Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Muda mfupi kabla ya kufungwa kwa kipindi cha majaribio, amri inatolewa: "Usitie muhuri maneno ya unabii wa kitabu hiki."

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

Katika sura ya tano ya Ufunuo, Mungu Baba ameketi juu ya kiti chake cha enzi na ana kitabu mkononi mwake kilichotiwa mihuri saba.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

Nikaona katika mkono wa kuume wa yeye aliyeketi juu ya kiti cha enzi kitabu kilichoandikwa ndani na nyuma, kilichotiwa muhuri kwa mihuri saba. Ufunuo 5:1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Kadiri simulizi linavyoendelea kuanzia aya ya kwanza hadi sura ya saba, tunagundua kwamba Yesu, anayewakilishwa kama Simba wa kabila la Yuda, ndiye anayechukua kitabu kutoka mkononi mwa Baba yake na kuanza kufungua mihuri moja baada ya mwingine. Anapofungua muhuri wa sita na kuwasilisha ujumbe unaowakilishwa na muhuri huo, sura ya sita inamalizika. Inaishia kwa swali linaloongoza kwenye sura ya saba, ambako tunapata jibu la swali lililoibuliwa katika aya ya mwisho ya sura ya sita.

For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

Kwa maana siku ile kuu ya hasira yake imekuja; na ni nani awezaye kusimama? Ufunuo 6:17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

Sura ya saba inatambulisha wale mia arobaini na nne elfu na "mkutano mkubwa." Baada ya watu wa Mungu kuwasilishwa katika sura ya saba, ndipo tunakuta muhuri wa saba, wa mwisho, ukivunjwa. Unabii mwingine pekee katika kitabu cha Ufunuo uliotiwa muhuri ni zile ngurumo saba za sura ya kumi. Jambo rahisi ni kwamba unabii pekee katika kitabu cha Ufunuo uliotiwa muhuri na ambao unaweza kufunuliwa kabla ya muda wa rehema kufungwa ni "ngurumo saba."

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

Kwa miaka, ikiwa si miongo, Future for America imebainisha kile ambacho "ngurumo saba" zinawakilisha. "Ngurumo saba" zinawakilisha historia ya harakati ya Wamileraiti kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844. Dada White anathibitisha jambo hili na kuongeza kwamba "ngurumo saba" pia zinawakilisha "matukio ya baadaye yatakayofunuliwa kwa mpangilio wao." Uwasilishaji wa kina wa ukweli huu unaweza kupatikana katika Majedwali ya Habakuki, kwa wale wasiofahamu mambo haya ya kinabii.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

Ukweli kuhusu ngurumo saba uliowasilishwa zamani bado ni ukweli, lakini tangu Agosti mwaka huu Bwana ameondoa mkono wake kutoka katika mada hizi na uelewa zaidi umefunuliwa. Tutaanza na sura ya kumi ya Ufunuo, kisha tuchunguza ufafanuzi wa Dada White kuhusu sura hiyo. Kabla ya kufanya hivyo, ni lazima tutambue hoja mbili zisizohusiana na uchambuzi wa ngurumo saba.

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Jambo la kwanza ni kwamba utambuzi wa ukweli wa radi saba ambao sasa umefunuliwa unahitaji vipengele kadhaa vya ukweli ili kuweka mahali pake kila kitu kinachowakilishwa na radi hizo saba. Hapa, ninaomba, ndipo ulipo uvumilivu wa watakatifu. Jambo la pili linalohusiana na hili ni kwamba programu inayozalisha uwasilishaji wa sauti wa makala haya ina kikomo cha muda ambao inaweza kusoma na kuzungumza. Kila moja ya makala lazima iwe ndani ya kipindi hicho cha muda. Tangu mwanzo wa somo hili, ninakujulisha kwamba itahitajika makala kadhaa ili kuthibitisha ukweli unaowakilishwa na radi saba. Sasa tuingie sura ya kumi.

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 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. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

Nikaona malaika mwingine mwenye nguvu akishuka kutoka mbinguni, amejivika wingu; na upinde wa mvua ulikuwa juu ya kichwa chake, na uso wake ulikuwa kama jua, na miguu yake kama nguzo za moto. Naye alikuwa na kitabu kidogo kilichofunguliwa mkononi mwake; naye akaweka mguu wake wa kuume juu ya bahari, na mguu wake wa kushoto juu ya nchi, akalia kwa sauti kuu, kama simba angurumapo; na alipolia, radi saba zikatoa sauti zao. Na radi zile saba zilipokwisha kutoa sauti zao, nikataka kuandika; nami nikasikia sauti kutoka mbinguni ikiniambia, Zitie muhuri mambo yale ambayo radi saba zilitamka, wala usiyaandike. Na yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake kuelekea mbinguni, akaapa kwa yeye aishiye hata milele na milele, aliyeziumba mbingu, na vilivyomo ndani yake, na nchi, na vilivyomo ndani yake, na bahari, na vilivyomo ndani yake, ya kwamba muda hautakuwapo tena; bali katika siku za sauti ya malaika wa saba, atakapoanza kupiga tarumbeta, fumbo la Mungu litakamilika, kama alivyowaambia watumishi wake manabii. Na ile sauti niliyoisikia kutoka mbinguni ikasema nami tena, ikisema, Enenda ukachukue kile kitabu kidogo kilichofunguliwa kilicho mkononi mwa yule malaika anayesimama juu ya bahari na juu ya nchi. Nami nikamwendea yule malaika, nikamwambia, Nipe kile kitabu kidogo. Akaniambia, Kichukue, ukile; nacho kitafanya tumbo lako kuwa chungu, lakini kitatamu kinywani mwako kama asali. Nikakichukua kile kitabu kidogo kutoka mkononi mwa yule malaika, nikakila; nacho kilikuwa kinywani mwangu kitamu kama asali; na mara tu nilipokwisha kukila, tumbo langu likawa chungu. Naye akaniambia, Ni lazima ukatabiri tena mbele ya watu wengi, na mataifa, na lugha, na wafalme. Ufunuo 10:1-11.

Commenting on chapter ten, Sister White states:

Akitoa maoni kuhusu sura ya kumi, Dada White anasema:

“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

Malaika mwenye nguvu aliyemwelekeza Yohana si mwingine bali Yesu Kristo mwenyewe. Akiweka mguu Wake wa kulia juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha jukumu analotekeleza katika matukio ya mwisho ya mgogoro mkubwa na Shetani. Msimamo huu unaashiria nguvu na mamlaka Yake kuu juu ya dunia yote. Mgogoro huo ulikuwa ukizidi nguvu na ushupavu kutoka kizazi hadi kizazi, nao utaendelea hivyo hadi matukio ya kufunga pazia, wakati utendaji mahiri wa nguvu za giza utakapofikia kilele chao. Shetani, akiwa ameungana na watu waovu, ataudanganya ulimwengu wote na makanisa yasiyopokea upendo wa kweli. Lakini yule malaika mwenye nguvu anadai umakini. Analia kwa sauti kuu. Ataonyesha nguvu na mamlaka ya sauti Yake kwa wale waliojiunga na Shetani ili kupinga kweli.

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

Baada ya ngurumo hizi saba kunena sauti zao, agizo linakuja kwa Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Yatie muhuri mambo yale ambayo ngurumo saba zimenena.’ Haya yanahusiana na matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wake. Danieli atasimama katika fungu lake mwisho wa siku. Yohana anaona kitabu kidogo kikiwa kimefunuliwa. Hapo ndipo unabii wa Danieli unapata mahali pake panapofaa katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu utakaotolewa kwa ulimwengu. Kufunuliwa kwa kitabu kidogo kulikuwa ni ujumbe kuhusu wakati.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

Vitabu vya Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilitamka, lakini akaamriwa asiziandike.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Nuru maalum aliyopewa Yohana, ambayo ilidhihirishwa katika ngurumo saba, ilikuwa ni uainishaji wa matukio ambayo yangetukia chini ya ujumbe wa malaika wa kwanza na wa pili. Haikuwa vyema kwa watu kujua mambo haya, kwa maana imani yao ilipaswa kujaribiwa. Katika mpango wa Mungu, kweli za ajabu sana na zilizoendelea zingetangazwa. Ujumbe wa malaika wa kwanza na wa pili ulipaswa kutangazwa, lakini hakuna nuru zaidi iliyopaswa kufunuliwa kabla ya ujumbe huo kutimiza kazi yake mahsusi. Hili linawakilishwa na malaika aliyesimama na mguu mmoja juu ya bahari, akitangaza kwa kiapo chenye uzito mkuu kwamba muda hautakuwepo tena. Ufafanuzi wa Biblia wa Waadventista wa Sabato, juzuu ya 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

Malaika “mwenye nguvu” aliyeshuka tarehe 11 Agosti, 1840 alikuwa Kristo, naye alikuwa na ujumbe mkononi mwake ambao Yohana aliambiwa aule. Kile alichokula Yohana kilikuwa ujumbe, lakini ulikuwa kimahususi ujumbe uliopaswa kupelekwa kwa watu wa Mungu, si kwa ulimwengu. Ni muhimu kutambua ni nani walengwa katika kifungu hiki, kwa kuwa ijapokuwa Kristo alishuka tarehe 11 Agosti, 1840, akiashiria kutiwa nguvu kwa ujumbe wa malaika wa kwanza, na hivyo kubainisha ni lini ujumbe wa malaika wa kwanza ungepelekwa duniani kote, kile kitabu kidogo ambacho Yohana alipaswa kula kilikuwa kinabainisha wakati ambapo Uprotestanti ulikabidhi vazi la Uprotestanti kwa wafuasi wa Miller. Kristo alipo shuka akiwa na kile kitabu kidogo, alikuwa akikomesha uhusiano wake wa agano na kanisa kutoka nyikani na wakati huohuo akiwatambua wafuasi wa Miller kama watu wake wapya teule wa agano. Wafuasi wa Miller walikuwa watu ambao hapo awali hawakuwa watu wa Mungu. Manabii kamwe hawapingani.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

Akasema nami, Mwanadamu, simama juu ya miguu yako, nami nitasema nawe. Roho akaingia ndani yangu aliposema nami, akanisimamisha juu ya miguu yangu, nikamsikia yeye aliyesema nami. Akaniambia, Mwanadamu, nakutuma kwa wana wa Israeli, kwa taifa la waasi walioniasi; wao na baba zao wamekosa dhidi yangu hata siku hii ya leo. Kwa maana ni watoto wajeuri na wenye mioyo migumu. Nakutuma kwao; nawe utawaambia, Hivi asema Bwana MUNGU. Nao, wakitaka kusikia au wakikataa, (kwa maana ni nyumba ya uasi,) hata hivyo watajua ya kwamba kumekuwa na nabii kati yao. Na wewe, Mwanadamu, usiwaogope, wala usiogope maneno yao, ijapokuwa miiba na michongoma iko pamoja nawe, nawe unakaa kati ya nge; usiogope maneno yao, wala usifadhaike kwa nyuso zao, ingawa ni nyumba ya uasi. Nawe utayasema maneno yangu kwao, wakitaka kusikia au wakikataa; kwa maana ni waasi mno. Lakini wewe, Mwanadamu, sikiza nikuambiayo; usiwe mwasi kama ile nyumba ya uasi; fumbua kinywa chako, ule nikupavyo. Nilipotazama, tazama, mkono ulinitumiwa; na tazama, ndani yake palikuwa na gombo la chuo; akalinyosha mbele yangu; nalo limeandikwa ndani na nje; na ndani yake pameandikwa maombolezo, na majonzi, na ole. Tena akaniambia, Mwanadamu, ule uonacho; ula gombo hili, ukaende ukaseme na nyumba ya Israeli. Basi nikafumbua kinywa changu, naye akanilisha gombo hilo. Akaniambia, Mwanadamu, ujaze tumbo lako kwa kulila, na ujaze matumbo yako kwa gombo hili ninalokupa. Ndipo nikalila; nalo likawa kinywani mwangu tamu kama asali. Akaniambia, Mwanadamu, enenda, nenda kwa nyumba ya Israeli, ukaseme nao kwa maneno yangu. Kwa maana hukutumwa kwa watu wa usemi wa kigeni wala wa lugha ngumu, bali kwa nyumba ya Israeli; si kwa watu wengi wenye usemi wa kigeni na lugha ngumu, ambao maneno yao huwezi kuyaelewa. Hakika, lau ningalikutuma kwao, wangalikusikiliza. Lakini nyumba ya Israeli haitakusikiliza; maana hawatanisikiliza mimi; kwa kuwa nyumba yote ya Israeli ni wajeuri na wenye mioyo migumu. Tazama, nimeufanya uso wako uwe imara dhidi ya nyuso zao, na kipaji chako imara dhidi ya vipaji vyao. Kama jiwe gumu kuliko mwamba nimefanya kipaji chako; usiwaogope, wala usifadhaike kwa nyuso zao, ijapokuwa ni nyumba ya uasi. Tena akaniambia, Mwanadamu, maneno yangu yote nitakayosema nawe yapokee moyoni mwako, ukayasikie kwa masikio yako. Ezekieli 2:1-3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Kristo aliposhuka akiwa na kitabu kidogo ambacho Yohana alikichukua na kukila, kilikuwa katika “kinywa chake kama asali kwa utamu.” Yohana wa Ufunuo na Ezekieli, wote wawili wanachukua ujumbe kutoka katika “mkono” wa Kristo. Ezekieli, na hivyo basi Yohana, walikuwa na ujumbe wa kuupeleka kwa “nyumba ya Israeli,” si kwa wale walio nje ya Israeli. Kama wale walio nje ya Israeli wangesikia ujumbe huo, wangalikubali, lakini si Israeli, kwa kuwa “nyumba yote” ya Israeli “ni wakaidi na wagumu wa moyo.” Nyumba nzima ya Israeli (nyumba yote) ilikuwa imeasi kabisa. Israeli mwaka 1840 iliwakilishwa katika Ufunuo sura ya kumi kama kanisa jangwani. Walikuwa wameujaza kikombe cha wakati wao wa rehema.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

Ingawa ujumbe huo usingesikiwa na Waisraeli, nabii bado aliagizwa kuwapelekea ujumbe wa kitabu kidogo, kwa kusudi la kuwawajibisha kwa kukataa nuru ya malaika wa kwanza. Katika vitabu vya hukumu, walipaswa kuwajibishwa kwa kukataa kusikia ujumbe wa “nabii” aliyekuwa “miongoni mwao.” Kumkataa nabii ni kukataa ujumbe uliokuwa umetolewa kwa nabii na malaika Gabrieli, ambaye yeye mwenyewe aliupokea ujumbe huo kutoka kwa Kristo, ambaye aliupokea kutoka kwa Baba. Kristo aliposhuka akiwa na ujumbe wa kitabu kidogo mkononi mwake, jambo hilo lilikuwa sambamba na wakati Roho Mtakatifu alishuka katika ubatizo wake. Hilo lilikuwa limeashiriwa mapema na Musa katika kichaka kilichowaka moto, na alama hiyo hiyo ya njia ipo katika kila harakati ya matengenezo.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

Kazi ya Mungu duniani huonyesha, kutoka zama hadi zama, kufanana kwa kushangaza katika kila mageuzi makubwa au harakati ya kidini. Kanuni za jinsi Mungu anavyoshughulika na wanadamu daima ni zile zile. Harakati muhimu za sasa zina mfanano na zile za zamani, na uzoefu wa kanisa katika enzi zilizopita una mafunzo yenye thamani kubwa kwa wakati wetu. Pambano Kuu, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Anguko la ubabe wa Dola ya Uthmani tarehe 11 Agosti, 1840, (ambapo ndipo Yohana na Ezekieli walikula kitabu kidogo kilichokuwa katika "mkono" wa Kristo,) linaashiria "kuwezeshwa" kwa ujumbe wa malaika wa kwanza ulio "wasili" katika "wakati wa mwisho" mwaka 1798. Ujumbe huo "uliwezeshwa" kwa uthibitisho wa kanuni kuu ya kinabii ya Wamileraiti; kanuni ya mwaka kwa siku. Kisha Kristo akaanza kuweka msingi wa hekalu la Wamileraiti, kama alivyofanya alipobatizwa.

“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

Imani ya Nathanaeli iliyokuwa ikitetereka sasa ikaimarishwa, naye akajibu akasema, ‘Rabi, wewe ni Mwana wa Mungu; wewe ni Mfalme wa Israeli.’ Yesu akajibu akamwambia, ‘Kwa sababu nimekuambia, nilikuona chini ya mtini, unaamini? Utaona mambo makuu kuliko haya.’ Naye akamwambia, ‘Amin, amin, nawaambia, tangu sasa mtaona mbingu zimefunguka, na malaika wa Mungu wakipanda na kushuka juu ya Mwana wa Adamu.’

“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

"Katika hawa wanafunzi wachache wa kwanza, msingi wa kanisa la Kikristo ulikuwa ukiwekwa kwa juhudi binafsi. Yohana kwanza aliwaelekeza wawili kati ya wanafunzi wake kwa Kristo. Kisha mmoja wa hao akampata ndugu yake, akamleta kwa Kristo. Kisha akamwita Filipo amfuate, naye akaenda kumtafuta Nathanaeli." Roho ya Unabii, juzuu ya 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

Aliposhuka Kristo tarehe 11 Agosti 1840 akiwa na kitabu kidogo kimefunguliwa mkononi mwake, tukio hilo lilikuwa limetanguliwa kwa mfano katika harakati ya matengenezo katika historia ya Kristo hapa duniani, kwa kuwa kila harakati ya matengenezo ina alama zilezile za njia. Harakati ya matengenezo aliyoiongoza Musa ilikuwa na alama ile ile ya njia. Uzoefu wa Musa kwenye kichaka kilichokuwa kinawaka moto ulikuwa mfano wa kushuka kwa Roho Mtakatifu wakati wa ubatizo wa Kristo; jambo hilo nalo, kwa upande wake, lilikuwa mfano wa mwaka 1840, ambao nao ni mfano wa tarehe 11 Septemba 2001 wakati malaika mwenye nguvu wa Ufunuo 18 alishuka.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

"Kuwasili" kwa ujumbe wa malaika wa kwanza, na "kuwasili" kwa ujumbe wa malaika wa pili, na "kuwasili" kwa ujumbe wa malaika wa tatu vyote vinawakilishwa na malaika. Malaika wa kwanza ana kitabu kidogo mkononi mwake, wa pili alikuwa na andiko mkononi mwake, na wa tatu alikuwa na gombo la ngozi mkononi mwake. Kwa ushuhuda wa wawili au watatu, kweli huthibitishwa. Malaika wote watatu, iwe katika kuwasili kwao au katika kutiwa nguvu, wana ujumbe mkononi mwao.

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

Yohana na Ezekieli wanawakilisha wale waliokula ule ujumbe wakati ujumbe wa malaika wa kwanza “ulipewa nguvu,” jambo ambalo ni alama ya njia ya kihistoria iliyo tofauti na wakati ujumbe wa malaika wa kwanza “ulifika” mwaka 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

Tofauti kati ya "kuwasili" kwa ujumbe na "kupewa nguvu" kwake ni muhimu sana kuzingatia. Tunapotafakari kifungu kifuatacho, zingatia kwamba kusudi la malaika wa kwanza ni sawa kabisa na kusudi la malaika katika Ufunuo kumi na nane anayeiangaza dunia kwa utukufu wake. Pia zingatia kwamba kila ujumbe husababisha mgawanyiko unaozalisha makundi mawili ya waabudu.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

Nilionyeshwa jinsi mbingu yote ilivyokuwa imejishughulisha na kazi inayoendelea duniani. Yesu akamtuma malaika mwenye nguvu [malaika wa kwanza] ashuke na kuwaonya wakazi wa dunia waijiandae kwa kuja Kwake mara ya pili. Malaika huyo alipoondoka kutoka mbele za Yesu mbinguni, nuru yenye kung’aa sana na yenye utukufu mkubwa ilimtangulia. Nilielezwa kwamba utume wake ulikuwa kuangaza dunia kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja. Makutano makubwa yaliipokea nuru. Baadhi yao walionekana kuwa wanyenyekevu sana, ilhali wengine walikuwa na furaha na waliopagawa kwa shangwe. Wote waliopokea nuru waligeuza nyuso zao kuelekea mbinguni na kumtukuza Mungu. Ingawa iliwaangazia wote, wengine waliathiriwa tu nayo, lakini hawakuipokea kwa moyo wote. Wengi walijaa ghadhabu kuu. Wahubiri na watu waliungana na waovu na wakaipinga kwa nguvu nuru iliyotolewa na yule malaika mwenye nguvu. Lakini wote walioipokea walijitenga na dunia na wakaungana kwa karibu wao kwa wao.

“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

Shetani na malaika zake walikuwa wakijihusisha kwa bidii wakitafuta kuvuta akili za wengi iwezekanavyo mbali na nuru. Kundi lililoikataa liliachwa gizani. Nilimwona malaika wa Mungu akiwatazama kwa shauku kuu watu wake wanaodai kuwa wake, ili kuandika tabia waliyokuwa wakiionyesha ulipowasilishwa kwao ule ujumbe wa asili ya mbinguni. Na ilipotokea kwamba wengi sana waliodai kumpenda Yesu waligeukia mbali na ujumbe wa mbinguni kwa dharau, kejeli, na chuki, malaika mmoja akiwa na gombo mkononi mwake akaandika kumbukumbu ya aibu. Mbingu yote ilijaa ghadhabu kwamba Yesu apuuzwe hivyo na wale wanaodai kuwa wafuasi wake.

“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

Niliona kukatishwa tamaa kwa wale waliomtumaini, kwa kuwa hawakumwona Bwana wao wakati uliotarajiwa. Ilikuwa kusudi la Mungu kuficha yajayo na kuleta watu Wake katika hatua ya uamuzi. Bila kuhubiri wakati maalum wa kuja kwa Kristo, kazi iliyokusudiwa na Mungu isingekuwa imekamilishwa. Shetani alikuwa akiwaongoza wengi sana kutazama mbali katika siku za usoni kwa matukio makuu yanayohusiana na hukumu na mwisho wa muda wa rehema. Ilikuwa lazima watu waletwe kutafuta kwa bidii maandalizi ya sasa.

“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

Kadiri muda ulivyopita, wale ambao hawakuwa wamepokea kikamilifu nuru ya malaika waliungana na wale waliodharau ujumbe, nao wakawageukia waliokatishwa tamaa kwa kejeli. Malaika walibainisha hali ya wale wanaodai kuwa wafuasi wa Kristo. Kupita kwa wakati uliobainishwa kuliwajaribu na kuwapima, na wengi sana walipimwa kwenye mizani na wakapatikana na upungufu. Walidai kwa sauti kubwa kuwa ni Wakristo, lakini katika karibu kila jambo walishindwa kumfuata Kristo. Shetani alishangilia juu ya hali ya wale wanaodai kuwa wafuasi wa Yesu.

“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

Alikuwa amewanasa katika mtego wake. Alikuwa ameiongoza wengi waache njia iliyo nyoofu, nao walikuwa wakijaribu kupanda mbinguni kwa njia nyingine. Malaika waliona wasafi na watakatifu wakiwa wamechanganyika na wenye dhambi katika Sayuni na pamoja na wanafiki wapendao dunia. Walikuwa wakiwalinda wanafunzi wa kweli wa Yesu; lakini wapotovu walikuwa wakiwaathiri watakatifu. Wale ambao mioyo yao iliwaka kwa shauku kuu ya kumuona Yesu walikatazwa na ndugu zao wanaojidai kuwa waumini kuzungumza juu ya kuja kwake. Malaika waliitazama hali hiyo na wakawahurumia mabaki waliopenda kuonekana kwa Bwana wao.

“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.

Malaika mwingine mwenye nguvu [malaika wa pili] aliagizwa kushuka duniani. Yesu aliweka andiko mkononi mwake, na aliposhuka duniani, akapaza sauti, 'Babeli imeanguka, imeanguka.' Kisha nikaona waliokatishwa tamaa wakinua tena macho yao mbinguni, wakimtazamia kwa imani na tumaini kuja kwa Bwana wao. Lakini wengi walionekana kubaki katika hali ya kufa ganzi, kana kwamba wamelala; ila niliweza kuona athari ya huzuni nzito usoni mwao. Waliokatishwa tamaa waliona katika Maandiko kwamba walikuwa katika wakati wa kukawia, na kwamba iliwapasa kusubiri kwa subira utimizo wa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843 uliwaongoza kumtarajia mwaka 1844. Hata hivyo nikaona kwamba wengi hawakuwa na ile nguvu iliyotambulisha imani yao mwaka 1843. Kukatishwa tamaa kwao kulikuwa kumeidhoofisha imani yao.

“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

Watu wa Mungu walipoungana katika mwito wa malaika wa pili, jeshi la mbinguni liliangalia kwa shauku kuu athari ya ujumbe huo. Waliwaona wengi waliolitwaa jina la Wakristo wakigeukia kwa dharau na mzaha wale waliokuwa wamekatishwa tamaa. Maneno haya yalipodondoka kutoka midomo ya kudhihaki, ‘Bado hamjapanda juu!’ malaika akayaandika. Malaika akasema, ‘Wanamdhihaki Mungu.’ Nilielekezwa nyuma kwa dhambi iliyofanana, iliyotendwa zamani za kale. Eliya alikuwa ametwaliwa mbinguni, na joho lake likaangukia Elisha. Kisha vijana waovu, ambao walikuwa wamejifunza kutoka kwa wazazi wao kumdharau mtu wa Mungu, wakamfuata Elisha, wakapaza sauti kwa dhihaka, ‘Panda juu, wewe mwenye upara; panda juu, upara.’ Kwa kumtukana mtumishi wake hivyo, walimtukana Mungu, nao wakakutana na adhabu yao hapo hapo. Vivyo hivyo, wale waliodharau na kudhihaki wazo la watakatifu kupaa, watatembelewa na hasira ya Mungu, nao watalazimishwa kutambua kwamba si jambo jepesi kufanya mzaha na Muumba wao.

“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

Yesu aliwaagiza malaika wengine waruke haraka kuhuisha na kuimarisha imani iliyolegea ya watu Wake na kuwatayarisha wauelewe ujumbe wa malaika wa pili na hatua muhimu ambayo hivi karibuni ingechukuliwa mbinguni. Niliona hawa malaika wakipokea nguvu kuu na nuru kutoka kwa Yesu na kuruka haraka kuja duniani kutekeleza agizo walilopewa la kumsaidia malaika wa pili katika kazi yake. Nuru kuu iliwaangazia watu wa Mungu wakati malaika walipolia, 'Tazama, Bwana-arusi anakuja; tokeni mkamlaki.' Kisha nikaona hawa waliokatishwa tamaa wakasimama, nao kwa umoja na malaika wa pili wakatangaza, 'Tazama, Bwana-arusi anakuja; tokeni mkamlaki.' Nuru kutoka kwa malaika ilipenya giza kila mahali. Shetani na malaika zake walitafuta kuizuia nuru hii isienee na isipate athari iliyokusudiwa. Walishindana na malaika wa mbinguni, wakiwaambia kwamba Mungu alikuwa amewadanganya watu, na kwamba kwa nuru yao yote na nguvu zao hawakuweza kuifanya dunia iamini kwamba Kristo anakuja. Lakini, ijapokuwa Shetani alijitahidi kuzuia njia na kuyaelekeza mawazo ya watu mbali na nuru, malaika wa Mungu waliendelea na kazi yao....

“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

Huduma ya Yesu ilipofungwa katika mahali patakatifu, naye akaingia katika mahali patakatifu pa patakatifu na kusimama mbele ya sanduku lenye sheria ya Mungu, akatuma malaika mwingine mwenye nguvu akiwa na ujumbe wa tatu kwa ulimwengu. Gombo likawekwa mkononi mwa malaika, na aliposhuka duniani kwa nguvu na adhama, akatangaza onyo la kutisha, kwa tishio baya zaidi kuwahi kufikishwa kwa wanadamu. Ujumbe huu uliokusudiwa kuwaweka wana wa Mungu macho, kwa kuwaonyesha saa ya majaribu na dhiki iliyokuwa mbele yao. Malaika akasema, ‘Wataletwa katika vita vya ana kwa ana na mnyama na sanamu yake. Tumaini lao la pekee la uzima wa milele ni kubaki thabiti. Ingawa maisha yao yako hatarini, lazima washikilie kweli.’ Malaika wa tatu anahitimisha ujumbe wake hivi: ‘Hapa ndipo subira ya watakatifu ilipo; hapa ndipo walipo waishikao amri za Mungu, na imani ya Yesu.’ Aliporudia maneno haya, akaashiria patakatifu pa mbinguni. Nia za wote wanaoukumbatia ujumbe huu zinaelekezwa kwenye mahali patakatifu pa patakatifu, ambako Yesu anasimama mbele ya sanduku, akifanya maombezi yake ya mwisho kwa wote ambao rehema bado inawavumilia, na kwa wale waliovunja sheria ya Mungu kwa kutojua. Upatanisho huu unafanywa kwa ajili ya wafu wenye haki pamoja na walio hai wenye haki. Unawajumuisha wote waliokufa wakimtumaini Kristo, lakini ambao, kwa kuwa hawakuwa wamepokea nuru kuhusu amri za Mungu, walikuwa wametenda dhambi kwa kutojua kwa kuvunja maagizo yake. Early Writings, 245-254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

Kurasa chache baadaye katika kitabu hicho hicho, akishughulikia dhana zile zile zilizotajwa hapo awali, Dada White anabainisha kwamba kukataliwa kwa ujumbe watatu katika historia ya Wamillerite kuliakisiwa katika historia ya Kristo. Huko anatoa mashahidi wawili wanaoonyesha mchakato wa majaribio unaoendelea hatua kwa hatua unaohitaji ushindi katika kila jaribio ili kusonga hadi jaribio linalofuata.

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

Nikaona kundi lililosimama likiwa limelindwa vyema na imara, lisilowaunga mkono wale waliotaka kuvuruga imani iliyoimarishwa ya lile kundi. Mungu aliwaangalia kwa kibali. Nikaonyeshwa hatua tatu—ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika aliyekuwa akinifuatana akasema, 'Ole wake atakayehamisha tofali au kutikisa pini ya ujumbe huu. Ufahamu wa kweli wa ujumbe huu ni wa umuhimu wa hali ya juu. Hatima ya roho inategemea jinsi ujumbe huu unavyopokelewa.' Nikapitishwa tena kupitia ujumbe huu, nikaona jinsi watu wa Mungu walivyoupata uzoefu wao kwa gharama kubwa. Ulikuwa umepatikana kupitia mateso mengi na mapambano makali. Mungu alikuwa amewaongoza hatua kwa hatua, hadi akawaweka juu ya jukwaa thabiti lisilohamishika. Nikaona watu wakikaribia jukwaa na kuchunguza msingi. Wengine, kwa furaha, walipanda juu yake mara moja. Wengine walianza kutafuta kasoro katika msingi. Walitaka maboresho yafanywe, ndipo jukwaa lingekuwa kamilifu zaidi, na watu wangekuwa wenye furaha zaidi. Wengine walishuka kutoka juu ya jukwaa kulichunguza na wakatangaza kwamba limewekwa vibaya. Lakini nikaona kwamba karibu wote walisimama imara juu ya jukwaa na kuwasihi wale waliokuwa wameteremka waache malalamiko yao; maana Mungu ndiye Mjenzi Mkuu, nao walikuwa wakipigana dhidi Yake. Walitaja kazi za ajabu za Mungu, zilizokuwa zimewaongoza hadi kwenye jukwaa lile thabiti, na kwa umoja wakainua macho yao mbinguni, nao kwa sauti kuu wakamtukuza Mungu. Hili liliwagusa baadhi ya wale waliokuwa wamelalamika na kuondoka jukwaani, nao wakiwa wamenyenyekea wakalipanda tena.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

Nilielekezwa kurudi kwenye tangazo la ujio wa kwanza wa Kristo. Yohana alitumwa katika roho na nguvu za Eliya [akiwakilisha ujumbe wa malaika wa kwanza] kuandaa njia ya Yesu. Wale walioukataa ushuhuda wa Yohana hawakufaidika na mafundisho ya Yesu [akiwakilisha ujumbe wa malaika wa pili]. Upinzani wao dhidi ya ujumbe uliotabiri kuja Kwake uliwaweka mahali ambapo wasingeweza kupokea kwa urahisi ushahidi wenye nguvu zaidi kwamba Yeye alikuwa Masihi. Shetani aliwaongoza wale walioukataa ujumbe wa Yohana kwenda mbali zaidi, kumkataa na kumsulubisha Kristo [akiwakilisha ujumbe wa malaika wa tatu]. Kwa kufanya hivyo walijiweka mahali ambapo wasingeweza kupokea baraka siku ya Pentekoste, [ikiwakilisha malaika wa Ufunuo kumi na nane] ambayo ingewafundisha njia ya kuingia katika mahali patakatifu pa mbinguni. Kupasuka kwa pazia la hekalu kulionyesha kwamba dhabihu na taratibu za Kiyahudi zisingekubaliwa tena. Dhabihu Kuu ilikuwa imetolewa na ilikuwa imekubaliwa, na Roho Mtakatifu aliyeshuka siku ya Pentekoste aliyaelekeza mawazo ya wanafunzi kutoka mahali patakatifu pa duniani kwenda kwenye mahali patakatifu pa mbinguni, ambako Yesu alikuwa ameingia kwa damu yake mwenyewe, ili kuwamiminia wanafunzi wake manufaa ya upatanisho wake. Lakini Wayahudi walibaki gizani kabisa. Walipoteza nuru yote waliyoweza kuwa nayo juu ya mpango wa wokovu, na bado waliendelea kutegemea dhabihu na matoleo yao yasiyo na maana. Mahali patakatifu pa mbinguni palikuwa pamechukua nafasi ya mahali patakatifu pa duniani, ilhali hawakuwa na habari za mabadiliko hayo. Kwa hiyo hawakuweza kufaidika na uombezi wa Kristo katika mahali patakatifu.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

Wengi hutazama kwa mshituko mwenendo wa Wayahudi wa kumkataa na kumsulibisha Kristo; na wanaposoma historia ya matendo ya aibu aliyotendewa, hudhani kwamba wanampenda, na kwamba wasingalimkana kama alivyofanya Petro, wala kumsulibisha kama walivyofanya Wayahudi. Lakini Mungu anayesoma mioyo ya wote ameuweka kwenye jaribio ule upendo kwa Yesu wanaodai kuuhisi. Mbingu yote ilitazama kwa shauku kuu jinsi ujumbe wa malaika wa kwanza ulivyopokelewa. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma habari za msalaba, walidhihaki habari njema za kuja Kwake. Badala ya kuupokea ujumbe kwa furaha, walitangaza kuwa ni udanganyifu. Waliwaonea chuki waliopenda kuonekana Kwake na kuwafukuza makanisani. Walioukataa ujumbe wa kwanza hawakuweza kufaidika na wa pili; wala hawakufaidika na mwito wa usiku wa manane, uliokuwa wa kuwatayarisha waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu pa hekalu la mbinguni. Na kwa kukataa ujumbe wa kwanza na wa pili, wameutia giza ufahamu wao kiasi kwamba hawaoni nuru yoyote katika ujumbe wa malaika wa tatu, unaoonyesha njia ya kuingia katika Patakatifu pa Patakatifu. Niliona kwamba kama vile Wayahudi walivyosulibisha Yesu, vivyo hivyo makanisa ya jina tu yamesulibisha ujumbe huu, na kwa hiyo hawana maarifa ya njia ya kuingia katika Patakatifu pa Patakatifu, wala hawawezi kufaidika na uombezi wa Yesu huko. Kama Wayahudi, waliotoa dhabihu zao zisizofaa, nao wanatoa maombi yao yasiyofaa kwa chumba ambacho Yesu amekiacha; na Shetani, akifurahia udanganyifu huo, anajivika tabia ya kidini, na kuyaelekeza mawazo ya hawa wanaodai kuwa Wakristo kwake mwenyewe, akifanya kazi kwa nguvu zake, ishara zake na maajabu yake ya uongo, ili kuwafunga katika mtego wake. Maandishi ya Mapema, 258-261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

Vifungu kutoka katika kitabu cha Early Writings vimefundishwa mara kwa mara kupitia huduma ya Future for America. Lakini kuna kweli zinazoonyeshwa na vifungu hivi ambazo bado hazijatambuliwa.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

Alama za njia za historia ya harakati ya Wamileraiti zinatokana na harakati kadhaa za marekebisho katika Biblia. Bila kuwa na ufahamu fulani wa alama za njia zinazopatikana katika kila harakati ya marekebisho, si rahisi mtu kuelewa umuhimu wa tofauti kati ya wakati ujumbe "unapowasili" na wakati "unatiwa nguvu." Pia kuna uwezekano kwamba wengi wa wale wanaofahamu harakati za marekebisho zilizo sambamba wamekosa baadhi ya vipengele muhimu sana vya alama mbalimbali za njia za harakati za marekebisho.

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

“Miungurumo saba” inayowakilisha matukio ya mwanzo wa Uadventista na matukio ya mwisho wa Uadventista, ni mwanga unaoondolewa muhuri kabla tu ya mlango wa rehema kufungwa. Tunaambiwa kwamba “miungurumo saba” inawakilisha “mchoro wa matukio ambayo yangetukia chini ya ujumbe wa malaika wa kwanza na wa pili,” pamoja na “matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao.” “Miungurumo saba” ina saini ya Alfa na Omega.

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

"Maelezo ya matukio" yaliyotukia "chini ya ujumbe wa malaika wa kwanza na wa pili," ni mfano wa matukio yanayotukia chini ya ujumbe wa malaika wa tatu. Yohana alipoamriwa asiandike kile kilichonenwa na ngurumo saba, amri hiyo ilikuwa imefananishwa na amri iliyotolewa kwa Danieli ya kutia muhuri kitabu chake, kwa kuwa tunafahamishwa kwamba baada ya "ngurumo saba kutoa sauti zao," amri humjia Yohana kama ilivyomjia Danieli kuhusu kitabu kidogo: "Zitie muhuri mambo hayo ambayo ngurumo saba zilisema."

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Ezekieli na Yohana wote wawili wanaonyesha watu wa Mungu wakila ujumbe wakati malaika wa kwanza alipotiwa nguvu mwaka 1840, na nabii Yeremia anaonyesha kukatishwa tamaa kulikotokea miongoni mwa watu wa Mungu wakati ujumbe wa malaika wa kwanza ulipoonekana kushindwa.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Maneno yako yalipatikana, nami nikayala; neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa kuwa nimeitwa kwa jina lako, Ee Bwana Mungu wa majeshi. Sikuketi katika mkutano wa wenye dhihaka, wala sikufurahi; nilikaa peke yangu kwa sababu ya mkono wako; maana umenijaza ghadhabu. Kwa nini maumivu yangu ni ya daima, na jeraha langu haliponyeki, likikataa kupona? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yanayokauka? Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani kutoka kwa kilicho duni, utakuwa kama kinywa changu; nao na warudi kwako; bali wewe usiwarudie. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba uliotiwa boma; nao watapigana nawe, lakini hawatashinda juu yako; kwa kuwa mimi nipo pamoja nawe kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa katika mkono wa waovu, nami nitakukomboa katika mkono wa wenye kutisha. Yeremia 15:16-21.

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Yeremia alikuwa amepata maneno ya kitabu kidogo kama walivyofanya Yohana na Ezekieli, naye pia alikuwa amekula ule ujumbe, lakini ujumbe huo ukawa ujumbe (maji) ulioshindwa. Ilikuwa kana kwamba Mungu alikuwa amesema uongo, jambo ambalo bila shaka haliwezekani, lakini shutuma ya "uongo" hutoa ufunguo wa kumweka Yeremia katika sikitiko la kwanza la Wamillerite lililowakilishwa katika Habakuki.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

Nitasimama katika mahali pangu pa ulinzi, na nijiweke juu ya mnara; nami nitaangalia ili nione atakaloniambia, na nitajibu nini nitakapokemewa. Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye apate kukimbia. Kwa maana maono hayo bado ni kwa wakati uliowekwa, lakini mwisho wake yatanena, wala hayatasema uongo; ijapokawia, subiri; kwa maana hakika yatakuja, wala hayatakawia. Habakuki 2:1-3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

Maono ya ujumbe wa malaika wa kwanza yaliandikwa kwenye chati ya waanzilishi ya mwaka 1843 ambayo iliongozwa na "mkono" wa Mungu.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

"Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 74.

The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

“Wakati uliowekwa” wa 1843 uliwakilishwa kwenye chati, na ndiyo sababu huitwa chati ya 1843. Ilichapishwa mwaka 1842, kwa kutimiza amri iliyoko katika Habakuki ya “uandike maono, uyafanye wazi juu ya mbao.” Maono yalipaswa kufanywa wazi juu ya “mbao,” katika wingi, hivyo ikionyesha kwamba baada ya Bwana kuondoa mkono wake kutoka kwenye kosa lililokuwamo kwenye chati ya 1843, kosa hilo lingesahihishwa kwenye chati ya waasisi ya 1850. Kosa hilo lilisababisha sikitiko la kwanza, na Yeremia anawakilisha wale waliokuwa wamekula kitabu kidogo tarehe 11 Agosti 1840, ambao walivunjika moyo wakati wakati uliowekwa wa 1843 uliposhindikana.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Yeremia alipo kula kitabu kidogo mwaka 1840, kilikuwa “furaha na shangwe” za moyo wake, lakini masikitiko yalipofika, hakushangilia tena, naye “aliketi peke yake kwa sababu ya” “mkono” wa Mungu. Mkono wa Mungu ulikuwa umefunika “kosa katika baadhi ya hesabu,” hivyo kumsababisha Yeremia kuzingatia uwezekano kwamba Mungu alikuwa amedanganya. Ahadi aliyopewa Yeremia ilikuwa kwamba ikiwa “angerudi” kutoka katika kukata tamaa kwake, Mungu angemfanya Yeremia kuwa kama “kinywa” cha Mungu. Iwapo Yeremia angerudi kwa Mungu kutoka katika masikitiko yake na kutambua kwamba alikuwa katika kipindi cha kusubiri cha mfano wa wanawali kumi, Mungu angemtumia kuwa msemaji ambaye angebainisha kwa usahihi ni lini maono yangetimia na yasichelewe tena.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

Lengo la kuweka ukweli huu hapa ni kuthibitisha kwamba, katika ujumbe wote wa malaika, "kuwasili" kwao na "kupewa nguvu" kwao huwasilisha ujumbe wa maisha au kifo unaozalisha makundi mawili ya waabudu. Malaika watatu ni hatua tatu za mchakato wa kupimwa unaoendelea hatua kwa hatua. La muhimu zaidi kwa hoja yetu iliyokusudiwa ni kwamba, ingawa ufahamu wa zile ngurumo saba ulitambuliwa muda mfupi baada ya kuwasili kwa "wakati wa mwisho" mwaka 1989, wakati mistari sita ya mwisho ya Danieli ilipofunguliwa ikitangaza hitimisho la hukumu, kuna kufunguliwa tena kwa ngurumo saba mwishoni mwa historia ya malaika wa tatu.

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Historia ya mwanzo wa Uadventista inaanza na kufunuliwa kwa malaika wa kwanza mnamo 1798, na inahitimia kwa kufunuliwa kwa kweli fulani ambayo Bwana aliweka mkono wake juu yake ili kusababisha kukata tamaa. Baadaye akaondoa mkono wake (akaifunua), na akafunua ujumbe wa wakati wa kukawia.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

Historia ya kumalizika kwa Uadventista inaanza na kufunuliwa kwa ujumbe wa malaika wa tatu mnamo 1989, na inamalizika kwa kufunuliwa kwa ukweli ambao Bwana aliufunika kwa mkono wake ili kuleta kukatishwa tamaa. Sasa anaondoa mkono wake, na hivyo anafunua ujumbe wa kukatishwa tamaa wa kwanza na wakati wa kukawia. Anafunua kusudi la tarehe 18 Julai 2020.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

Kwa hiyo Bwana asema hivi: Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani kutoka kwa kisichofaa, utakuwa kama kinywa changu; nao na warudi kwako; bali wewe usirudi kwao. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba uliotiwa boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi niko pamoja nawe ili kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa katika mkono wa waovu, nami nitakukomboa katika mkono wa katili. Yeremia 15:19-21.