadi kwa mia nane na hamsini kwa mmoja alipokabiliana na muungano usio mtakatifu wa kanisa na serikali, kama ulivyowakilishwa na miungu ya uongo ya kike na ya kiume, na pia ndoa ya Ahab na Jezebel. Mfano wa Ahab na Jezebel kuhusu kanisa na serikali unawakilisha upotovu wa pembe ya Ujamhuri, na Baal na Ashtaroth wanawakilisha upotovu wa pembe ya Uprotestanti.
The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.
Suala lilikuwa upinzani wa Eliya dhidi ya dini iliyopotoka iliyowakilishwa na Thyatira katika Ufunuo sura ya pili. Eliya aliwakilisha Mprotestanti, kwa kuwa ufafanuzi pekee wa Mprotestanti ni mtu anayepinga Roma. Upinzani wa Eliya unawakilisha upinzani dhidi ya kuunganisha kanisa na serikali kunakofanikishwa na muungano usio mtakatifu kati ya serikali iliyopotoka na kanisa lililopotoka.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Lakini nina mambo machache juu yako, kwa kuwa unamruhusu yule mwanamke Yezebeli, ajiitaye nabii, afundishe na kuwapotosha watumishi wangu ili watende uasherati, na kula vitu vilivyotolewa sadaka kwa sanamu. Nami nimempa nafasi ya kutubu uasherati wake; naye hakutubu. Tazama, nitamtupa katika kitanda, na wale wafanyao uzinzi pamoja naye katika dhiki kuu, isipokuwa watubu matendo yao. Ufunuo 2:20-22.
Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.
Kula kunaashiria ujumbe unaoukubali, na ujumbe uliotolewa kama sadaka kwa sanamu unaashiria mafundisho ya Ukatoliki, ishara yenyewe ya ibada ya sanamu ya machukizo. Watu wa Mungu katika Nyakati za Giza walikuwa wamekuja kukubali mafundisho mengi ya kipagani ya Ukatoliki, na hasa ibada ya jua.
Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.
Uzinzi ni uhusiano haramu na, kwa kinabii, unaashiria kiini hasa cha kile ambacho Katiba inapiga marufuku; muungano wa kanisa na dola. Ahabu alikuwa katika uhusiano haramu na Yezebeli, maana kama mfalme wa Israeli hakupaswa kuoa binti wa kifalme mpagani. Yesu alimtambua Yohana Mbatizaji kuwa ni Eliya, naye Yohana pia alikabili uhusiano huo huo usio mtakatifu alipomkemea Herode kwa kumwoa Herodia, mke wa ndugu yake.
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.
Kwa maana Herode alikuwa amemkamata Yohana, akamfunga, na akamtia gerezani kwa ajili ya Herodia, mke wa Filipo, ndugu yake. Kwa kuwa Yohana alimwambia, Si halali kwako kuwa naye. Mathayo 14:3, 4.
Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).
Makabiliano ya Eliya na Ahabu pamoja na Yezebeli yaliashiria makabiliano ya Yohana na Herode pamoja na Herodia, kwa kuwa mahusiano yote mawili yaliwakilisha muungano usio halali wa kanisa na serikali. Kwa pamoja, vinawakilisha ujumbe wa Eliya wa wale laki moja na elfu arobaini na nne wanaokabiliana na upapa (Yezebeli na Herodia), wafalme kumi wanaowakilisha Umoja wa Mataifa (Ahabu na Herode), na Marekani inayowakilisha nabii wa uongo (manabii wa uongo wa Karmeli na Salome, binti wa Herodia).
The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.
Mandhari ya kinabii huko Karmeli inajumuisha utetezi wa Katiba ya Marekani unaofanywa na Eliya, ambayo inaweka wakfu kanuni ya utenganisho wa kanisa na serikali.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Ikawa, Ahabu alipomwona Eliya, Ahabu akamwambia, Je! Ndiwe uliyeitia taabu Israeli? Akamjibu, Mimi sijaitia taabu Israeli; bali wewe na nyumba ya baba yako, kwa kuwa mmeziacha amri za Bwana, nawe umefuata Mabaali. 1 Wafalme 18:17, 18.
The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.
Katiba iliweka kwamba pembe mbili za Ujamhuri na Uprotestanti zingebaki daima zikitengana moja na nyingine. Lakini Ufunuo unaonyesha kwamba wakati Marekani hatimaye itakaponena kama joka, itafanya hivyo wakati makanisa yaliyopotoka ya Marekani yatakapochukua mamlaka na kuungana na serikali iliyopotoka.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
Lakini “sanamu kwa mnyama” ni nini? Na itaundwaje? Sanamu hiyo hufanywa na mnyama mwenye pembe mbili, nayo ni sanamu kwa yule mnyama. Pia huitwa sanamu ya mnyama. Basi, ili kujua sanamu hiyo ilivyo na jinsi itakavyoundwa, ni lazima tuchunguze sifa za mnyama huyo mwenyewe—upapa.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
"Kanisa la mapema lilipoharibika kwa kuiacha unyofu wa Injili na kukubali ibada na desturi za kipagani, lilipoteza Roho na nguvu za Mungu; na ili kudhibiti dhamiri za watu, lilitafuta uungwaji mkono wa mamlaka za kiraia. Matokeo yake yakawa upapa, kanisa lililodhibiti nguvu za dola na kuzitumia kuendeleza malengo yake mwenyewe, hasa kwa kuadhibu 'uzushi.' Ili Marekani iunde mfano wa yule mnyama, mamlaka ya kidini lazima yadhibiti serikali ya kiraia kiasi kwamba nguvu za dola pia zitatumiwa na kanisa kutimiza malengo yake mwenyewe." Pambano Kuu, 443.
Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.
Eliya huko Mlima Karmeli aliwakilisha kazi ya Wamileraiti, na Wamileraiti wakathibitishwa kuwa nabii wa kweli, kinyume na wale waliokuwa wametoka hivi karibuni kutoka chini ya ushawishi wa Ukatoliki, lakini ambao walichagua, kwa kukataa kwao nuru ya malaika wa kwanza, kurudi Roma. Hivyo, ujumbe wa malaika wa pili katika majira ya kuchipua ya 1844 ulihusisha kuyatambua madhehebu ya Kiprotestanti kuwa mabinti wa Babeli, na Wamileraiti kama pembe ya kweli ya Uprotestanti.
When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.
Wakati Mungu alipowatoa Waisraeli wa kale kutoka utumwani Misri na kuwavusha kupitia maji ya Bahari ya Shamu, alianzisha mchakato wa kuwajaribu wa hatua kwa hatua uliyoanza na mtihani wa mana ya mbinguni.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
"Mwanga uliokusanywa wa enzi zilizopita unatuangazia. Kumbukumbu ya usahaulifu wa Waisraeli imehifadhiwa kwa ajili ya kutupa nuru. Katika enzi hii Mungu ameunyosha mkono Wake ili kujikusanyia watu kutoka kila taifa, kabila na lugha. Katika harakati ya Adventi ametenda kwa ajili ya urithi Wake, kama vile alivyotenda kwa Waisraeli alipowaongoza kutoka Misri. Katika Sikitiko Kuu la mwaka 1844, imani ya watu Wake ilijaribiwa kama ile ya Waebrania kwenye Bahari ya Shamu." Shuhuda, juzuu ya 8, 115, 116.
The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.
Kukatishwa tamaa ya tarehe 22 Oktoba 1844 kulileta ufahamu wa patakatifu pa mbinguni, ambao kisha uliweka mtihani wa Sabato, kama vile mtihani wa mana ulivyokuwa wa kwanza katika mfululizo wa mitihani kumi kwa Israeli wa kale.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
Bwana alinipa maono yafuatayo mwaka 1847, wakati ndugu walikuwa wamekusanyika siku ya Sabato, huko Topsham, Maine.
“We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.
Tulihisi roho isiyo ya kawaida ya maombi. Na tulipoomba, Roho Mtakatifu akaanguka juu yetu. Tulifurahi sana. Muda si mrefu nikasahau mambo ya kidunia, nikafunikwa na maono ya utukufu wa Mungu. Nilimwona malaika akiruka kwa haraka kuja kwangu. Akanichukua upesi kutoka duniani hadi Mji Mtakatifu. Ndani ya mji nikaona hekalu, nikaingia humo. Nikapitia mlangoni kabla sijafika kwenye pazia la kwanza. Pazia hili likainuliwa, nami nikapita nikaingia mahali patakatifu. Hapa nikaona madhabahu ya uvumba, kinara chenye taa saba, na meza ambayo juu yake palikuwa na mikate ya wonyesho. Baada ya kutazama utukufu wa patakatifu, Yesu akainua pazia la pili, nami nikapita nikaingia patakatifu pa patakatifu.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
Katika Patakatifu pa Patakatifu niliona sanduku; juu yake na pande zake palikuwa na dhahabu safi kabisa. Kila mwisho wa sanduku palikuwa na kerubi wa kupendeza, ambaye mabawa yake yalikuwa yamekunjuliwa juu yake. Nyuso zao zilikuwa zimeelekezwa zikitazamana, nao walikuwa wakitazama chini. Kati ya malaika kulikuwa na chetezo cha dhahabu. Juu ya sanduku, mahali malaika waliposimama, palikuwa na utukufu mwingi uliong’aa sana, ulioonekana kama kiti cha enzi ambamo Mungu anakaa. Yesu alisimama kando ya sanduku, na maombi ya watakatifu yalipomfikia, uvumba katika chetezo ulikuwa ukitoa moshi, naye alikuwa akiwasilisha maombi yao pamoja na moshi wa uvumba kwa Baba yake. Ndani ya sanduku kulikuwa na chungu cha dhahabu cha mana, fimbo ya Haruni iliyotoa machipukizi, na sahani za mawe ambazo zilifungika pamoja kama kitabu. Yesu akazifungua, nami nikaona Amri Kumi zikiandikwa juu yao kwa kidole cha Mungu. Kwenye sahani moja kulikuwa na nne, na kwenye nyingine sita. Zile nne kwenye sahani ya kwanza ziliangaza zaidi kuliko zile sita nyingine. Lakini ya nne, amri ya Sabato, iliangaza kuliko zote; kwa maana Sabato ilitengwa ili ishikwe kwa heshima ya jina takatifu la Mungu. Sabato takatifu ilionekana tukufu - duara la utukufu liliizunguka. Nikaona kwamba amri ya Sabato haikupigiliwa msalabani. Kama ingekuwa hivyo, zile amri tisa nyingine pia zingekuwa zimepigiliwa msalabani; na sisi tungekuwa huru kuzivunja zote, pamoja na kuvunja ya nne. Nikaona kwamba Mungu hakubadilisha Sabato, maana yeye habadiliki kamwe. Bali papa alikuwa ameibadilisha kutoka siku ya saba hadi siku ya kwanza ya juma; kwa maana angebadili nyakati na sheria. Maandishi ya Mapema, 32.
When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.
Walipojitokeza Waprotestanti kutoka Enzi za Giza mnamo 1798 na Kitabu cha Danieli kilipoondolewa muhuri, ufalme wa sita katika unabii wa Biblia, yaani mnyama wa nchi mwenye pembe mbili wa Ufunuo sura ya kumi na tatu, ulianza mwendo wake katika historia ya kinabii. Uprotestanti uliasisiwa juu ya maandiko matakatifu yanayoitwa Biblia Takatifu, na itikadi ya kijamhuri iliwekewa msingi juu ya hati takatifu iitwayo Katiba. Mungu alikuwa amelitoa kanisa Lake la nyikani kutoka Enzi za Giza, lakini kama ilivyokuwa kwa Israeli wa kale wakati wa kipindi cha utumwa wa Misri, amri ya Sabato ilikuwa imesahauliwa. Kama Israeli walivyovuka Bahari ya Shamu wakiwa njiani kuelekea kutolewa kwa Sheria huko Sinai, Israeli ya kisasa ilivuka Atlantiki wakiwa njiani kuelekea tarehe 22 Oktoba, 1844, ambako Sheria ingefunuliwa tena. Bwana alikuwa tena akiinua watu ambao wangekuwa wahifadhi wa Sheria Yake, wahifadhi wa ufunuo Wake wa kinabii, na ambao wangebeba vazi la Uprotestanti. Israeli wa kale walipewa mbao mbili za Amri Kumi kama ishara ya kazi yao ya kuwa wahifadhi wa Sheria Yake, na Israeli ya kisasa walipewa mbao mbili za Habakuki kama ishara ya kazi yao ya kuwa wahifadhi wa Neno Lake la kinabii.
Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.
Israeli wa kisasa alipaswa kubeba seti zote mbili za vibao viwili alipowasilisha ujumbe wa malaika wa tatu kwa ulimwengu, ambao ni ujumbe unaohubiriwa na wale wanaobeba vazi la Uprotestanti. Uprotestanti uliotoka katika Enzi za Giza wakati huo haukukamilika kama vile Israeli wa kale walipovuka Bahari ya Shamu. Uprotestanti ulikuwa umetangaza kauli mbiu ya Biblia na Biblia pekee, lakini ulikuwa na ufahamu usiokamilika wa Neno la Mungu kutokana na karne nyingi za kula mafundisho ya kipagani ya Ukatoliki wa Kirumi (vitu vilivyotolewa sadaka kwa sanamu). Mungu alipanga kwamba Mprotestanti wa kweli aakilishe Neno lote la Mungu kama linavyowakilishwa na "sheria na manabii," zile seti mbili za vibao viwili zinazowakilisha kazi ya watu wa Mungu na tabia ya Mungu. Kazi ya malaika wa kwanza ilikuwa kuibua watu wa Kiprotestanti wa kweli ambao wangekuwa watunzaji wa sheria Yake na wa Neno Lake la kinabii.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
Mungu ameita kanisa Lake katika siku hii, kama Alivyoita Israeli ya kale, kusimama kama nuru duniani. Kwa shoka kuu la ukweli, yaani ujumbe wa malaika wa kwanza, wa pili, na wa tatu, Amewatenga na makanisa na ulimwengu ili kuwakaribisha katika ukaribu mtakatifu kwake mwenyewe. Amewafanya kuwa watunzaji wa sheria Yake na Amewakabidhi kweli kuu za unabii za wakati huu. Kama vile maneno matakatifu yaliyokabidhiwa Israeli ya kale, hizi ni amana takatifu ya kufikishwa kwa dunia. Malaika watatu wa Ufunuo 14 wanawakilisha watu wanaokubali nuru ya ujumbe wa Mungu na kwenda kama wajumbe Wake kutangaza onyo kwa urefu na upana wa dunia. Ushuhuda, juzuu ya 5, 455.
The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.
Onyo ambalo linapaswa kutangazwa na wale ambao wametambuliwa kama wahifadhi wa seti mbili za vibao viwili ni dhidi ya kupokea alama ya Ukatoliki. Upinzani huo ni dhidi ya uhusiano usio halali wa Ahabu na Yezebeli, na uliwakilishwa na Eliya kwenye Mlima Karmeli. Kutolewa kwa vibao viwili vya mawe katika Mlima Sinai kulikuwa mfano wa kutolewa kwa vibao viwili vya kitambaa vya Habakuki katika historia ya 1842 hadi 1849. Vibao viwili vya Habakuki ni ishara ya uhusiano wa agano kati ya Mungu na watu wake wa Kiprotestanti. Kukataa vibao hivyo kungekuwa sawa na Israeli ya kale kukataa sheria ya Mungu.
The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.
Wafuasi wa Miller waliingia katika Patakatifu pa Patakatifu na kupokea nuru ya Sabato, lakini mchakato wa kujaribiwa bado haujakamilika. Wakati huohuo, pembe ya ujamhuri ilikuwa ikiendelea kupitia historia hiyo hiyo. Na pembe zote mbili zingefikia hatua muhimu katika mwendo wao wa pamoja mnamo mwaka 1863.
Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.
Ujumbe wa Eliya wa Miller ulileta mchakato wa utakaso wa hatua kwa hatua kwa madhumuni ya kuanzisha pembe ya Uprotestanti, na katika historia ile ile pembe ya Ujamhuri ilihusishwa na mchakato wa hatua kwa hatua wa maendeleo ya kisiasa. Pembe zote mbili ziko juu ya mnyama yuleyule wa nchi, kwa hiyo lazima waende sambamba katika historia yote ya mnyama huyo wa nchi.
The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?
Sifa ya kwanza ya kinabii ya pembe ya Ujamhuri ya mnyama wa nchi ilikuwa kitendo cha kuipitisha Katiba ili ianze kutumika mwaka 1789. Mwaka 1798, (wakati wa mwisho ambapo kitabu cha Danieli kilifunguliwa), mnyama wa nchi angesema kwa mara ya kwanza kama ufalme wa sita katika unabii wa Biblia. Mwaka 1798 ulikuwa mwanzo wa Marekani kama ufalme wa sita katika unabii wa Biblia, na usemi uliojitokeza mwanzoni mwa historia ya mnyama wa nchi mwaka 1798 ungetoa kielelezo cha mara ya mwisho ambapo ufalme wa sita ungezungumza, na wakati huo umeakisiwa kama sauti ya yule joka. Tunapozitazama sheria zilizopitishwa na pembe ya Ujamhuri nchini Marekani mwaka 1798, tunapaswa kutarajia kuona kielelezo cha sheria zitakazopitishwa kwa uhusiano na sheria ya Jumapili wakati Marekani itakaposema kama joka. Tunapozingatia sheria nne zifuatazo, jiulize iwapo sheria hizo nne zilizopitishwa mwaka 1798 zina alama ya kinabii ya Alfa na Omega?
In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.
Mnamo mwaka 1798, Marekani ilipitisha sheria kadhaa muhimu zilizojulikana kama Sheria za Wageni na Uchochezi. Sheria hizi zilikuwa mfululizo wa sheria nne zilizopitishwa na Kongresi iliyodhibitiwa na Wafederalisti na kutiwa saini kuwa sheria na Rais John Adams, rais wa pili wa Marekani na aliyewahi kuwa makamu wa rais wa George Washington.
The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.
Sheria ya Kuandikishwa Uraia: Sheria hii iliongeza hitaji la muda wa ukaazi kwa wahamiaji ili kuwa raia wa Marekani kutoka miaka 5 hadi miaka 14. Lengo lake hasa lilikuwa kudhibiti ushawishi wa wahamiaji wa hivi karibuni, ambao mara nyingi walikuwa wameegemea chama cha upinzani, Democratic-Republicans.
The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.
Sheria ya Marafiki Wageni: Sheria hii ilimpa rais mamlaka ya kuwafukuza nchini wasio raia waliodhaniwa kuwa tishio kwa usalama wa Marekani wakati wa amani. Ilimruhusu rais kumweka kizuizini na kumfukuza nchini mtu yeyote asiye raia ambaye aliamini kuwa hatari.
The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.
Sheria ya Maadui wa Kigeni: Sheria hii iliweka masharti ya kukamatwa, kuzuiliwa, na kufukuzwa nchini kwa raia wa nchi zilizokuwa katika vita na Marekani. Ilipitishwa kama hatua ya tahadhari wakati wa hali ya mvutano mwishoni mwa miaka ya 1790.
The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.
Sheria ya Uchochezi: Hii ndiyo yenye utata mkubwa zaidi kati ya Sheria za Wageni na Uchochezi. Iliifanya kuwa kosa la jinai kuchapisha maandishi "ya uongo, ya kashfa, na ya nia mbaya" dhidi ya serikali au maafisa wake, kwa lengo la kuwachafua sifa au kuwashusha hadhi. Wakosoaji waliona hili kama shambulio la moja kwa moja dhidi ya uhuru wa kujieleza na wa vyombo vya habari.
The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.
Sheria za Wageni na Uchochezi zilikuwa za utata mkubwa na zikasababisha upinzani mkubwa kutoka kwa Wademokratiki-Warepublikani, ambao waliamini kwamba sheria hizi zilikiuka haki za kimsingi za Katiba na kulenga chama chao cha kisiasa. Walidai kwamba sheria hizo zilikuwa ukiukaji wa Marekebisho ya Kwanza, ambayo yanalinda uhuru wa kujieleza na wa vyombo vya habari. Hatimaye, sheria hizi zilichangia katika uchaguzi wa mwaka 1800, wakati Thomas Jefferson na Wademokratiki-Warepublikani waliposhinda urais na Bunge, na kusababisha kufutwa kwa Sheria ya Uchochezi.
The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.
Chama cha Democratic-Republican kiliamini kwamba sheria hizi zilikiuka haki za msingi zinazolindwa na Katiba, na pia kiliamini kwamba sheria hizo zililenga chama cha kisiasa pinzani. Haijalishi kwamba sheria hizi zilifutwa au baadaye ziliisha muda wake, Alfa na Omega inaonyesha mwisho pamoja na mwanzo. Katika historia ambamo sheria hizi zilitungwa au “kuzungumzwa” kuwa sheria, chama cha Federalist kilipingwa na chama kilichoitwa Democrat-Republicans. Mageuzi ya chama cha Democrat-Republican hatimaye yaliunda chama cha Republican, chama cha kisiasa kilichoungana kimsingi kwa msingi wa msimamo wa kupinga utumwa.
The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.
Wanahistoria wanatambua mwaka 1863 kuwa kiini hasa cha vita vya wenyewe kwa wenyewe, vita vilivyokuwa na msingi katika suala la utumwa. Mwaka 1863 pia ni alama ya njia kwa wabeba bendera wapya wa pembe ya Kiprotestanti, ambao kisha walikataa unabii wa kwanza wa wakati uliotolewa kwa Miller na malaika (unabii wa "mara saba" kutoka Walawi ishirini na sita). Je, ni bahati tu kwamba unabii wa mara saba umetegemezwa juu ya sheria za utumwa zilizowekwa katika sura iliyotangulia ya Walawi? "Laana" iliyobainishwa na "mara saba" ilikuwa ahadi kwamba ikiwa sheria za agano za sura ya ishirini na tano zingekiukwa, Israeli ingemaliza historia yake kwa kurudi katika utumwa ambao ilitolewa kutoka humo ilipoanza safari yake katika Bahari ya Shamu.
From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.
Kutoka mwaka 1798 hadi 1863 chama cha kisiasa kilichojulikana kama Democratic-Republican kilipitia mfululizo wa utakaso au mitikisiko. Kuanzia mwaka 1798, na hasa kuanzia Agosti 11, 1840 hadi 1863, harakati za Millerite zilipitia mfululizo wa utakaso na mitikisiko.
The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.
Chama cha Democratic-Republican, ambacho kilikuwa miongoni mwa vyama vya awali vya siasa nchini Marekani, hakikubadilika moja kwa moja kuwa Chama cha Republican cha kisasa kama kilivyo leo. Badala yake, kilipitia mfululizo wa mabadiliko na migawanyiko kwa muda, hatimaye kikachangia kuundwa kwa vyama kadhaa tofauti vya siasa kabla ya kuibuka kwa Chama cha Republican.
The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.
Chama cha Democratic-Republican, ambacho mara nyingi kinahusishwa na Thomas Jefferson na James Madison, kilianzishwa mwishoni mwa karne ya 18 kama mwitikio kwa Chama cha Federalist. Wanademokrasia-Warepublikani walipendelea tafsiri kali ya Katiba, haki za majimbo, na maslahi ya kilimo.
However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:
Hata hivyo, kufikia miaka ya 1820, Chama cha Kidemokrasia-Kijamhuri kilianza kuparaganyika kwa misingi ya kikanda na kiitikadi. Mgawanyiko mkuu ulitokea wakati wa Enzi ya Hisia Nzuri (1817-1825), wakati kulipokosekana upinzani madhubuti kwa urais wa James Monroe. Kipindi hiki cha utulivu wa kisiasa kilichangia kudhoofika kwa Chama cha Kidemokrasia-Kijamhuri. Hatimaye chama hicho kiligawanyika katika makundi kadhaa na kikabadilika kuwa makundi yafuatayo ya kisiasa:
Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.
Chama cha Kidemokrasia: Wafuasi wa Andrew Jackson, aliyechaguliwa kuwa rais wa saba mwaka 1829, waliunda Chama cha Kidemokrasia. Wanademokrasia wa Jackson waliunga mkono tawi imara la utendaji, upanuzi kuelekea magharibi, na haki pana zaidi ya kupiga kura kwa wanaume weupe.
National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.
Chama cha Warepublican wa Kitaifa: Chama hiki kiliibuka kama mwitikio kwa urais wa Andrew Jackson na baadaye kikaungana na vikundi vingine vilivyompinga Jackson na kuwa Chama cha Whig. Warepublican wa Kitaifa kwa ujumla waliunga mkono zaidi serikali ya shirikisho yenye nguvu na maendeleo ya kiuchumi.
Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.
Chama cha Kupinga Umasoni: Hiki kilikuwa chama cha kisiasa kilichodumu kwa muda mfupi kilichoibuka katika miaka ya 1820, hasa kama mwitikio kwa wasiwasi kuhusu ushawishi wa ushirika wa siri wa Wamasoni. Kilijumuisha baadhi ya waliokuwa wanachama wa chama cha Democratic-Republican.
The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.
Chama cha Whig: Kilianzishwa katika miaka ya 1830, chama hicho kilijumuisha Warepublican wa Kitaifa wa zamani, Wapinga Ufrimasoni, na makundi mengine ya upinzani. Kilitambulika kwa upinzani wake dhidi ya sera za Jackson, kuunga mkono serikali ya shirikisho yenye nguvu, na kukuza maendeleo ya viwanda na uchumi.
The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.
Chama cha Republican cha kisasa kilianzishwa katika miaka ya 1850 kama mwitikio wa moja kwa moja kwa mivutano ya kikanda iliyokuwa ikiongezeka kuhusu utumwa. Kiliwavuta Whigs wa zamani, Wademokrasia wapinga-utumwa, Free Soilers, na wengine waliopinga upanuzi wa utumwa katika maeneo mapya. Mgombea wa kwanza wa urais wa Republican, John C. Fremont, aligombea katika uchaguzi wa 1856, na mgombea wa kwanza wa chama aliyefanikiwa, Abraham Lincoln, alichaguliwa mwaka 1860. Kwa hivyo, Chama cha Republican kilijitokeza kando na mapokeo ya Democratic-Republican na kilikuwa na mkondo wa kipekee katika historia ya siasa ya Marekani.
By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.
Kufikia mwaka 1860, chama cha Republican kilimchagua rais wake wa kwanza. Kilijengwa juu ya muungano wa vyama vya kisiasa vilivyopinga utumwa. Mnamo 1863, Tangazo la Ukombozi "lilisema" utumwa uondoke. Mnamo 1863, pembe ya Republican, ambayo wakati huo iliwakilishwa na chama cha Republican, "ilisema" utumwa uondoke, ilhali pembe ya Kiprotestanti ilikoma kuwa harakati na ikawa Kanisa la Waadventista wa Sabato. Harakati za Millerites ziliisha kisheria na rasmi mnamo Mei 1863, na katika mwaka huo Kiapo cha Musa, unabii wa utumwa, kilikataliwa. Yeye aliye na sikio na asikie.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Kwa wakati huu, huenda ikawa ya kuelimisha kutoa muhtasari mfupi wa "kiapo cha Musa" kama alivyokiita nabii Danieli.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Naam, Waisraeli wote wameiasi sheria yako, kwa kugeuka ili wasiitii sauti yako; kwa hiyo laana imemiminwa juu yetu, na kiapo kilichoandikwa katika torati ya Musa, mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Danieli 9:11.
William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.
William Miller ambaye aliongozwa na Gabrieli na malaika wengine alipokuwa akisoma Neno la Mungu, kwanza alielekezwa kwenye “mara saba” za Mambo ya Walawi sura ya ishirini na sita. Ushuhuda wa Miller ni kwamba katika utafiti wake wa Biblia, alianza katika kitabu cha Mwanzo na hivyo ni wazi kwamba alifika kwenye Mambo ya Walawi kabla hajafikia miaka elfu mbili mia tatu ya Danieli sura ya nane aya ya kumi na nne. Alitumia tu Biblia na konkordansi ya Cruden.
Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.
Concordance ya Cruden haina marejeo kwa maneno ya Kiebrania au ya Kigiriki ambayo baadaye yalitafsiriwa katika Kiingereza cha Biblia ya King James. Miller alizingatia "muktadha" wa kifungu alichokuwa akisoma ili kuongoza uelewa wake wa neno au kifungu cha Maandiko. Ilipokuja kwa uelewa wake wa "mara saba", ni rahisi sana kuona kwamba muktadha wa "mara saba" wa sura ya ishirini na sita ya Mambo ya Walawi ni sura ya ishirini na tano.
Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”
Mlango wa ishirini na tano unaeleza kuhusu kupumzika kwa nchi, Yubilei na sheria za utumwa. Sheria za mlango wa ishirini na tano ni sehemu ya 'sheria ya Musa mtumishi wa Mungu' inayozalisha baraka ikitiiwa na 'laana' ikikaidiwa. Katika mlango wa ishirini na sita, laana ya 'mara saba' inalingana na miaka elfu mbili mia tano na ishirini na imewekwa wazi katika muktadha dhahiri wa sheria za kupumzika kwa nchi na misingi ya utumwa. Katika mlango wa ishirini na sita adhabu hiyo inaitwa 'ugomvi wa agano langu.'
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Basi nami pia nitakwenda kinyume nanyi, nami nitawaadhibu tena mara saba kwa sababu ya dhambi zenu. Nami nitaleta upanga juu yenu, utakaolipiza kisasi cha agano langu; nanyi mtakapokusanyika ndani ya miji yenu, nitatuma tauni miongoni mwenu; nanyi mtatiwa mkononi mwa adui. Walawi 26:24, 25.
In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.
Katika muktadha, "agano" ambalo Mungu ana "mzozo" nalo lingekuwa agano lililotajwa awali katika sura ya ishirini na tano. Adhabu ya mara saba huitwa "mzozo wa" "agano" la Mungu, na "laana" iliyoambatanishwa nalo ni kwamba Waisraeli "wangekabidhiwa mikononi mwa" adui zao, na mara tu wakiwa katika nchi ya maadui zao, (kama Danieli alivyokuwa) Waisraeli wangekuwa watumwa wa maadui zao.
When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”
Wakati Musa aliporekodi sura ya ishirini na sita ya Walawi, Israeli ya kale ilikuwa imekombolewa tu kutoka katika utumwa wa Misri, na kanuni za utumwa zilizoainishwa katika sura ya ishirini na tano zingesababisha ama baraka au laana. Israeli ya kale haikuwahi kutekeleza sheria za Yubilei, na hatimaye falme zote mbili, ya kaskazini na ya kusini, zilitawanywa kwa "mara saba" kutimiza kile ambacho Danieli alichokiita "laana ya Musa."
The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.
Uhusiano wa agano kati ya Mungu na Israeli uliokuwa umeanza na utumwa wao huko Misri, ulimalizika kwa utumwa wao kwa Ashuru na Babeli. "Mara saba" dhidi ya ufalme wa kaskazini zilimalizika mwaka 1798, na "mara saba" dhidi ya ufalme wa kusini zilimalizika mwaka 1844. Chanzo cha vipindi viwili vya "mara saba" kimebainishwa katika Isaya sura ya saba kupitia unabii wa miaka sitini na mitano uliotangazwa na Isaya kwa mfalme Ahazi wa Yuda mwaka 742 KK.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. Isaya 7:8, 9.
Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.
Isaya alikuwa ametambua kwamba "ndani ya" miaka sitini na tano kuanzia wakati unabii ulipotolewa mnamo 742 KK, ufalme wa kaskazini ungevunjika. Miaka kumi na tisa baadaye mnamo 723 KK, ufalme wa kaskazini wa Israeli ulitekwa na kufanywa watumwa na mfalme wa Ashuru, na miaka arobaini na sita baadaye mfalme wa Babeli akauchukua ufalme wa kusini wa Yuda utumwani mnamo 677 KK. Unabii wa miaka sitini na tano unatoa alama sita za kihistoria. Ya kwanza ni 742 KK, wakati utabiri ulipotolewa. Miaka kumi na tisa baadaye, mnamo 723 KK, ufalme wa kaskazini ulitekwa na kufanywa watumwa na Waashuru. Miaka arobaini na sita baadaye, mnamo 677 KK, ufalme wa kusini ulitekwa na kufanywa watumwa na Wababeli. Kipindi cha kwanza cha miaka elfu mbili mia tano na ishirini kilichoanza mnamo 723 KK kiliisha mnamo 1798. Kisha mnamo 1844, kipindi cha miaka elfu mbili mia tano na ishirini kilichoanza mnamo 677 KK kilikamilika. Kuanzia 1844, utabiri ulipanuliwa miaka kumi na tisa hadi 1863 ili kukamilisha muundo mzima wa kinabii, kwa kuwa wakati Alfa na Omega walipoashiria miaka kumi na tisa kuanzisha muundo wa kinabii, lazima kuwe na miaka kumi na tisa kufikia mwisho wake.
Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.
Israeli ya kale ilikombolewa kutoka katika utumwa wa Misri, na kwa sababu ya kutotii falme zote mbili, za kaskazini na za kusini, zilirudishwa utumwani. Unabii unavuka kutoka katika historia ya kinabii ya Israeli ya kale ya kimwili hadi Israeli ya kisasa ya kiroho, na kwa kufanya hivyo dhamira ya alama zote za njia za kinabii ni utumwa.
The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.
Unabii katika Isaya sura ya saba uliwasilishwa kwa mfalme mwovu Ahazi na Isaya mwaka 742 K.K., wakati ambapo vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini vilikuwa vikitambulika kuwa vinakaribia. Ufalme wa kusini wa Ahazi ulikuwa nchi halisi ya utukufu ya Israeli ya kale. Mwaka 1798, nchi ya utukufu ya kiroho katika unabii wa Biblia ilianza kutawala kama ufalme wa sita katika unabii wa Biblia. Wakati "mara saba" dhidi ya nchi halisi ya utukufu yalipokoma mwaka 1844, kulikuwa, kama ilivyokuwa katika historia ya mfalme Ahazi, na vita vya wenyewe kwa wenyewe vilivyokaribia. Ifikapo mwaka 1844, mtafaruku wa vyama vya siasa kuvunjika na kuunda miungano ulikuwa karibu kabisa umetulia katika makundi mawili ya mitazamo ya kisiasa. Kuhusu utumwa, Wanademokrasia walikuwa wakiunga mkono utumwa na Warepublican walikuwa wakiupinga. Kuanzia 1798 hadi mwanzoni mwa vita vya wenyewe kwa wenyewe mwaka 1860, mchakato wa kuibuka kwa makundi mawili ya vyama vya siasa ulikuwa umethibitika.
Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.
Ahaz aliwakilisha nchi ya uzuri halisi, na hivyo akawa kielelezo cha nchi ya uzuri ya kiroho. Historia ya Ahaz ni kielelezo cha historia ya kinabii ambamo unabii ulitangazwa mwaka 742 KK, na hivyo ni kielelezo pia cha historia ambamo unabii huo ulihitimishwa. Katika historia ya mwanzo, ufalme wa kaskazini uliokuwa na makabila kumi ulijitenga na yale makabila mengine mawili kwa kupinga serikali ya makabila mawili ya kusini iliyoanzishwa na Mungu. Makabila kumi ya kaskazini yalikuwa yameunda shirikisho pamoja na Siria, yakitoa kielelezo cha muungano kati ya shirikisho la kusini na nguvu inayowakilishwa kwa ishara na Siria.
This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.
Muhtasari mfupi huu unaonyesha kwamba mara saba za Walawi ishirini na sita ni ahadi ya agano inayoweka wazi ama baraka kwa utiifu au "laana" ya utumwa kwa kutotii. Falme za kaskazini na kusini zilianza pamoja kama taifa moja lililotolewa utumwani, lakini zikarejeshwa tena utumwani mwishoni mwao mtawalia.
The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.
Miaka sitini na mitano mwishoni mwa ule unabii wa utumwa ilihitimika huku Israeli ya kiroho ikiwa katika nchi tukufu ya kiroho, katikati kabisa ya vita vya wenyewe kwa wenyewe vya kaskazini dhidi ya kusini. Mahasimu katika vita vya wenyewe kwa wenyewe walikuwa ufalme uliounda muungano wa shirikisho na ukajitenga na serikali iliyowekwa na Mungu iliyokuwa katika ufalme wa upande mwingine.
From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.
Kuanzia mwaka 1798 hadi vita vya wenyewe kwa wenyewe, baragumu la itikadi ya ujamhuri lilipitia mchakato uliozalisha makundi mawili ya mahasimu wa kisiasa waliowakilisha pande mbili za masuala ya utumwa. Mahasimu waliounga mkono utumwa waliotaka kuendeleza mfumo wa utumwa walishindwa mapambano.
From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.
Kuanzia mwaka 1798 na kuendelea hadi vita vya wenyewe kwa wenyewe, pembe ya Uprotestanti ilipitia mchakato uliozalisha makundi mawili ya mahasimu wa kidini wanaowakilisha pande mbili za masuala ya utumwa. Mahasimu wanaounga mkono utumwa, waliotaka kuendeleza uelewa wa awali wa unabii wa utumwa, walishindwa katika mapambano.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
Mnamo mwaka 1863, baragumu la itikadi ya jamhuri lilifanikiwa kukataa utumwa.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
Mnamo mwaka 1863, pembe ya Uprotestanti ilifanikiwa kukataa unabii wa utumwa.
In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.
Kwa kufanya hivyo walikataa kazi ya Miller, Eliya wa wakati wake. Kwa kufanya hivyo pia walikataa "kiapo cha Musa", jiwe la msingi la wakati wao. Musa na Eliya kisha walikataliwa, lakini wakarejea tarehe 11 Septemba 2001.
Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.
Alfa na Omega, mtaalamu wa lugha wa ajabu, aliweka alama Yake ya kimungu kote katika unabii wa nyakati wa "kiapo cha Musa", naye Yeye mwenyewe alijitangaza kuwa Palmoni, Mwenye Kuhesabu wa Ajabu. Kama hamtaamini, hakika hamtasimama imara.