The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Mistari ya harakati za matengenezo ni ufunguo wa kuelewa “ngurumo saba” za Ufunuo sura ya kumi. “Ngurumo saba” zinawakilisha historia ya kuimarishwa kwa ujumbe wa malaika wa kwanza kuanzia tarehe 11 Agosti 1840 hadi Masikitiko Makuu tarehe 22 Oktoba 1844. Sura ya kumi inatoa mashahidi watatu wa ndani katika sura hiyo ili kuunga mkono uelewa huu.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
"Harakati ya Adventi ya miaka 1840-44 ilikuwa udhihirisho mtukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha kimisionari ulimwenguni, na katika baadhi ya nchi kulikuwa na shauku ya kidini iliyo kubwa kuliko zote iliyowahi kushuhudiwa katika nchi yoyote tangu Mageuzi ya karne ya kumi na sita; lakini haya yatapitwa na harakati yenye nguvu chini ya onyo la mwisho la malaika wa tatu." Pambano Kuu, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Ujumbe wa malaika wa kwanza ulianza kupelekwa duniani kuanzia mwaka 1840 na kuendelea. Uriah Smith anaeleza ufahamu wa waasisi, akiwa katika makubaliano na Dada White. Smith anatambua kwamba malaika wa kwanza aliwasili mwaka 1798, na anaonyesha kwamba ndiye huyo malaika wa kwanza aliyeshuka mwaka 1840. Smith na waasisi walikuwa tu hawajatambua tofauti kati ya kuwasili kwa ujumbe na kutiwa nguvu kwake. Smith anasema wazi kwamba malaika wa Ufunuo kumi alipoweka mguu mmoja juu ya bahari na mwingine juu ya nchi, alitambulisha ujumbe uliokuwa ukipelekwa duniani.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Kwa hiyo, mwaka 1798, marufuku dhidi ya kutangaza siku ya Kristo kuwa iko karibu ilikoma; mwaka 1798, wakati wa mwisho ulianza, na muhuri ukaondolewa katika kitabu kidogo. Tangu kipindi hicho, basi, malaika wa Ufunuo 14 ametoka akitangaza kwamba saa ya hukumu ya Mungu imefika; na pia tangu wakati huo ndiko malaika wa sura ya 10 amesimama juu ya bahari na nchi kavu, na akaapa kwamba wakati hautakuwepo tena. Kuhusu utambulisho wao, hakuna shaka; na hoja zote zinazotumika kumtambulisha au kumweka mmoja mahali ni zenye ufanisi sawa katika yule mwingine. Hatuhitaji kuingia katika hoja yoyote hapa kuonyesha kwamba kizazi cha sasa kinashuhudia utimizwaji wa maneno haya mawili ya kinabii. Katika mahubiri ya ujio, hasa kuanzia 1840 hadi 1844, ndiko kulipoanza utimizwaji wao kamili na wa kina. Msimamo wa malaika huyu, mguu mmoja juu ya bahari na mwingine juu ya nchi kavu, unaashiria upana wa tangazo lake kwa baharini na nchi kavu. Kama ujumbe huu ungekusudiwa kwa nchi moja tu, ingelitosha kwa malaika kuchukua nafasi yake juu ya nchi kavu tu. Lakini ana mguu mmoja juu ya bahari, jambo ambalo kutokana nalo tunaweza kuhitimisha kwamba ujumbe wake ungevuka bahari na kuenea kwa mataifa mbalimbali na sehemu mbalimbali za dunia; na hitimisho hili linaimarishwa na ukweli kwamba tangazo la Ujio, lililotajwa hapo juu, lilienda hadi kila kituo cha kimisionari duniani. Zaidi kuhusu hili chini ya sura ya 14. Uriah Smith, Mawazo juu ya Danieli na Ufunuo, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Hivyo basi, mstari wa kwanza wa sura ya kumi unabainisha tarehe 11 Agosti, 1840, kwa kuwa wakati huo mwisho uliotabiriwa wa utawala wa Othmani ulikoma sawasawa na utabiri wa Ufunuo sura ya tisa. Dada White asema:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
"Mnamo mwaka 1840 utimizaji mwingine wa ajabu wa unabii ulizua shauku kubwa kote. Miaka miwili kabla, Josiah Litch, mmoja wa wahubiri wanaoongoza waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, uliotabiri anguko la Dola ya Ottoman. Kulingana na mahesabu yake, mamlaka hii ilitarajiwa kupinduliwa . . . tarehe 11 Agosti, 1840, wakati ambapo nguvu ya Ottoman huko Constantinople ingetarajiwa kuvunjika. Na hili, ninaamini, litaonekana kuwa hivyo.'"
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Mstari wa kwanza wa sura ya kumi unawakilisha mwaka 1840, na katika mstari wa kumi tunamwona Yohana akiwa amekatishwa tamaa kwa uchungu tarehe 22 Oktoba 1844. Yohana aliwakilisha wale waliouchukua ujumbe wa kitabu kidogo kwa ulimwengu, lakini wakapata kukatishwa tamaa kwa uchungu tarehe 22 Oktoba 1844. Mstari wa kwanza hadi mstari wa kumi unawakilisha historia ya 1840 hadi 1844. Huo ni ushuhuda mmoja wa ndani katika sura ya kumi.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Shahidi mwingine ni Yohana anayekula kitabu kidogo na kinakuwa kitamu kinywani mwake, kikiwakilisha kukubali kwake ujumbe wa tarehe 11 Agosti 1840, kisha kikawa kichungu tumboni mwake wakati wa Kukatishwa Tamaa Kuu ya tarehe 22 Oktoba 1844.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Nami nikakitwaa kijitabu kutoka mkononi mwa malaika, nikakila chote; kilikuwa kitamu kinywani mwangu kama asali; na mara tu nilipokila, tumbo langu likawa chungu. Ufunuo 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Aya ya kumi inawakilisha historia halisi ya 1840 hadi 1844 katika aya moja. Huo ni shahidi wa pili wa ndani katika sura hiyo kwamba "ngurumo saba" zinawakilisha historia hiyo. Dada White tayari ametambua kwamba "ngurumo saba" zinawakilisha mfululizo wa matukio yaliyotokea chini ya ujumbe wa malaika wa kwanza na wa pili. Ujumbe wa malaika wa pili ulihitimika katika Kukata Tamaa Kuu, kwa hiyo "ngurumo saba" zinawakilisha historia hiyo hiyo. Kuna mashahidi watatu wa ndani wanaounga mkono ukweli kwamba historia ya Agosti 11, 1840 hadi Kukata Tamaa Kuu mnamo Oktoba 22, 1844 ndiyo historia ya kinabii inayosisitizwa katika Ufunuo sura ya kumi.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Kisha katika aya ya mwisho, kwa kuafikiana na ukweli unaohusiana na "ngurumo saba", amri inatolewa ya kwamba ujumbe uwasilishwe, na kwamba historia hiyo hiyo lazima irudiwe.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Naye akaniambia, Imekupasa kutabiri tena juu ya watu wengi, na mataifa, na lugha, na wafalme. Ufunuo 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Ngurumo saba zinabainisha kwamba mwanzo wa Uadventista—ukianzia wakati ambapo ujumbe uliokuwa umefunuliwa katika "wakati wa mwisho" ulipotiwa nguvu—ungeonyesha mwisho wa Uadventista, wakati ujumbe uliokuwa umefunuliwa mwaka 1989 ungetiwa nguvu kwa kushuka, si kwa malaika wa Ufunuo sura ya kumi, bali kwa malaika anayeshuka wa Ufunuo sura ya kumi na nane. Malaika wa Ufunuo sura ya kumi na nane alishuka tarehe 11 Septemba 2001, na sasa tunakaribia hitimisho la marudio ya historia ya 1840 hadi 1844.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Maelezo haya ya sura ya kumi yamekuwa katika umiliki wa umma kwa miaka. Kilichokuwa hakijatambuliwa hadi hivi karibuni ni kwamba, pamoja na historia hiyo takatifu, kuna historia nyingine takatifu iliyopachikwa ndani yake. Historia hiyo itatambuliwa tu na wale wanaokubali kanuni ya Alfa na Omega inayofananisha mwisho wa jambo na mwanzo wake. Historia iliyopachikwa ndani ya historia ile takatifu inaanza kwa kukatishwa tamaa na kuishia katika Kukatishwa Tamaa Kuu. Historia ya 1843 hadi 1844 ni mstari maalum wa historia ulio ndani ya ile historia, lakini ulio tofauti na historia ya 1840 hadi 1844. Dada White na Kristo wote wawili wanalizungumzia mstari huu wa historia.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristo alisema, ‘Heri macho yenu, kwa maana yanaona; na masikio yenu, kwa maana yanasikia. Kwa hakika nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuona mambo mnayoyaona, wala hawakuyaona; na kusikia mambo mnayoyasikia, wala hawakuyasikia’ [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonwa katika miaka ya 1843 na 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
"Ujumbe ulitolewa. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, kutoa ushuhuda wake." Manuscript Releases, juzuu ya 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
"Manabii na watu wenye haki walitamani kuyaona mambo hayo" ambayo "yaliyoonekana mnamo mwaka 1843 na 1844." Yesu alirejelea historia hii takatifu katika injili mbili, lakini kila rejeo lilikuwa katika muktadha tofauti.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
Akasema nao mambo mengi kwa mifano, akisema, Tazama, mpanzi alitoka kwenda kupanda; na alipokuwa akipanda, baadhi ya mbegu zikaanguka kando ya njia, nao ndege wakaja wakazila; nyingine zikaanguka penye miamba, pasipokuwa na udongo mwingi; mara zikaota, kwa sababu hapakuwa na kina cha udongo; na jua lilipochomoza, zikachomwa; na kwa kuwa hazikuwa na mizizi, zikanyauka. Nyingine zikaanguka kati ya miiba; nayo miiba ikaota, ikazisonga; bali nyingine zikaanguka katika udongo mzuri, zikazaa matunda, moja mia, nyingine sitini, nyingine thelathini. Yeye aliye na masikio ya kusikia, na asikie. Ndipo wanafunzi wakamjia, wakamwambia, Kwa nini unawaambia kwa mifano? Akajibu, akawaambia, Kwa sababu mmepewa ninyi kuijua siri za ufalme wa mbinguni, bali wao hawajapewa. Kwa maana yeyote aliye na, atapewa, naye atazidishiwa; bali asiye na, hata kile alicho nacho kitachukuliwa kwake. Kwa sababu hiyo nawasemea kwa mifano; kwa kuwa wakitazama hawaoni, na wakisikia hawasikii, wala hawaelewi. Na ndani yao inatimia unabii wa Isaya, usemao, Kusikia mtasikia, wala hamtaelewa; na kutazama mtatazama, wala hamtatambua; kwa maana moyo wa watu hawa umekuwa mzito, na masikio yao yamekuwa mazito ya kusikia, na macho yao wameyafumba; wasije wakaona kwa macho yao, wakasikia kwa masikio yao, wakaelewa kwa mioyo yao, wakaongoka, nami niwaponye. Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, kwamba manabii wengi na watu wenye haki walitamani kuyaona yale mnayoyaona, wala hawakuyaona; na kuyasikia yale mnayoyasikia, wala hawakuyasikia. Mathayo 13:3-17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Yesu katika Mathayo, alipokuwa akizungumzia athari ya Neno la Mungu na kuwataka watu “wasikie,” anaonyesha kwamba Walaodikia wanaokataa ujumbe ambao manabii walitamani kuuona, waliwakilishwa katika Isaya sura ya sita. Future for America imewasilisha mara kwa mara Isaya sura ya sita katika muktadha wa Septemba 11, 2001, kwa kuwa pamoja na shambulio la Uislamu katika tarehe hiyo malaika mwenye nguvu wa Ufunuo kumi na nane alishuka na akaangaza dunia kwa utukufu wake. Manabii wote wanakubaliana wao kwa wao, na katika aya ya tatu ya Isaya sura ya sita tunapata rejea ya moja kwa moja kwa malaika huyo mwenyewe.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Katika mwaka ule alikofariki mfalme Uzia, nilimwona pia Bwana akiketi juu ya kiti cha enzi, juu sana na ameinuliwa, na pindo la vazi lake lilijaza hekalu. Juu yake walisimama maserafi; kila mmoja alikuwa na mabawa sita; kwa mawili alifunika uso wake, na kwa mawili alifunika miguu yake, na kwa mawili akaruka. Nao wakaitana wao kwa wao, wakisema, Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Isaya 6:1-3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Dunia inaangazwa kwa utukufu wake wakati malaika wa Ufunuo kumi na nane anaposhuka, na Isaya anatoa ufunguo mwingine muhimu anapotuarifu kwamba maono yake ya patakatifu yalitokea katika mwaka ambao Mfalme Uzia alikufa. Mfalme Uzia alijaribu kufanya kazi ya kuhani ndani ya hekalu. Makuhani themanini na kuhani mkuu walimzuia kufanya hivyo hadi Bwana alipompiga kwa ukoma katika paji la uso wake. Alipokea alama ya mnyama kwa kujaribu kuunganisha mamlaka yake ya dola na mamlaka ya kanisa. Hakufa mara moja; aliondolewa kwenye kiti cha enzi na kubadilishwa, na baada ya muda hatimaye alikufa tarehe 11 Septemba 2001. Kanisa la Waadventista hufa hatua kwa hatua kama ilivyokuwa kwa kanisa la Wayahudi wakati wa Kristo. Lakini tarehe 11 Septemba 2001, Uadventista uliokuwa tayari umekataa ujumbe wa mistari sita ya mwisho ya Danieli kumi na moja, ulikoma kama pembe ya Kiprotestanti ya Marekani, na wale waliowakilishwa na Isaya kisha waliitwa kuchukua ujumbe unaowakilishwa na sauti ya kwanza ya Ufunuo kumi na nane.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Ndipo Azaria kuhani akaingia baada yake, na pamoja naye makuhani themanini wa Bwana, waliokuwa wanaume hodari; wakampinga mfalme Uzia, wakamwambia, Si wajibu wako, Uzia, kufukiza uvumba kwa Bwana, bali ni wa makuhani, wana wa Haruni, waliowekwa wakfu kufukiza uvumba; toka katika patakatifu; kwa maana umefanya kosa; wala hutapata heshima kwa Bwana Mungu. Ndipo Uzia akaghadhibika, naye alikuwa na kifaa cha kufukizia mkononi mwake, ili kufukiza uvumba; na alipokuwa akiwakasirikia makuhani, ukoma ukazuka katika kipaji cha uso wake mbele ya makuhani katika nyumba ya Bwana, karibu na madhabahu ya uvumba. Naye Azaria kuhani mkuu, na makuhani wote, walipomtazama, tazama, alikuwa na ukoma katika kipaji cha uso wake, wakamtoa huko kwa nguvu; naam, yeye mwenyewe pia akaharakisha kutoka, kwa sababu Bwana alikuwa amempiga. Naye mfalme Uzia akawa mwenye ukoma hata siku ya kufa kwake, akakaa katika nyumba iliyotengwa, akiwa mwenye ukoma; kwa kuwa alikuwa ametengwa na nyumba ya Bwana; na Yothamu mwanawe alikuwa juu ya nyumba ya mfalme, akiwahukumu watu wa nchi. 2 Mambo ya Nyakati 26:17-21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Ni muhimu kutambua kwamba pembe ya Uprotestanti iliondolewa kutoka katika Kanisa la Waadventista Wasabato tarehe 11 Septemba 2001, kwa kuwa kuna vipengele vitatu vya msingi katika kufunguliwa kwa ujumbe wa Ufunuo katika siku za mwisho. Moja ni historia sambamba ya pembe ya Ujamhuri na pembe ya Uprotestanti. Kipengele kingine kinachopaswa kutambuliwa ni umuhimu wa makanisa saba, na bila shaka cha tatu ni "ngurumo saba." Vipengele vyote vitatu vya kinabii vinaunda ujumbe unaofunguliwa, na ni lazima kutambua kwamba kama vile kanisa la Kiyahudi liliachwa kando wakati wa Kristo, Uadventista unaachwa kando katika "siku za mwisho."
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Isaya anajitolea kupeleka ujumbe kwa watu wa Mungu waliochaguliwa lakini wasio waaminifu katika wakati wake, na Yesu anatumia maneno yaleyale kushughulikia hali ileile katika wakati Wake. Watu walioteuliwa wa agano wanapitwa kando, nao wanakataa “kusikia” na kuponywa.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Akasema, Nenda, ukawaambie watu hawa, Sikieni kwa hakika, lakini msielewe; na tazameni kwa hakika, lakini msitambue. Uufanye moyo wa watu hawa kuwa mgumu, uyatie masikio yao uzito, na uzifumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa mioyo yao, na kugeuka, nao waponywe. Isaya 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Kazi anayochukua Isaya ni kazi ambayo Yohana na Ezekieli waliichukua walipokula kitabu kidogo. Wanapeleka ujumbe wa kukemea kwa watu teule wa agano walioko katika hali ya kutapikwa kutoka kinywani mwa Bwana. Mara ya pili Yesu anapotaja historia ambayo manabii na watu wenye haki walitamani kuiona imenakiliwa na Luka.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Na wewe, Kapernaumu, uliyetukuzwa hata mbinguni, utashushwa hadi kuzimu. Yeye awasikilizaye ninyi, ananisikiliza mimi; naye anayewadharau ninyi, ananidharau mimi; naye anayenidharau mimi, anamdharao yeye aliyenituma. Na wale sabini wakarudi tena kwa furaha, wakisema, Bwana, hata pepo hututiisha kwa jina lako. Akawaambia, Nilimwona Shetani akianguka kutoka mbinguni kama umeme. Tazama, nimewapa mamlaka ya kukanyaga nyoka na nge, na juu ya nguvu zote za adui; wala hakuna kitu kitakachowadhuru kwa njia yoyote. Walakini msifurahi kwa hili, ya kwamba roho wawatii; bali furahini kwa sababu majina yenu yameandikwa mbinguni. Saa ile Yesu akafurahi kwa roho, akasema, Nakushukuru, Ee Baba, Bwana wa mbingu na nchi, kwa kuwa umeficha mambo haya kwa wenye hekima na wenye busara, ukayafunua kwa watoto wachanga; Naam, Baba, kwa kuwa ndivyo ilivyokupendeza. Mambo yote yamekabidhiwa kwangu na Baba yangu; wala hakuna amjuaye Mwana ni nani ila Baba; wala amjuaye Baba ni nani ila Mwana, na yule ambaye Mwana atampendeza kumfunulia. Akawageukia wanafunzi wake, akasema kwa faragha, Heri macho yaonayo mnayoona; kwa maana nawaambia, ya kwamba manabii wengi na wafalme walitamani kuyaona mnayoona, wasiyaone; na kusikia mnayosikia, wasiyasikie. Luka 10:15-24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Tena, muktadha wa baraka inayohusishwa na wale walio na fursa ya kuona kile ambacho wenye haki walitamani kukiona unawahusu watu wa agano waliochaguliwa wanaopitilizwa na hawataki "kusikia." Dada White anarejelea kemeo la Kristo dhidi ya Kapernaumu, ambalo ni ishara ya kukataa nuru kuu, na alisisitiza Uadventista kwa kuweka kemeo dhidi ya Uadventista ndani ya [mabano.]
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
Miongoni mwa wale wanaokiri kuwa watoto wa Mungu, ni uvumilivu mdogo kiasi gani umeonyeshwa, maneno ya uchungu mangapi yamesemwa, na shutuma kali nyingi kiasi gani zimetolewa dhidi ya wale wasio wa imani yetu. Wengi wamewaona wale wa makanisa mengine kama wenye dhambi wakuu, ilhali Bwana hawaoni hivyo. Wale wanaowaangalia hivyo wanachama wa makanisa mengine, wanahitaji kujinyenyekesha chini ya mkono wa Mungu mwenye nguvu. Wale wanaohukumiwa na watu hao huenda wamepata nuru ndogo tu, fursa chache na haki maalum chache. Kama wangelikuwa na nuru ambayo wengi wa washiriki wa makanisa yetu wamekuwa nayo, huenda wangeendelea kwa kasi kubwa zaidi, na kuiwakilisha imani yao kwa ulimwengu kwa njia bora zaidi. Kuhusu wale wanaojisifu kwa nuru yao, ilhali wanashindwa kuenenda ndani yake, Kristo asema, 'Lakini nawaambia, Itakuwa afadhali kwa Tiro na Sidoni siku ya hukumu kuliko kwenu. Na wewe, Kapernaumu [Waadventista Wasabato, waliopata nuru kuu], uliyetukuzwa mpaka mbinguni [kwa upande wa upendeleo], utashushwa hata kuzimu; kwa kuwa kama miujiza yenye nguvu iliyotendeka kwako ingalitendeka Sodoma, ingalikuwa imesimama hata leo. Lakini nawaambia, ya kwamba itakuwa afadhali kwa nchi ya Sodoma siku ya hukumu, kuliko kwako.' Wakati huo Yesu akajibu akasema, 'Nakushukuru, Ee Baba, Bwana wa mbingu na nchi, kwa kuwa umeficha mambo haya kwa wenye hekima na wenye busara [katika makadirio yao wenyewe], ukayafunua kwa watoto wachanga.'
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“Na sasa, kwa kuwa mmeyafanya mambo haya yote, asema Bwana; nami nimesema nanyi, nikiondoka mapema na kusema, lakini hamkusikia; nami nimeita, lakini hamkujibu; kwa hiyo nitafanya kwa nyumba hii, iitwayo kwa jina langu, ambayo mnaitumaini, na kwa mahali hapo nilipowapa ninyi na baba zenu, kama nilivyofanya katika Shilo. Nami nitawatupa mbali mbele ya uso wangu, kama nilivyowatupa ndugu zenu wote, naam, uzao wote wa Efraimu.” Review and Herald, Agosti 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
“Matendo makuu” yaliyokuwa yamefanywa katika Uadventista yalikuwa matendo ambayo watu wenye haki na manabii walitamani kuyaona na kuyasikia. Matendo hayo makuu yalidhihirishwa katika historia ya 1843 na 1844 wakati ujumbe wa Mwito wa Usiku wa Manane ulipotangazwa. Uadventista umekataa historia yake, na hasa historia ya 1843 na 1844. Historia inayaanza na kuishia kwa kukatishwa tamaa, na pia historia iliyokusudiwa kuwaongoza kuingia katika dunia iliyofanywa mpya.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
Walikuwa na mwanga mkali uliowekwa nyuma yao, mwanzoni mwa njia, ambao malaika mmoja aliniambia kuwa ulikuwa ‘mwito wa usiku wa manane.’ Mwanga huu uliangaza njia yote, na ukaangaza miguu yao, ili wasijikwae.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
Iwapo wangeweka macho yao yamemkazia Yesu, aliye mbele yao tu, akiwaongoza kwenda kwenye mji, walikuwa salama. Lakini muda si mrefu baadhi wakachoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wangeishaingia humo mapema. Hapo Yesu angewatia moyo kwa kuinua mkono wake wa kuume mtukufu, na kutoka katika mkono wake kulitoka nuru iliyotanda juu ya kundi la waadventi, nao wakapaza sauti, ‘Aleluya!’ Wengine kwa pupa wakakana nuru iliyokuwa nyuma yao, wakasema kwamba haikuwa Mungu aliyekuwa amewaongoza kufika mbali hivyo. Nuru iliyokuwa nyuma yao ikazimika, ikiyaacha miguu yao katika giza kamili, nao wakajikwaa wakapoteza shabaha na wakampoteza Yesu machoni, wakaanguka nje ya njia, wakashuka katika ulimwengu wa giza na uovu ulio chini. Maandishi ya Mapema, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Kile ambacho Simba wa kabila la Yuda anafunua sasa ni historia ya 1843 na 1844. "Ngurumo saba" zinawakilisha kipindi cha 1840 hadi 1844, lakini kipindi hicho kina historia maalum sana ambayo imekuwa ikitolewa kwa mifano tangu mwanzo wa historia ya agano. Harakati zote za matengenezo huenda sambamba, zikiwa na alama zilezile za njia. Kama zingekuwa tofauti, Shetani angebuni mkakati tofauti wa shambulio kwa kila harakati ya matengenezo, lakini hafanyi hivyo kamwe.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
Lakini Shetani hakuwa amekaa bila kufanya chochote. Sasa alijaribu kile ambacho amekuwa akijaribu katika kila harakati nyingine ya mageuzi—kuwadanganya na kuwaangamiza watu kwa kuwaingizia kitu bandia badala ya kazi ya kweli. Kama vile kulivyokuwapo makristo wa uongo katika karne ya kwanza ya kanisa la Kikristo, vivyo hivyo walitokea manabii wa uongo katika karne ya kumi na sita. Mzozo Mkubwa, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Hoja ya msingi katika kifungu hiki, kwa muktadha wa ujumbe wa jumla tunaoshiriki, ni kwamba Uadventista ulipoacha kuubeba vazi la Uprotestanti, na vazi hilo likaondolewa kabisa tarehe 11 Septemba 2001, bado wanasisitiza kuwa wao ndio harakati ya mabaki inayotangaza sauti kuu ya malaika wa tatu. Hata hivyo wao ni bandia. Ikiwa hutambui ni harakati ipi sasa inayobeba pembe ya Uprotestanti, karibu haiwezekani kuelewa mfanano kati ya pembe mbili nchini Marekani.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
Historia ya 1843 na 1844 inawakilishwa katika kila harakati ya mageuzi, na sasa tutatumia mwanzo wa Israeli ya kale kama watu teule wa Mungu na mwisho wa Israeli kama watu teule wa Mungu ili kuonyesha jambo lilelile kwa Israeli ya kisasa, kwa kuzingatia 1843 na 1844 kama zinavyowakilishwa katika kila mstari wa harakati za mageuzi.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Musa alitabiri kwamba Bwana angemwinua nabii aliye kama yeye, na nabii huyo alikuwa Yesu. Luka katika Matendo ya Mitume anathibitisha kwamba Yesu alitimiza unabii wa Musa.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Bwana Mungu wako atakuinulia nabii kutoka katikati yako, miongoni mwa ndugu zako, aliye kama mimi; mtamsikiliza. Kumbukumbu la Torati 18:15.
Jesus is the prophet we are to listen to.
Yesu ndiye nabii tunayepaswa kumsikiliza.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Kwa maana Musa kweli aliwaambia baba zetu, Bwana Mungu wenu atawainulia nabii kutoka miongoni mwa ndugu zenu, kama mimi; msikieni katika mambo yote atakayowaambia. Na itakuwa kwamba kila nafsi asiyemsikia nabii yule ataangamizwa kutoka miongoni mwa watu. Naam, na manabii wote tangu Samweli na wale waliokuja baada yake, wote walionena, vilevile wametabiri habari za siku hizi. Ninyi ni watoto wa manabii, na wa agano ambalo Mungu alifanya na baba zetu, alipomwambia Ibrahimu, Na katika uzao wako jamaa zote za dunia zitabarikiwa. Kwenu ninyi kwanza Mungu, baada ya kumwinua Mwana wake Yesu, alimpeleka awabariki, kwa kumgeuza kila mmoja wenu kutoka maovu yake. Matendo ya Mitume 3:22-26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Mstari wa mageuzi wa Kristo unaanza wakati wa mwisho, kama ilivyo kwa mistari yote ya mageuzi. "Wakati wa mwisho" katika siku za Kristo ulikuwa kuzaliwa Kwake. Maandiko yanaonyesha kwamba katika kuzaliwa Kwake kulikuwa na kuongezeka kwa maarifa, kulingana na ufafanuzi wa "wakati wa mwisho" katika kitabu cha Danieli. Iwe ni wachungaji, Mamajusi kutoka mashariki, Herode aliyekasirika, au Ana na Simeoni hekalini, kulikuwa na kuongezeka kwa maarifa alipozaliwa. Wakati huo uongozi wa kanisa la Kiyahudi uliwekwa pembeni. Talaka hiyo ilikuwa ya hatua kwa hatua, lakini ilianza kwa kukataa kwao ule ujumbe uliofumbuliwa wakati wa mwisho.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
Watu hawajui, lakini habari hiyo huijaza mbingu shangwe. Kwa shauku ya kina na yenye upole zaidi, viumbe watakatifu kutoka ulimwengu wa nuru huvutwa duniani. Ulimwengu wote unang'aa zaidi kwa sababu ya uwepo wake. Juu ya vilima vya Bethlehemu umekusanyika umati usioweza kuhesabika wa malaika. Wanasubiri ishara ya kutangaza habari njema kwa ulimwengu. Lau viongozi wa Israeli wangelikuwa waaminifu kwa amana yao, wangeweza kushiriki furaha ya kutangaza kuzaliwa kwa Yesu. Lakini sasa wameachwa kando. Shauku ya Nyakati, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Uongozi wa Waadventista ulipitwa mwaka 1989 wakati Danieli kumi na moja aya arobaini ilipotimia. “Wakati wa mwisho” katika historia ya Musa, ambaye alikuwa kielelezo cha Yesu, ulikuwa kuzaliwa kwake, ambapo familia yake, na baadaye binti wa Farao, walipata maarifa zaidi kuhusu mtoto Musa. Jina lake, bila shaka, linamaanisha “ameokolewa kutoka majini” na Yesu linamaanisha “Yehova anaokoa.”
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
Baada ya ‘wakati wa mwisho’ mistari yote ya mageuzi yanaonyesha hatua ambayo maarifa yaliyoongezeka katika historia hiyo maalum yanarasimishwa kuwa ujumbe unaoweza kuinuliwa kama ushuhuda kwa kizazi kitakachowajibishwa kwa nuru iliyofunuliwa wakati wa mwisho.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Yohana Mbatizaji aliweka rasmi ujumbe wa Kristo, na ujumbe wa Musa uliwekwa rasmi katika mwaka wa arobaini wa maisha yake, alipojaribu kuwakomboa Waisraeli kutoka Misri kwa nguvu zake mwenyewe. Ujumbe wa ukombozi kutoka Misri sasa ulikuwa katika kumbukumbu za umma.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Miaka arobaini baadaye, ujumbe wa Musa uliwezeshwa kwenye kichaka kilichowaka moto, na uliambatana na ishara mbili za uungu wa Mungu, kama zilivyowakilishwa na fimbo iliyogeuka kuwa nyoka na mkono wenye ukoma alioutoa Musa kifuani mwake. Ujumbe wa Yesu uliwezeshwa katika ubatizo wake, ambao uliambatana na ishara mbili za uungu: sauti ya Baba na Roho Mtakatifu. Alama ya njia inayofuata katika historia zote mbili inaashiria kukata tamaa kwa mara ya kwanza, wakati wa kusubiri, kuwasili kwa malaika wa pili, au mwaka 1843.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Masikitiko katika mfululizo wa historia ya Musa yalionyeshwa na mke wake wakati malaika alishuka ili kumuua Musa kwa sababu hakuwa amemtahiri mwanawe. Kwa hofu, Sipora akamtahiri mwana wao yeye mwenyewe. Musa alikuwa amesahau kumtahiri mwanawe! Ishara yenyewe ya agano iliyotolewa kwa Ibrahimu ilisahauliwa na Musa. Baba Ibrahimu alikuwa ametoa unabii kuhusu utumwa wa Waebrania na ukombozi wao huko Misri na kutoka Misri, na unabii wake ulipaswa kutimizwa mahsusi kupitia Musa, lakini Musa akasahau kumtahiri mwanawe. Wakati huo Musa alimtuma Sipora arudi akakaa na baba yake hadi baada ya ukombozi. Alikaa Midiani hadi Musa alipowaongoza wana wa Israeli kupita katika maji ya Bahari ya Shamu, ambayo, kama mtume Paulo anavyotuarifu, ni mfano wa ubatizo, tendo lenyewe lililochukua nafasi ya tohara. Usikose kuona jambo hilo. Kuwasili kwa alama ya njia inayowakilisha malaika wa pili katika historia ya Musa, alama ya njia inayozalisha masikitiko ya kwanza katika historia hiyo, kulikuwa ni kukataa kanuni ya msingi ya uhusiano wa agano la Ibrahimu na Mungu.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Masikitiko ya kwanza katika mlolongo wa matukio ya Kristo yalikuwa kifo cha Lazaro, ambacho Martha na Maria walikuwa na hakika kwamba kisingetokea kama Yesu asingekawia hadi Lazaro awe tayari amekufa kwa siku nne. Masikitiko kwamba Yesu alimruhusu rafiki yake wa karibu, Lazaro, afe na aoze kaburini yalikuwa makubwa mno, si kwa dada wale wawili tu, bali pia kwa wanafunzi. Hata hivyo, ufufuo wa Lazaro ukawa muhuri wa huduma yote ya Kristo.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
Kwa kukawia kuja kwake kwa Lazaro, Kristo alikuwa na kusudi la rehema kwa wale ambao hawakumpokea. Alikawia, ili kwa kumfufua Lazaro kutoka kwa wafu awape watu wake wakaidi, wasioamini, ushahidi mwingine kwamba kwa kweli Yeye ndiye ‘ufufuo na uzima.’ Hakutaka kuacha kabisa tumaini kuhusu watu, wale kondoo maskini waliotangatanga wa nyumba ya Israeli. Moyo wake ulikuwa ukivunjika kwa sababu ya kutotubu kwao. Katika rehema yake alikusudia kuwapa ushahidi mmoja zaidi kwamba Yeye ndiye Mrejesha, Yule peke yake awezaye kuleta uzima na kutokufa mwangani. Huu ulipaswa kuwa ushahidi ambao makuhani wasingeweza kuutafsiri vibaya. Hii ndiyo sababu ya kukawia kwake kwenda Bethania. Muujiza huu wa kilele, kumfufua Lazaro, ulikuwa kutiwa muhuri wa Mungu juu ya kazi yake na juu ya dai lake la uungu.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Kutiwa muhuri kwa wale mia arobaini na nne elfu wa Mungu kunaonyeshwa katika historia ya 1843 na 1844, kwa kuwa tumejulishwa kwamba Lazaro ndiye aliyemwongoza Kristo kuingia Yerusalemu katika kuingia kwake kwa ushindi. Historia ya kuingia huko kwa ushindi ndiyo historia ambayo Dada White hutumia kuonyesha Mwito wa Usiku wa Manane wa 1843 na 1844. Ilikuwa ni kutoelewa kuhusu Kristo kuwa na uwezo wa kuwafufua wafu kwa nguvu ya uumbaji ya Mungu. Maria na Elizabeti walikiri kwamba walijua Yesu alikuwa na uwezo wa kumfufua Lazaro katika parapanda ya mwisho, lakini hawakuweza kuona kwamba kwa hakika alikuwa na uwezo wa kumfufua hapo hapo na wakati huo. Walikuwa wakikana ukweli wenyewe aliokuja kuudhihirisha katika ubatizo wake na kifo chake, yaani mwanzo na mwisho wa huduma yake binafsi ya miaka mitatu na nusu. Hawakuweza kuona hadi jiwe lilipoondolewa kwenye kaburi, kama vile mkono wake ungeondolewa baadaye kutoka juu ya kosa lililokuwamo katika baadhi ya tarakimu kwenye chati ya 1843.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Musa, baada ya kumtuma Sefora aondoke ili kumuepusha na mapambano yajayo na Farao, alikutana na ndugu yake mkubwa, Aroni, nao wajumbe hao wawili wakaelekea Misri wakiwakilisha ujumbe wa malaika wa pili. Kabla ya mapigo yoyote kuletwa juu ya Misri, Musa alimwonya Farao kwamba asipomruhusu Israeli, mzaliwa wa kwanza wa Mungu, kutoka na kumwabudu, basi Mungu angeua wazaliwa wa kwanza wa Misri.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Bwana akamwambia Musa, Utakapokwenda kurudi Misri, tazama uyafanye maajabu yote hayo mbele ya Farao, niliyoweka mkononi mwako; lakini mimi nitaufanya moyo wake kuwa mgumu, hata hatakubali kuwaacha watu waende. Nawe utamwambia Farao, Hivi ndivyo asemavyo Bwana, Israeli ni mwanangu, mzaliwa wangu wa kwanza; nami nakuambia, Mwache mwanangu aende, ili anitumikie; na ukikataa kumwacha aende, tazama, nitamwua mwanao, mzaliwa wako wa kwanza. Kutoka 4:21-23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Kilio cha Usiku wa Manane kilikuwa utabiri ambao ungekuja kutimia baadaye.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
Katika ukombozi wa Israeli kutoka Misri, kuwekwa wakfu kwa wazaliwa wa kwanza kuliamriwa tena. Wakati wana wa Israeli walipokuwa utumwani kwa Wamisri, Bwana alimwagiza Musa aende kwa Farao, mfalme wa Misri, na amwambie, 'Hivi ndivyo asemavyo Bwana, Israeli ni mwanangu, hata mzaliwa wangu wa kwanza; nami nakuambia, mwache mwanangu aende, ili anitumikie; na ukikataa kumwacha aende, tazama, nitamuua mwanao, mzaliwa wako wa kwanza.' Kutoka 4:22, 23.
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
"Musa alitoa ujumbe wake; lakini jibu la mfalme mwenye kiburi lilikuwa, 'Ni nani Bwana, hata nimtii sauti yake niwaache Waisraeli waende? Simjui Bwana, wala sitawaacha Waisraeli waende.' Kutoka 5:2. Bwana alitenda kwa ajili ya watu wake kwa ishara na maajabu, akileta hukumu za kutisha juu ya Farao. Hatimaye malaika mwangamizi akaamriwa kuua wazaliwa wa kwanza wa mwanadamu na wa mnyama miongoni mwa Wamisri. Ili Waisraeli waepushwe, waliagizwa kuweka juu ya miimo ya milango yao damu ya mwanakondoo aliyechinjwa. Kila nyumba ilipaswa kutiwa alama, ili malaika atakapokuja katika utume wake wa mauti, awapitilie mbali nyumba za Waisraeli." The Desire of Ages, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Ujumbe wa Kilio cha Usiku wa Manane kwa Farao ulikuwa ukitangaza vifo vya wazaliwa wa kwanza kama jibu kwa uasi wa Farao. Mara tu ujumbe uliporekodiwa, mapigo, yaliyowakilisha nguvu za Kilio cha Usiku wa Manane katika kiangazi cha 1844, yaliletwa juu ya Misri. Ujumbe wa Kilio cha Usiku wa Manane ulienea kote nchini kama wimbi kubwa la bahari katika kiangazi cha 1844. Mapigo yalienea kote Misri, na kile kifo kilichoahidiwa cha wazaliwa wa kwanza kilipotokea, kilio kikasikika usiku wa manane kote Misri.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Musa akasema, Hivi ndivyo asemavyo Bwana: Karibu usiku wa manane nitapita katikati ya Misri; na wazaliwa wa kwanza wote katika nchi ya Misri watakufa, kuanzia mzaliwa wa kwanza wa Farao aketiye juu ya kiti chake cha enzi, hata mzaliwa wa kwanza wa mjakazi aliye nyuma ya jiwe la kusagia; na wazaliwa wa kwanza wote wa wanyama. Na kutakuwa na kilio kikuu katika nchi yote ya Misri, ambacho hakijapata kuwako kama hicho, wala hakitakuwako tena. Kutoka 11:4-6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Kuingia kwa shangwe kwa Kristo katika Yerusalemu kuliishia msalabani pale Kalivari, na wanafunzi wa Kristo pamoja na wafuasi wake wengine walipitia kukatishwa tamaa kuu.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
"Kukatishwa tamaa kwetu hakukuwa kukubwa kama ilivyokuwa kwa wanafunzi. Mwana wa Adamu alipopanda kwa ushindi akaingia Yerusalemu, walitarajia atawazwe mfalme. Watu walimiminika kutoka pande zote za eneo lile, wakapaza sauti: 'Hosana kwa Mwana wa Daudi.' Na makuhani na wazee walipomsihi Yesu awanyamazishe makutano, akatangaza kwamba wakinyamaza, hata mawe yatapaza sauti, maana unabii lazima utimizwe. Hata hivyo, baada ya siku chache tu, wanafunzi hao hao walimwona Bwana wao mpendwa, waliyemwamini angeketi kutawala katika kiti cha enzi cha Daudi, akiwa amesulubishwa juu ya msalaba wa kikatili, juu ya Wafarisayo waliokuwa wakimdhihaki na kumkejeli. Matumaini yao makuu yakavunjika, na giza la mauti likawazunguka." Shuhuda, juzuu ya 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Kukatishwa tamaa kuu kwa wanafunzi na Wamileraiti pia kunawakilishwa na Waebrania kukwama kati ya jeshi la Farao na Bahari ya Shamu.
“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.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Ni muhimu kuona kwamba Kristo alipoingia Yerusalemu, msukumo wa wakati ule ulizua wimbi la sifa, ambalo Mafarisayo walitaka kulinyamazisha. Kiini cha wimbo huo wa sifa kilikuwa ni kutaja kwamba Yesu ni Mwana wa Daudi, ishara hiyohiyo ambayo Kristo alitumia kuashiria mwisho wa majadiliano yake na Wayahudi wabishi. Kilichowakera zaidi Wayahudi kilikuwa kutambua kwamba, walipomwita Yesu Mwana wa Daudi, kwa kudokeza walikuwa wakirejelea kuingia kwa ushindi kwa Mfalme Daudi katika Yerusalemu.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
Katika historia ya kazi ya Daudi ya kuleta Sanduku la Agano Yerusalemu, nguvu ya ujumbe iliwakilishwa na nguvu alizopewa Daudi.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Na Daudi akaendelea, akazidi kuwa mkuu, na Bwana, Mungu wa majeshi, alikuwa pamoja naye. 2 Samweli 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Baada ya hapo Daudi akaazimia kulileta sanduku la agano Yerusalemu. Katika kulileta sanduku hilo katika mji wa Daudi, kulikuwa na masikitiko, kama ilivyo katika kila hatua ya mageuzi. Uzzah, ambaye jina lake lina maana ya ‘nguvu’, akijua vyema kwamba hakuwa amepewa mamlaka ya kuligusa sanduku, hata hivyo aliligusa. Sababu ile ile iliyolisababisha sanduku kuchukuliwa mateka hapo mwanzo ilikuwa kutotii mapenzi yaliyofunuliwa ya Bwana, na kuthubutu kwa majivuno kuhusu nguvu zinazohusishwa na sanduku la Mungu. Hata hivyo, Uzzah, shujaa wa Daudi, alikaidi, kama vile Musa alivyokaidi amri ya tohara. Uzzah akapigwa na kufa, na sanduku likakaa nje ya Yerusalemu mpaka Daudi alipoelewa kwamba wale waliokuwa wakilinda mahali ambapo sanduku lilikuwa limekaa baada ya kifo cha Uzzah walikuwa wakibarikiwa. Ndipo Daudi akaanza tena kulileta sanduku Yerusalemu. Daudi alipocheza akiingia Yerusalemu, mkewe akaona uchi wake na akasikitika sana.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Mistari mitatu ya harakati za urekebisho zinazohusu 1843 na 1844, kipindi ambacho watu wenye haki na manabii walitamani kukiona na kukisikia. Sifa za kuwasili kwa malaika wa pili, hivyo kuashiria kipindi cha kusubiri na cha kukatishwa tamaa, ni rahisi kuona. Kweli za kina zaidi zinaonyesha kwamba kukatishwa tamaa huko hakukuwa tu kutokuelewa kwa upande wa Musa, au Uza, au Martha na Maria, bali kulikuwa ni kukatishwa tamaa kulikohusishwa na kukataa kanuni ya msingi iliyoambatana na historia ileile ambamo kukatishwa tamaa huko kulitokea. Kwa Musa ilikuwa ni ishara ya tohara, kwa Uza ilikuwa ni kujidhubutu kinyume na amri za Mungu kuhusu sanduku la agano, kwa Martha na Maria ulikuwa ni ukosefu wa imani katika uwezo wa uumbaji wa Kristo wa kufufua.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Kwa Musa, kiini cha huduma yake kilikuwa kuanzisha uhusiano wa agano na watu wateule, na Musa akasahau ishara ya agano hilo. Kwa Uza, lilikuwa ni kanuni yenyewe ya utakatifu wa sheria ya Mungu, iliyodhihirishwa katika Sanduku la Agano. Kwa Martha na Maria, lilikuwa ni kiini chenyewe cha huduma ya Kristo, kuanzia ubatizo Wake, na kuishia katika kifo Chake, maziko na ufufuo kama vilivyoashiriwa mwanzoni mwa huduma Yake. Tukio la kwanza la kukata tamaa mwaka 1843 lilisababishwa na kosa katika baadhi ya hesabu kwenye chati ambayo ilikuwa utimilifu wa unabii wa Habakuki. Kosa hilo lilihusisha kanuni ya msingi ya harakati ya Miller - kanuni ya siku kwa mwaka.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
"Ngurumo saba" zinawakilisha harakati ya Adventi ya 1840 hadi 1844, lakini ndani ya harakati hiyo kuna historia ya 1843 hadi 1844 ambayo huanza na kuishia kwa kukatishwa tamaa, hivyo ikiweka saini ya Alfa na Omega juu ya historia hiyo. Na historia hiyo ndiyo hasa historia ambayo Yesu na Ellen White wanaionyesha kuwa historia takatifu ambayo wenye haki daima wametamani kuiona.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Mistari ile minne—Musa, Daudi, Kristo na Wamileraiti—hufundisha kwamba wakati mfano wa wanawali kumi utakaporudiwa mwishoni mwa ulimwengu, ujumbe wa malaika wa tatu utatiwa nguvu, si ule wa pili; na hilo litafuatiwa na kukatishwa tamaa, kunakoanzisha kipindi cha kusubiri.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Malaika wa kwanza alipo shuka mnamo Agosti 11, 1840, tukio hilo lilithibitisha kanuni ya msingi ya kinabii ya Wamileraiti, na kukatishwa kwa matumaini yao kwa mara ya kwanza kungehusishwa mahsusi na kanuni hiyo. Wakati kukatishwa tamaa huko na kipindi cha kusubiri kulipomalizikia katika Mwito wa Usiku wa Manane, ujumbe huo pia ungehusiana na kanuni ya siku kwa mwaka, kama vile ulivyohusiana na utambuzi kwamba Kristo angekuja tarehe 22 Oktoba, 1844. Alama nne zote za njia za 1840 hadi 1844 zilihusishwa na kanuni ya siku kwa mwaka.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Wayahudi waliwekwa kuwa wahifadhi wa sheria ya Mungu, na jambo linalowakilishwa katika kipindi cha Musa ni sheria ya Mungu na amri zake. Katika historia ya Daudi, tena ilikuwa sheria ya Mungu. Katika historia ya Kristo, ilikuwa sheria ya Mungu, kwa maana pasipo kumwagika damu hapana ondoleo la dhambi iliyofunuliwa kwa mwenye dhambi na sheria ya Mungu. Lakini Uadventista uliwekwa kuwa mhifadhi si tu wa sheria ya Mungu bali pia wa Neno la kinabii.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Kwa hiyo, mada katika mstari wa historia ya Wamileraiti ni kanuni za Mungu za kinabii. Mwishoni mwa Uadventista, mada itakuwa tena kuhusu kanuni za ufafanuzi wa kinabii, lakini tangu mwaka wa 1844 wakati wa kinabii haupaswi tena kutumika. Kanuni mwishoni zinajengwa juu ya dhana ya Alfa na Omega inayoonyesha mwisho tangu mwanzo.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Utawala wa Uthmaniyya ulipokoma katika kutimia kwa ole wa pili, uliowakilisha shughuli ya kinabii ya Uislamu, unabii wa miaka mia tatu tisini na moja na siku kumi na tano wa Ufunuo 9:15 ulitimizwa, na kanuni ya 'siku kwa mwaka', ambayo ndiyo kiini cha kazi ya Miller, ikathibitishwa.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Wakati Uislamu uliposhambulia tarehe 11 Septemba 2001, kufika kwa ole wa tatu, kulingana na Ufunuo 8:13, kulitimia, na kanuni iliyokuwa moyo wa kazi ya Future for America ilithibitishwa; kanuni hiyo ikielezwa kwa urahisi kama kurudiwa kwa historia. Unabii kuhusu tarumbeta ya ole inayowakilisha Uislamu ulithibitishwa wakati malaika wa Ufunuo kumi mwaka 1840 na malaika wa Ufunuo kumi na nane mwaka 2001 walipotimia. Historia ilikuwa imejirudia. Kinachotarajiwa kufuata ni kukatishwa tamaa.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Kukatishwa tamaa kungeanzisha kipindi cha kusubiri. Kukatishwa tamaa kungewakatisha tamaa na kuwatawanya wale waliokuwa wakihusika na kazi. Kukatishwa tamaa kungesababishwa na kupuuzwa kwa sheria ya msingi ya unabii; kwa kweli, kanuni ya msingi ya unabii iliyowekwa mwanzoni mwa harakati ya Waadventista. Uwezeshaji wa tarehe 11 Septemba 2001 ulihusishwa na Uislamu na kukatishwa tamaa kwa tarehe 18 Julai 2020 kulihusu Uislamu. Tunaambiwa kwamba kilichomruhusu Samuel Snow na wengine baadaye kutambua tarehe 22 Oktoba 1844 ni kwamba Bwana aliondoa mkono wake kutoka kwa kosa katika baadhi ya nambari kwenye chati ya 1843. Kisha Snow na wafuasi wa Miller waliona kwamba ushahidi uleule uliokuwa umewaongoza kutabiri mwaka 1843 kuwa ndio utimizaji wa unabii wa miaka elfu mbili na mia tatu ulitambuliwa kuwa ndio huo huo uliowawezesha kubaini tarehe 22 Oktoba 1844.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
"Yesu na majeshi yote ya mbinguni waliwaangalia kwa huruma na upendo wale ambao kwa matarajio ya kupendeza walitamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakiwazunguka, ili kuwaimarisha katika saa ya jaribu lao. Wale waliokuwa wamezembea kupokea ujumbe wa mbinguni waliwachwa katika giza, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kupokea nuru aliyowatuma kutoka mbinguni. Wale waaminifu, waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa katika giza. Tena waliongozwa kwa Biblia zao kuchunguza vipindi vya kinabii. Mkono wa Bwana uliondoka juu ya hesabu hizo, na kosa likafafanuliwa. Waliona kwamba vipindi vya kinabii vilifika hadi mwaka 1844, na kwamba ule ule ushahidi waliokuwa wamewasilisha kuonyesha kwamba vipindi vya kinabii vilifungwa mwaka 1843, ulithibitisha kwamba vingekoma mwaka 1844. Nuru kutoka kwa Neno la Mungu iliangaza msimamo wao, nao wakagundua kipindi cha kukawia—'Ijapokawia [maono], ingoje.' Katika upendo wao kwa kuja kwa Kristo mara moja, walikuwa wamelipuuza kukawia kwa maono, kulikokusudiwa kudhihirisha wasubiri wa kweli. Tena walikuwa na wakati uliobainishwa. Hata hivyo nikaona kwamba wengi wao hawakuweza kuinuka juu ya kukatishwa kwao tamaa kulikokuwa kukali sana ili kuwa na kiwango cha bidii na nguvu kilichotambulisha imani yao mwaka 1843." Maandishi ya Awali, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
Tunapaswa kutarajia kwamba ushahidi uliosababisha utabiri kwamba Uislamu ungeishambulia Marekani tarehe 18 Julai 2020 utathibitisha kwamba wakati wa sheria ya Jumapili inayokuja hivi karibuni, Uislamu ndiyo hukumu inayoletwa dhidi ya Marekani, na kipengele cha muda hakihusishwi tena na tukio hilo.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
Alama kuu nne za njia katika historia ya kipindi cha 1840 hadi 1844. Kila alama ya njia inahusishwa na matumizi ya kanuni ya msingi ya Miller, yaani kanuni ya siku kwa mwaka.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
Alama nne kuu za njia katika historia ya 2001, hadi sheria ya Jumapili. Septemba 11, 2001 ilikuwa Uislamu. Unabii ulioshindikana wa Julai 18, 2020 ulihusu Uislamu. Kila alama ya njia inahusishwa na utekelezaji wa kanuni kuu ya Future for America - marudio ya historia. "Ngurumo saba" zinawakilisha matukio ya wakati ujao ambayo yatafunuliwa katika mpangilio wao. Ya kwanza kati ya alama nne za njia ilikuwa Septemba 11, 2001, ikitambua shambulio dhidi ya Marekani lililofanywa na Uislamu kama utimilifu wa ole wa tatu. Alama ya mwisho ya njia, inayowakilisha sheria ya Jumapili katika historia yetu, lazima iwe kuhusu Uislamu kwa kuwa Alfa na Omega siku zote huonyesha mwisho tangu mwanzo, na Alfa na Omega ndiye aliyefunga "ngurumo saba" kwa ajili ya historia hii yenyewe. Uislamu utashambulia Marekani wakati wa sheria ya Jumapili.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Hii ni mojawapo ya vipengele vitatu vikuu vya kufunuliwa kwa ngurumo saba, ambavyo sasa vinawekwa wazi. Mara tu Musa alipotangaza ujumbe uliokuwa kielelezo cha Kilio cha Usiku wa Manane katika mstari wake wa historia, harakati za mwisho zilikuwa za kasi. Mapigo kumi ya kimiujiza na ya kuangamiza, hadi unabii wa wazaliwa wa kwanza ulipotimizwa, na kusababisha kilio cha Usiku wa Manane huko Misri. Mara tu Kristo alipoingia Yerusalemu, hatua za kasi kuelekea msalabani zilikuwa zimeanza. Ujumbe ulipotangazwa hakukuwa na kurudi nyuma. Kuanzia mkutano wa kambi wa Exeter tarehe 12 Agosti, 1844, chini ya miezi miwili baadaye utabiri huo ulitimizwa.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Neno la Bwana likanijia, kusema, Mwana wa binadamu, hiyo methali mliyo nayo katika nchi ya Israeli ni nini, mkisema, Siku zinarefushwa, na maono yote hayatimia? Basi uwaambie, Bwana MUNGU asema hivi; Nitaikomesha methali hii, wala haitakuwa tena methali katika Israeli; bali uwaambie, Siku ziko karibu, na maono yote yatatimia. Kwa maana hakutakuwa tena maono ya ubatili wala uaguzi wa kujipendekeza ndani ya nyumba ya Israeli. Kwa kuwa mimi ni Bwana; nitanena, na neno nitakalolinena litatimia; halitacheleweshwa tena; kwa maana katika siku zenu, enyi nyumba ya kuasi, nitalinena neno, nami nitalitimiza, asema Bwana MUNGU. Tena neno la Bwana likanijia, kusema, Mwana wa binadamu, tazama, watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati za mbali. Kwa hiyo uwaambie, Bwana MUNGU asema hivi; Hakuna neno lo lote langu litakalocheleweshwa tena, bali neno nililonena litatendeka, asema Bwana MUNGU. Ezekieli 12:21-28.