In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.
Katika makala iliyotangulia tuliwianisha sifa za kinabii za tarumbeta ya tano, ambayo ndiyo ole wa kwanza, na sheria ya Jumapili inayokuja upesi. Kuichukulia tarumbeta ya tano kuwa ya kwanza kati ya tarumbeta tatu za mwisho kwa mtazamo kwamba ya kwanza huonyesha ya mwisho, kunalinganisha jukumu la kinabii la Uislamu la ole wa kwanza na tetemeko la nchi la Ufunuo kumi na moja. Nilipokea barua pepe kutoka kwa rafiki siku iliyofuata baada ya kujadili makala hii katika mkutano wa Sabato, naye rafiki yangu pia alikuwa akijaribu kuilinganisha tarumbeta ya sita, ambayo ni ole wa pili, na sheria ya Jumapili inayokuja upesi. Huu ni mtazamo halali kwa kuwa tarumbeta tatu za mwisho ni maole matatu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Nami nikatazama, nikasikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, juu ya wakaao duniani, kwa sababu ya sauti nyingine za baragumu za wale malaika watatu, ambao bado hawajazipiga! Ufunuo 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Baragumu tatu za mwisho ni ishara ya pekee ndani ya baragumu saba, kama vile makanisa matatu ya mwisho yalivyo ya pekee kuliko manne ya kwanza, na mihuri mitatu ya mwisho ilivyo ya pekee ndani ya mihuri saba. Ukweli huu wa kinabii umezungumziwa mara nyingi kwa miaka mingi. Pamoja na kuzingatia nuru inayotokana na kuuchukulia ole wa kwanza na wa tatu kuwa ishara ya alfa na omega, ni lazima pia tuzizingatie ole hizo tatu kama matumizi matatu ya unabii.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Matumizi ya unabii yenye sehemu tatu hutambulisha kwamba tabia zote za kiunabii za ole wa kwanza na wa pili zitakuwapo katika ole wa tatu. Ole wa kwanza ulikuwa Uislamu wa Arabia, na ole wa pili ulikuwa Uislamu wa Uturuki. Ole wa kwanza ulikuwa wa “kutesa,” na ole wa pili ulikuwa wa “kuua” theluthi moja ya wanadamu.
Torment of the First Woe
Mateso ya Ole wa Kwanza
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Nao wakapewa kwamba wasiwaua, bali wateswe miezi mitano; na mateso yao yalikuwa kama mateso ya nge, amchomapo mtu. … Nao walikuwa na mikia kama ya nge, na katika mikia yao kulikuwa na miiba; na uwezo wao ulikuwa wa kuwadhuru watu miezi mitano. Ufunuo 9:5, 10.
Death of the Second Woe
Kifo cha Ole wa Pili
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Na wale malaika wanne wakaachiliwa, waliokuwa wameandaliwa kwa saa, na siku, na mwezi, na mwaka, ili wauue theluthi ya wanadamu. … Kwa mapigo haya matatu theluthi ya wanadamu wakauawa, kwa moto, na kwa moshi, na kwa kiberiti, vilivyotoka vinywani mwao. Ufunuo 9:15, 18.
The two thirds of men that were not killed, did not repent.
Theluthi mbili za wanadamu ambao hawakuuawa, hawakutubu.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Na wale watu wengine ambao hawakuuawa kwa mapigo hayo, wala hawakutubu matendo ya mikono yao, ili kwamba wasiwasujudie mashetani, na sanamu za dhahabu, na fedha, na shaba, na jiwe, na mbao; ambazo haziwezi kuona, wala kusikia, wala kutembea; wala hawakutubu kwa sababu ya mauaji yao, wala uchawi wao, wala uasherati wao, wala wizi wao. Ufunuo 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”
Baragumu saba zinaashiria mapigo saba ya mwisho, na katika aya ya ishirini baragumu hizo zinaitwa mapigo. Marekani ni theluthi moja ya muungano wa aina tatu wa yule joka, na mnyama, na nabii wa uongo, nayo huuawa kama ufalme wa sita katika sheria ya Jumapili. Kifo chake kililetwa kwa sababu ya ibada ya uongo, iliyoashiriwa na “kazi za mikono yao,” “kuabudu” “mashetani na sanamu za dhahabu, na fedha, na shaba, na jiwe, na za mti,” na “mauaji,” “uchawi,” “uasherati” na “wizi.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Ibada ya uongo, inayowakilishwa kwa mfano na ibada ya Jumapili, ndiyo “sababu” inayopaswa kutubiwa, lakini hawakutubu; hivyo “matokeo” yake ni mateso na mauti vinavyoletwa na nzige wa Uislamu. Ingawa theluthi moja ya wanadamu, yaani Marekani, inauawa wakati wa sheria ya Jumapili, zile theluthi mbili nyingine hazitubu.
Woes and Angels
Ole na Malaika
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Ole wa kwanza na wa pili yanalingana na malaika wa kwanza na wa pili wa historia ya Wamileriti, na historia hiyo inarudiwa kwa uhalisi kamili kabisa katika historia ya wale mia moja arobaini na nne elfu. Historia ya wale mia moja arobaini na nne elfu ni historia ya malaika wa tatu na inalingana na ole wa tatu. Kama vile alama za njia za historia ya Wamileriti zinavyorudiwa katika historia ya wale mia moja arobaini na nne elfu, vivyo hivyo alama za njia za ole wa kwanza na wa pili zitarudiwa katika historia ya malaika wa tatu.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Ujumbe wa kwanza na wa pili ulitolewa katika mwaka 1843 na 1844, na sasa tuko chini ya utangazaji wa ujumbe wa tatu; lakini jumbe zote tatu bado zinapaswa kutangazwa. Ni muhimu sasa kama ilivyokuwa wakati wowote uliopita kwamba zirudiwe kwa wale wanaoitafuta kweli. Kwa kalamu na kwa sauti tunapaswa kupaza utangazaji huo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo na wa tatu pasipo wa kwanza na wa pili. Jumbe hizi twapaswa kuupa ulimwengu katika machapisho, katika hotuba, tukionyesha katika mfululizo wa historia ya kinabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Kazi yetu kama wanafunzi wa unabii ni kuunganisha ujumbe wa malaika wa kwanza na wa pili ndani ya ujumbe wa malaika wa tatu. Bila zile jumbe mbili za kwanza huwezi kuwa na ujumbe wa tatu, kwa maana “hakuwezi kuwapo la tatu bila la kwanza na la pili.” Hili ni kweli kwa upande wa ‘mfuatano,’ kwa kuwa kama hakuna la kwanza na la pili, basi la tatu kwa hakika ndilo la kwanza. Pia ni kweli kwa upande wa ‘maudhui,’ kwa maana sifa za kinabii za la kwanza na la pili hutambulisha sifa za la tatu. Kihisabati hakuna la tatu bila la kwanza na la pili, na kinabii hakuna alama za njiani katika malaika wa tatu, ikiwa alama za njiani za la kwanza na la pili zimeachwa nje.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Mungu amezipa jumbe za Ufunuo 14 nafasi yake katika mfululizo wa unabii, na kazi yake si ya kukoma mpaka kufungwa kwa historia ya dunia hii. Jumbe za malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, nazo zinapaswa kwenda sambamba na hii inayofuata. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya mambo hayo,’ alisema Yohana, ‘nikaona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu, nayo dunia ikaangazwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya jumbe zote tatu imeunganishwa.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Kazi yetu ni kuonyesha “katika mfululizo wa historia ya kinabii mambo ambayo yamekuwapo” katika harakati ya Wamilleri, “na mambo yatakayokuwapo” katika harakati ya wale mia moja arobaini na nne elfu.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Bwana yuko karibu kuuadhibu ulimwengu kwa sababu ya uovu wake. Yuko karibu kuviadhibu vyombo vya kidini kwa sababu ya kukataa kwao nuru na kweli ambayo wamepewa. Ujumbe mkuu, unaounganisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu, unapaswa kutolewa kwa ulimwengu. Huu ndio unaopaswa kuwa mzigo wa kazi yetu.” The Seventh-day Adventist Bible Commentary, juzuu ya 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Kuunganishwa kwa ujumbe wa malaika wa kwanza na wa pili ndiko kunakoangaza dunia wakati malaika wa Ufunuo kumi na nane anaposhuka. Yeye alisema, “‘Baada ya mambo haya,’ asema Yohana, ‘nalimwona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkuu, nayo nchi ikaangazwa kwa utukufu wake.’ Katika uangaza huu, nuru ya jumbe zote tatu imeunganishwa.” “Uangaza” unaohusishwa na “nchi” “kuangazwa” hutimizwa wakati “nuru ya jumbe zote tatu imeunganishwa.” Kazi ya kuunganisha, mstari juu ya mstari, jumbe hizo tatu kwa kuleta historia ya Wamilleri katika ulinganifu wa sehemu mbili na historia ya wale mia moja arobaini na nne elfu, nayo pia yapasa kutimizwa kwa maolezo yale matatu.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Kuanguka kwa Babeli, kama kulivyotangazwa na malaika wa pili, hakuwezi kutenganishwa na ujumbe wa malaika wa kwanza. Ujumbe wa malaika wa kwanza ulitambulisha Kuja kwa Kristo kwa Mara ya Pili mwaka 1843, na ujumbe huo uliposhindwa, athari ya ujumbe huo ilizalisha kuanguka kwa makanisa ya Kiprotestanti. Athari hiyo ilikuwa malaika wa pili, na kisababishi kilikuwa kushindwa kwa malaika wa kwanza. Kama kusingekuwapo malaika wa kwanza, kusingekuwapo kuanguka kwa Babeli kama kulivyotangazwa na malaika wa pili. Kipengele kilichounganisha kisababishi na athari pamoja kilikuwa “wakati.” “Wakati” (1843) haukutimia, na kushindwa huko kulizalisha “athari.” “Kisababishi” kilikuwa kosa la kutambua kwamba unabii ule mitatu ambao Miller alikuwa amehitimisha kimakosa ungeishia karibu mwaka 1843. Unabii huo mitatu wa siku 1335, 2300, na miaka 2520, Miller alikuwa ameamini ungehitimishwa kwa Kristo kuja katika mawingu mwaka 1843. Wakati unabii wa wakati ambao Miller alikuwa ameuelewa kimakosa uliposhindwa, uliwapa Waprotestanti sababu ya kuikataa ujumbe wa malaika wa kwanza, na malaika wa pili akaja. Malaika wa kwanza alikuwa “kisababishi” na wa pili alikuwa “athari.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Ujumbe wa malaika wa kwanza na wa pili hauwezi kutenganishwa, kwa maana umeunganishwa kiunabii na wakati wa unabii. Ole la kwanza na la pili pia yameunganishwa kiunabii kwa “wakati.” Unabii wa wakati wa ole la kwanza unaotambulisha miaka mia moja na hamsini ya mateso unaishia hasa pale unabii wa wakati wa miaka mia tatu tisini na moja na siku kumi na tano wa ole la pili uuwao unapoanza. Unabii wa wakati unaunganisha ole la kwanza na la pili, na pia ujumbe wa malaika wa kwanza na wa pili.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Kutimizwa kwa unabii wa nyakati wa ole wa kwanza na wa pili kuliupa uwezo ujumbe wa malaika wa kwanza na kumleta chini malaika wa Ufunuo kumi ili kuutia ulimwengu nuru kwa utukufu wake. Akimzungumzia malaika wa kwanza, Sister White aliandika kwamba “aliambiwa ya kuwa utume wake ulikuwa kuutia ulimwengu nuru kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja.” Huo ndio utume uleule hasa wa malaika wa tatu wa Ufunuo kumi na nane.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. 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.
“Malaika anayeshirikiana katika kutangaza ujumbe wa malaika wa tatu atauangaza ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa dunia nzima na nguvu isiyo ya kawaida. Vuguvugu la ujio la 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umishonari duniani, na katika baadhi ya nchi kulikuwako shauku ya kidini kubwa kuliko yote iliyowahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitwa na mwendo huo mkuu chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Kazi hiyo itakuwa sawa na ile ya Siku ya Pentekoste. Kama vile ‘mvua ya kwanza’ ilivyotolewa, katika kumwagwa kwa Roho Mtakatifu wakati wa kufunguliwa kwa injili, ili kuotesha mbegu ya thamani, vivyo hivyo ‘mvua ya mwisho’ itatolewa katika kufungwa kwake kwa ajili ya kukomaza mavuno. ‘Ndipo tutajua, tukidumu katika kumjua Bwana: kutoka kwake kumetengenezwa kama mapambazuko; naye atatujia kama mvua, kama mvua ya mwisho na mvua ya kwanza juu ya nchi.’ Hosea 6:3. ‘Basi furahini, enyi wana wa Sayuni, mkamshangilie Bwana, Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kipimo, naye atawateremshia mvua, mvua ya kwanza, na mvua ya mwisho.’ Yoeli 2:23. ‘Katika siku za mwisho, asema Mungu, nitamimina sehemu ya Roho Wangu juu ya wote wenye mwili.’ ‘Tena itakuwa ya kwamba kila atakayeliitia jina la Bwana ataokoka.’ Matendo 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Kazi kuu ya injili haipaswi kumalizika ikiwa na udhihirisho wa uwezo wa Mungu ulio mdogo kuliko ule ulioitambulisha mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza wakati wa kufunguliwa kwa injili, unapaswa kutimizwa tena katika mvua ya mwisho wakati wa kufungwa kwake. Hizi ndizo ‘nyakati za kuburudishwa’ ambazo mtume Petro alizitazamia mbele aliposema: ‘Tubuni basi, mkageuke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo kwa uwepo wa Bwana; naye ampeleke Yesu.’ Matendo 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Utimilifu wa unabii wa nyakati wa ole wa kwanza na wa pili ulimshusha malaika ili aangazie dunia kwa utukufu wake mwaka 1840, hivyo kuupa ujumbe wa malaika wa kwanza nguvu; na utimilifu wa ole wa tatu ulimshusha malaika ili aangazie dunia kwa utukufu wake tarehe 9/11, hivyo kuupa ujumbe wa malaika wa tatu nguvu. Kuangaziwa kwa dunia kunatimizwa kwa kuunganishwa kwa mivuguto hiyo miwili katika matumizi sambamba—mstari juu ya mstari. Ni ujumbe wa ole tatu unaoupa ujumbe wa malaika watatu nguvu. Yamefumwa pamoja kama mistari miwili; mmoja wa ndani na mwingine wa nje. Malaika watatu wanawakilisha kazi ya watu wa Mungu, na kazi yao hupewa nguvu kwa utimilifu wa ole tatu. La nje ni Uislamu na kazi yake ya kinabii, na la ndani ni Kristo ndani ya watu Wake—tumaini la utukufu. Kwa sababu hii, Yuda amefungwa kwa mwana-punda katika unabii wa Yakobo kuhusu ishara ya wanawe kumi na wawili katika siku za mwisho.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Yakobo akawaita wanawe, akasema, Kusanyikeni pamoja, ili niwaambie yatakayowapata siku za mwisho. Kusanyikeni pamoja, msikie, enyi wana wa Yakobo; msikilize Israeli baba yenu. … Yuda, wewe ndiye ambaye ndugu zako watakusifu; mkono wako utakuwa juu ya shingo ya adui zako; wana wa baba yako watakuinamia. Yuda ni mwana-simba: kutoka mawindo, mwanangu, umepanda juu; ameinama, amelala kifudifudi kama simba, na kama simba mzee; ni nani atakayemwamsha? Fimbo ya enzi haitaondoka kwa Yuda, wala mtawala kutoka katikati ya miguu yake, hata atakapokuja Shilo; na kwake ndiko mataifa watakapomtii. Akimfunga mwana-punda wake kwenye mzabibu, na mwana wa punda wake kwenye mzabibu ulio bora; ameifua mavazi yake katika divai, na nguo zake katika damu ya zabibu: Macho yake yatakuwa mekundu kwa divai, na meno yake meupe kwa maziwa. Mwanzo 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristo ndiye Simba wa kabila la Yuda, ambaye alifua mavazi Yake katika damu, na ambaye ndiye “mzabibu ulio bora,” ambao kwa unabii umefungwa kwa “mwana-punda.” Ujumbe wa nje wa ole zile tatu umefungwa kwa ujumbe wa ndani wa malaika wale watatu. Malaika wa kwanza na wa pili huenda sambamba na malaika wa tatu, na ole ya kwanza na ya pili lazima ziende sambamba na ole ya tatu.
The Key
Ufunguo
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Vita vya Ninawi ni “ufunguo” unaoleta giza la Uislamu juu ya ulimwengu wakati jeraha la mauti la Ukatoliki wa Kirumi linapoponywa katika sheria ya Jumapili inayokuja upesi, ambayo ndiyo tetemeko la ardhi la Ufunuo kumi na moja ambapo ole ya tatu huja ghafula. Hili huja katika “saa” ya tetemeko la ardhi.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Na saa ile ile palikuwa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika lile tetemeko la nchi watu elfu saba wakauawa; na waliosalia wakaingiwa na hofu, wakamtukuza Mungu wa mbinguni. Ole ya pili imepita; na, tazama, ole ya tatu yaja upesi. Ufunuo 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Sheria ya Jumapili huanzisha wakati wa kujaribiwa wa sanamu ya mnyama kwa ulimwengu, na vita vya Ninawi ni ufunguo unaotambulisha kushindwa kwa ufalme wa sita, kama vile kahaba wa Tiro anavyokumbukwa anapoanza kuimba nyimbo zake katika utimilifu wa Isaya ishirini na tatu. Jaribio la sanamu ya mnyama ndilo jaribio ambalo kwa hilo hatima ya milele ya mtu huamuliwa, nayo huamuliwa kabla ya kufungwa kwa muda wa rehema. Muda wa rehema hufungwa kwa ulimwengu wakati Mikaeli anaposimama. Wakati wa kujaribiwa wa sanamu ya mnyama kwa ulimwengu wa Ufunuo sura ya kumi na tatu, mstari wa kumi na mbili na kuendelea, umefananishwa kwa mfano katika wakati wa kujaribiwa wa sanamu ya mnyama kwa Marekani.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Kama vile Amerika, nchi ya uhuru wa kidini, itakavyoungana na Upapa katika kulazimisha dhamiri na kuwashurutisha wanadamu kuiheshimu sabato ya uongo, watu wa kila nchi duniani wataongozwa kufuata mfano wake.” Testimonies, juzuu ya 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Wakati wa jaribu la sanamu ya mnyama katika Marekani huwatenga na kuwatiia muhuri wale mia moja arobaini na nne elfu wa Ufunuo saba, na wakati wa jaribu la sanamu ya mnyama kwa ulimwengu huutilia muhuri umati mkubwa wa Ufunuo saba.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Mataifa ya kigeni yataufuata mfano wa Marekani. Ingawa ndiyo inayoongoza, hata hivyo mtafaruku huohuo utawajilia watu wetu katika sehemu zote za ulimwengu.” Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Ufunguo unaowakilishwa na vita vya Ninawi unaashiria mwanzo wa wakati wa kujaribiwa kwa sanamu kwa ulimwengu, huku wakati huohuo ukionyesha mwisho wa wakati wa kujaribiwa kwa sanamu kwa Marekani. Ufunguo unaowakilishwa na vita vya Ninawi hufungua shimo lisilo na mwisho linaloleta gharika ya Uislamu, inayowakilishwa kama nzige ulimwenguni. Ufunguo huo mwishoni mwa kilio cha usiku wa manane unafananishwa na ufunguo unaofungua shimo hilo hilo hasa katika Marekani mwanzoni mwa kilio cha usiku wa manane.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Ufunguo katika Marekani unawakilishwa katika Mambo ya Walawi ishirini na tatu kama sikukuu ya tarumbeta, wakati punda anafunguliwa mwanzoni mwa kutangazwa kwa kilio cha usiku wa manane. Ufunguo huo hugeuzwa wakati mipira ya moto ya Nashville inapowasili. Sikukuu ya tarumbeta, na shambulio dhidi ya Nashville wakati Uislamu unapoachiliwa, ni mfano wa vita vya Ninawi katika sheria ya Jumapili.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Sheria ya Jumapili ndiyo mwisho wa kutangazwa kwa kilio cha “usiku wa manane,” kwa maana hapo kilio hicho hubadilika na kuwa kilio “kikuu,” na mwanzo wa kipindi hicho lazima, kwa ulazima wa kinabii, uonyeshe mwisho wake. Katika ole wa kwanza Uislamu ulipaswa kuyatesa majeshi ya Roma, yanayoifananisha Marekani, kwa muda wa miaka mia moja na hamsini. Ufunguo (vita vya Nineve) huonyesha mwanzo wa kutangazwa kwa kilio cha usiku wa manane, kama vile ilivyo Sikukuu ya Baragumu. Katika Mambo ya Walawi ishirini na tatu kuna siku kumi na tano kati ya Sikukuu ya Baragumu na Pentekoste, ambayo pia ni Sikukuu ya Vibanda. Siku hizo kumi na tano katika kipindi cha kupimwa kwa sanamu ya mnyama katika Marekani zinalingana na ile miaka mia moja na hamsini ya mateso katika ole wa kwanza. Kumi na tano ni zaka ya mia moja na hamsini.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Siku hizo kumi na tano (miaka mia moja hamsini) hukoma wakati miaka mia tatu tisini na moja na siku kumi na tano huanza. Tangu Oktoba 22, 1844 wakati wa kinabii hautumiki tena, kwa hiyo miaka mia moja hamsini ya mateso ni ishara ya siku kumi na tano za Mambo ya Walawi ishirini na tatu zinazoanza kwa sikukuu ya tarumbeta, ikifuatiwa siku tano baadaye na kupaa kwa bendera, ikifuatiwa siku tano baadaye na hukumu ya Siku ya Upatanisho, ikifuatiwa na siku tano hadi kumiminwa kwa Kipentekoste.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Hapo ndipo “saa, na siku, na mwezi, na mwaka, ili kuwaua theluthi moja ya wanadamu” huanza. “Saa” ni saa ya lile tetemeko kuu la nchi, ambalo ni sheria ya Jumapili. “Siku” ni siku ya kisasi cha Bwana wakati kanisa la Walaodikia la Waadventista Wasabato linatapikwa kutoka katika kinywa cha Bwana.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Kwa maana wao ni taifa lisilo na shauri, wala ndani yao hamna ufahamu wowote. Laiti wangekuwa na hekima, laiti wangeelewa hili, laiti wangetafakari mwisho wao! Mtu mmoja angewezaje kuwafukuza elfu, na wawili kuwafanya elfu kumi wakimbie, isipokuwa Mwamba wao amewauza, naye Bwana amewatia mikononi mwa adui? Kwa maana mwamba wao si kama Mwamba wetu, hata adui zetu wenyewe wakiwa waamuzi. Kwa maana mzabibu wao watoka katika mzabibu wa Sodoma, na katika mashamba ya Gomora; zabibu zao ni zabibu za uchungu, vishada vyao ni vichungu; Divai yao ni sumu ya majoka, na sumu kali ya nyoka. Je, jambo hili halijawekwa akiba pamoja nami, na kutiwa muhuri katikati ya hazina zangu? Kulipiza kisasi ni kwangu mimi, na malipo; mguu wao utateleza kwa wakati wake ufaao; kwa maana siku ya msiba wao iko karibu, na mambo yatakayowapata yanaharakisha. Kwa maana Bwana atawahukumu watu wake, naye ataghairi kwa habari ya watumishi wake, aonavyo ya kuwa nguvu zao zimekwisha, wala hapana aliyefungwa ndani, wala aliyeachwa. Naye atasema, Iko wapi miungu yao, ule mwamba waliouamini? Kumbukumbu la Torati 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.
“Saa” ya tetemeko la nchi ni “siku ya msiba wao.” Hii ni hukumu ya wale walio katika Uadventista ambao hawana ufahamu wa maarifa yanayoongezwa katika siku za mwisho. Wamechagua mwamba wa bandia wa kujengea nyumba yao juu yake, na kwa kweli, mwamba wao ulikuwa mchanga.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Onyo limekuja: Hakuna chochote kinachopaswa kuruhusiwa kuingia kitakachovuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Mimi nilikuwa katika ujumbe huu, na tangu wakati huo nimekuwa nikisimama mbele ya ulimwengu, nikiwa mwaminifu kwa nuru ambayo Mungu ametupatia. Hatukusudii kuondoa miguu yetu kutoka kwenye jukwaa ambalo juu yake iliwekwa wakati siku baada ya siku tulimtafuta Bwana kwa sala ya bidii, tukitafuta nuru. Je, mnafikiria kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Imekuwa ikiniongoza tangu ilipotolewa.” Review and Herald, Aprili 14, 1903.
The “month” represents the first month.
“Neno ‘mwezi’ linawakilisha mwezi wa kwanza.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Basi, furahini, enyi wana wa Sayuni, mkamshangilie Bwana, Mungu wenu; kwa maana amewapa mvua ya vuli kwa kadiri iliyo sawa, naye atawanyeshea mvua, mvua ya vuli, na mvua ya masika katika mwezi wa kwanza. Nayo sakafu za kupuria zitajaa ngano, na mashinikizo yatafurika divai na mafuta. Nami nitawarudishia ile miaka ambayo nzige wamekula, na tunutu, na funza, na panzi, jeshi langu kubwa nililolituma kati yenu. Nanyi mtakula kwa wingi, na kushiba, nanyi mtalisifu jina la Bwana, Mungu wenu, aliyetenda mambo ya ajabu kwenu; na watu wangu hawataaibika kamwe. Nanyi mtajua ya kuwa mimi ni katikati ya Israeli, na ya kuwa mimi ndimi Bwana, Mungu wenu, wala hapana mwingine; na watu wangu hawataaibika kamwe. Yoeli 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Saa” ya sheria ya Jumapili, Uislamu wa ole ya tatu hupiga bila kutarajiwa, na Uadventista wa Laodikia huona aibu kwa kuwa wameutumainia mwamba wa nyoka. Wakati huo, katika mwezi wa kwanza, mvua ya masika ya mwisho humwagwa juu ya watu waliotakaswa. Katika hatua hiyo Marekani huuawa, baada ya mateso kuanzia Nashville na kuendelea. Mateso ambayo ni maangamizi ya miji huanza, na katika saa ya sheria ya Jumapili Marekani hufikia mwisho wake (huuawa) kama ufalme wa sita wa unabii wa Biblia, ikiingiza wakati wa kujaribiwa wa sanamu ya mnyama kwa ulimwengu unaomalizika wakati ufalme wa nane unapofikia mwisho wake, bila mtu wa kusaidia (huuawa).
The Euphrates
Frati
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Mto Eufrati kwa ishara unahusishwa na Uislamu, na Eufrati maana yake ni, “wenye kuzaa sana, au kufumuka.” Katika ole wa pili zile pepo nne zilizofungwa kwenye Eufrati zinafunguliwa.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Malaika wa sita akapiga tarumbeta, nami nikasikia sauti kutoka katika zile pembe nne za madhabahu ya dhahabu iliyo mbele za Mungu, ikimwambia yule malaika wa sita aliyekuwa na tarumbeta, Wafungue wale malaika wanne waliofungwa kwenye mto ule mkuu Frati. Na wale malaika wanne wakafunguliwa, waliokuwa wameandaliwa kwa saa moja, na siku moja, na mwezi mmoja, na mwaka mmoja, ili kuwaua theluthi moja ya wanadamu. Ufunuo 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Mto Frati uliwakilisha mpaka wa mashariki wa Nchi ya Ahadi, na Uislamu ni “wana wa mashariki” katika unabii. Sifa yao ya kinabii ni kwamba wanazuiliwa na kuachiliwa, kuanzia na Hagari kuzuiwa na Sara.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Mungu akasema, Sara mke wako atakuzalia mwana kweli; nawe utamwita jina lake Isaka; nami nitalithibitisha agano langu pamoja naye kuwa agano la milele, na pamoja na uzao wake baada yake. Na kuhusu Ishmaeli, nimekusikia: Tazama, nimembariki, nami nitamfanya azae sana, na nitamzidisha mno; atazaa wakuu kumi na wawili, nami nitamfanya kuwa taifa kubwa. Mwanzo 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ishmaeli alifanywa kuwa na uzao mwingi, na Frati humaanisha wenye kuzaa. Mwishoni mwa unabii wa miaka mia moja na hamsini wa mateso ya ole wa kwanza, unabii wa saa moja, siku moja, mwezi mmoja na mwaka mmoja ulianza wakati Uislamu ulipoachiliwa ili kuua theluthi moja ya wanadamu. Katika sheria ya Jumapili ufalme wa sita wa unabii wa Biblia huuawa, nao ni theluthi moja ya Rumi ya kisasa. Uislamu ulikuwa umezuiliwa tarehe 11 Agosti, 1840, wakati wa kutiwa nguvu kwa ujumbe wa malaika wa kwanza, nao uliachiliwa wakati wa kutiwa nguvu kwa ujumbe wa malaika wa tatu tarehe 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Mnamo 9/11, kutiwa muhuri kwa wale mia moja arobaini na nne elfu kulianza hukumu ya wafu ilipomalizika, na hukumu ya walio hai ilipoanza. Uislamu wa ole wa tatu ulipoachiliwa mnamo 9/11 ulizuiliwa mara moja wakati wa kutiwa muhuri.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Maono haya yalitolewa mwaka 1847 wakati kulikuwapo ndugu wa Waadventista wachache sana waliokuwa wakiishika Sabato, na miongoni mwa hao ni wachache tu waliodhani kwamba kuishika huko kulikuwa na umuhimu wa kutosha kuvuta mstari wa kutenganisha kati ya watu wa Mungu na wasioamini. Sasa utimilifu wa maono hayo unaanza kuonekana. ‘Mwanzo wa wakati huo wa taabu,’ unaotajwa hapa, haurejelei wakati ambapo mapigo yataanza kumwagwa, bali kipindi kifupi kabla hayajamwagwa, wakati Kristo yumo patakatifuni. Wakati huo, huku kazi ya wokovu ikielekea kufungwa, taabu itakuwa ikiijia dunia, na mataifa yatakuwa na hasira, hata hivyo yakizuiwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ au uburudisho utokao mbele za Bwana, utakuja, ili kuipa nguvu sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama imara katika kipindi ambapo mapigo saba ya mwisho yatakapomwagwa.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“Kipindi kifupi” cha wakati kinachoelekea kwenye kufungwa kwa muda wa rehema ni kipindi ambacho “Kristo yumo patakatifuni” “akihitimisha” “kazi ya wokovu.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Katika mfumo wa mfano, ambao ulikuwa kivuli cha dhabihu na ukuhani wa Kristo, kutakaswa kwa patakatifu palikuwa huduma ya mwisho iliyotekelezwa na kuhani mkuu katika mzunguko wa kila mwaka wa huduma. Hiyo ilikuwa kazi ya kufunga ya upatanisho—kuondolewa au kuondoshwa kwa dhambi kutoka kwa Israeli. Ilifananisha kazi ya kufunga katika huduma ya Kuhani wetu Mkuu mbinguni, katika kuondolewa au kufutwa kwa dhambi za watu Wake, ambazo zimeandikwa katika kumbukumbu za mbinguni. Huduma hii inahusisha kazi ya uchunguzi, kazi ya hukumu; nayo hutangulia mara moja kuja kwa Kristo katika mawingu ya mbinguni akiwa na uweza na utukufu mkuu; kwa maana anapokuja, kila shauri litakuwa limekwisha kuamuliwa. Yesu asema: ‘Thawabu yangu i pamoja nami, kumpa kila mtu kama kazi yake ilivyo.’ Ufunuo 22:12. Ni kazi hii ya hukumu, inayotangulia mara moja ujio wa pili, inayotangazwa katika ujumbe wa malaika wa kwanza wa Ufunuo 14:7: ‘Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja.’” Pambano Kuu, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Kufutwa kwa dhambi za watu Wake” hutukia wakati wa hukumu ya walio hai.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Tubuni basi, mgeuke, ili dhambi zenu zifutwe, nyakati za kuburudishwa zitakapokuja kutoka mbele za Bwana; naye atamtuma Yesu Kristo, ambaye mlihubiriwa habari zake tangu hapo kwanza; ambaye mbingu imewapasa kumkaribisha hata nyakati za kurejeshwa kwa vitu vyote, ambayo Mungu amesema kwa kinywa cha manabii wake wote watakatifu tangu mwanzo wa ulimwengu. Matendo 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.
Ili mtu aweze kutubu, lazima awe hai, na toba ambayo Petro anairejelea hapa katika maana yake timilifu hutokea wakati “kuburudishwa kutakapokuja.” Raha na kuburudishwa huko ni mvua ya masika, ambayo ilianza wakati yule malaika mwenye nguvu wa Ufunuo kumi na nane aliposhuka kuutia nuru ulimwengu kwa utukufu Wake. Huyo malaika mwenye nguvu alikuwa pia yule malaika wa kwanza wa Agosti 11, 1840 aliyeshuka wakati Uislamu ulipozuiwa, na malaika huyo hakuwa “mtu mwingine yeyote ila Yesu Kristo.” “Kuburudishwa” na “nyakati za kurejeshwa kwa vitu vyote” huanza kwa Uislamu kufunguliwa ili kuyakasirisha mataifa, kisha kuzuiwa huku wale mia moja arobaini na nne elfu wakitiwa muhuri. 9/11 huashiria nyakati za kuburudishwa na raha, ambazo ni mvua ya masika, nayo huashiria kipindi cha “kurejeshwa kwa vitu vyote.” Kile kinachorejeshwa katika kanisa, ambalo tangu uasi wa 1863 limekuwa kanisa linalopigana, lakini litakuwa kanisa lenye ushindi, ni wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Kanisa linalopigana ni mchanganyiko wa ngano na magugu, na kanisa linaloshinda ni sadaka ya malimbuko ya ngano ya Pentekoste. 9/11 ilikuwa mara ya kwanza Balaamu alipompiga punda, na Balaamu (Marekani) alianza mara moja vita vya ulimwenguni pote dhidi ya ugaidi baada ya shambulio la kushtukiza. Punda wa Balaamu anawakilisha ole zile tatu zinazounda ole ya tatu, na ambazo zinaenda sambamba na ujumbe wa malaika watatu. Hivyo basi, ole zile tatu zinaongozwa kinabii na hatua tatu za malaika watatu. Kwa sababu hii, mara ya pili Balaamu anapompiga punda ni kuongezeka maradufu, kama ilivyo daima katika hatua ya pili. Kati ya mashamba mawili ya mizabibu ya nchi ya kale halisi yenye utukufu na ya kisasa ya kiroho yenye utukufu, Uislamu uliipiga Israeli mnamo Oktoba 7, 2023, na mara hiyo hiyo kizuizi kikawekwa juu ya Gaza, kisha Uislamu ataipiga Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Shambulio la Nashville ni la pili kati ya mashambulio mawili ya ghafula ambayo, katika ushuhuda wa Balaamu, hutokea katikati ya mashamba ya mizabibu. Nashville huashiria alama ya njia ya kinabii ambapo ujumbe wa kilio cha usiku wa manane huungana na malaika wa pili. Ujumbe wa kilio cha usiku wa manane huanza wakati wanafunzi wawili wa Kristo, (wakiwakilisha ujumbe wa malaika wa pili) wanamfungua punda mwanzoni mwa kuingia kwa ushindi. Maandamano hayo hatimaye hupelekea msalabani, ambao unawakilisha tetemeko la ardhi la sheria ya Jumapili inayokuja upesi ambapo kahaba Roma huushinda ufalme wa sita wa unabii wa Biblia baada ya yeye kusahaulika kwa historia ya Marekani.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Wakati kahaba atakapoanza kuimba nyimbo zake katika sheria ya Jumapili, vita vya Ninawi vitakuwa vimerudiwa, na ufunguo utakuwa umegeuzwa unaoashiria kufunguliwa kwa wakati wa kupimwa wa sanamu ya mnyama duniani. Vita vya Ninawi ni mwisho wa tangazo la kilio cha usiku wa manane, ambalo hapo ndipo hugeuka kuwa kilio kikuu cha malaika wa tatu. Mwanzo wa kipindi hicho, unaoainishwa na shambulio la kushtukiza dhidi ya Nashville, pia utakuwa umefanywa mfano na vita vya Ninawi; kwa maana Yesu, akiwa Alfa na Omega, daima huufafanua mwisho kwa mwanzo. Shambulio la Nashville, kwa ulazima wa kinabii, litakuwa na vipengele vya ushindi wa Roma juu ya Uajemi unaoiruhusu Uislamu kuijaza dunia kwa giza. Donald Trump ni ishara ya sanamu ya Roma, kwa hiyo atashinda katika vita vya Ninawi vinavyohusishwa na pigo la Nashville, lakini nguvu zake za kuzuia gharika ya Uislamu zitakuwa zimepunguka.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Vita ambavyo Ronald Reagan alifaulu kushinda mwaka 1989 vilikuwa vita baridi vilivyoanza mwishoni mwa Vita vya Pili vya Dunia. Vita baridi vya Trump ni vita vya Panium, navyo vinaongoza hadi Vita vya Tatu vya Dunia katika sheria ya Jumapili, ambayo imetajwa kwa mfano na vita vya Actium na pia vita vya Nineve. Vita baridi vya Trump, vinavyowakilishwa na vita vya Panium, vinaongoza kwenye kubomolewa kwa “ukuta” wa utengano kati ya kanisa na serikali katika Katiba, kama ilivyotajwa kwa mfano na kubomolewa kwa “ukuta” wa Berlin mwaka 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville inawakilisha hatua ambapo punda wa Balaamu anauponda mguu wa Balaamu dhidi ya ukuta, hivyo kubainisha kulemazwa kwenye ukuta. Kipindi cha kilio cha usiku wa manane huanza kwa tukio linalogonga ukuta wa utengano katika Katiba, na hivyo kuashiria mwanzo wa kusimamishwa kwa sanamu ya mnyama (muungano wa kanisa na serikali) kwa alama ya njia inayowakilisha kubomolewa kwa ukuta wa utengano mwishoni mwa kusimamishwa kwa sanamu ya mnyama. Donald Trump atasema kiunabii kwa amri ya kiutendaji inayowakilisha kusema huko katika sheria ya Jumapili, kama ilivyowakilishwa katika Alien and Sedition Acts za 1798. Hapo atawashinda wanasarakasi wa utandawazi wa chama cha Democratic na wenzao wa utandawazi wa RINO katika chama cha Republican. Ushindi wake juu ya maadui wanaowakilishwa na Uajemi katika vita vya Nineveh, utaziacha pande zote mbili za vita vya kisiasa zikiwa zimeishiwa nguvu zinazohitajika ili kupinga nzige wa Uislamu watakaoenea juu ya nchi. Mguu uliopondwa wa Trump ndio ukuta mwanzoni mwa tangazo la kilio cha usiku wa manane linaloelekea kwenye ukuta wa mwisho.
We will continue this consideration of the three woes in the next article.
Tutaendelea na uchunguzi huu wa ole hizo tatu katika makala inayofuata.