Jones' Logic
Mantiki ya Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.
Mantiki ya Jones kwamba malaika wa kwanza wa Ufunuo kumi na nne hawezi kutenganishwa na wale malaika wawili wanaofuata ni thabiti kama mwamba. Utambuzi wake wa uhusiano wa kimuundo wa hao malaika watatu na malaika wa baragumu ni usiovuja kabisa. Bila shaka msisitizo wake ulikuwa juu ya wale malaika watatu wa Ufunuo kumi na nne, lakini mantiki ya kuwahusisha kama “wasiotenganishwa” ina uhalali uleule kwa malaika wote waliowatangulia.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Kwa sababu alikuwa akiielekeza fikira yake kwa wale malaika watatu wa Ufunuo kumi na nne, hakulifikisha mantiki yake mwenyewe kwenye hitimisho lake la mwisho. Hatimaye, mantiki aliyoitumia kuziunganisha baragumu za ole ya tano, ya sita, na ya saba na wale malaika watatu wa Ufunuo kumi na nne, ilihusisha pia kupeleka mfululizo wa baragumu kurudi nyuma kabisa hadi kwa wa kwanza wa wale malaika saba wa baragumu.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Nami nikawaona wale malaika saba waliosimama mbele za Mungu; nao wakapewa tarumbeta saba. … Na wale malaika saba waliokuwa na tarumbeta saba wakajitayarisha kuzipiga. Ufunuo 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.
Mfululizo wa malaika huanza na malaika “saba” wa tarumbeta, na mstari wa malaika katika Ufunuo huanzia kwenye tarumbeta ya kwanza hadi kwenye onyo la malaika wa tatu kuhusu chapa ya mnyama. Jones yuko sahihi anapotambua utofauti kati ya tarumbeta nne za kwanza na tarumbeta tatu za mwisho za ole, kwa maana muundo huo wa kinabii wa “nne na tatu” pia unapatikana katika makanisa na mihuri. Kuwekwa imara juu ya mashahidi watatu katika kitabu cha Ufunuo kunawawezesha wale wanaochagua kuona kwamba saba, kama ishara, pia ina nne kama ishara na tatu kama ishara.
A Divine Connection
Muunganiko wa Kiungu
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Kile ambacho tumekuwa tukikitambua katika siku za karibuni ni kwamba malaika wa kwanza na wa pili wa Ufunuo kumi na nne wanapewa uwezo na unabii wa wakati wa Uislamu wa ole wa kwanza na wa pili, na kwamba kutiwa nguvu kwa malaika wa tatu kunatimizwa kwa kutimia kwa ole wa tatu tarehe 9/11. Matumizi ya Jones yanabainisha kwamba, (ijapokuwa hakutoa hoja yangu) kila malaika kuanzia malaika wa tarumbeta ya kwanza wa Ufunuo nane hadi tarumbeta ya ole wa tatu ya Ufunuo kumi na moja ameunganishwa kwa namna isiyotenganishwa na malaika watatu wa Ufunuo kumi na nne. Hizo ni ishara ndani ya mstari uleule wa unabii. Ni lazima zitambuliwe kuwa hivyo ili kuelewa wajibu mbalimbali ambao kila mmoja wa hao malaika anawakilisha. Basi, kama vile makanisa saba, mihuri saba na tarumbeta saba vinavyowakilisha saba, na pia ishara ya nne na tatu ndani ya ishara kuu ya saba (makanisa, mihuri na tarumbeta); mstari wa malaika kuanzia wa kwanza wa malaika saba wa tarumbeta mpaka kwa malaika wa tatu lazima uzingatiwe kama jumla moja. Hili linatambulisha mstari wa malaika kumi na mmoja.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Malaika watatu wa Ufunuo kumi na nne wanawakilisha ujumbe wa onyo wa Wamilleri uliotangaza kufunguliwa kwa hukumu na baadaye ujumbe wa onyo wa wale mia moja na arobaini na nne elfu unaotangaza kufungwa kwa hukumu.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Tarumbeta saba zinawakilisha mamlaka ambazo Mungu alizitumia kwa uongozi wake wa kimajaliwa kuleta hukumu juu ya mataifa yaliyolazimisha ibada ya jua.
The first four trumpets identify the progressive demise of Western Rome by the year 427.
Tarumbeta nne za kwanza zinatambulisha maangamizi ya hatua kwa hatua ya Roma ya Magharibi kufikia mwaka 427.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Ya tano na ya sita zinaainisha kuangamia kwa Roma ya Mashariki kuanzia 1449 hadi 1453.
The last three trumpets represent Islam of the three woes.
Baragumu tatu za mwisho zinawakilisha Uislamu wa ole tatu.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.
Malaika katika Ufunuo kumi ni Kristo, ambaye hushuka kuupa uwezo ule vuguvugu mwanzoni, naye hushuka tena katika Ufunuo kumi na nane, kuupa uwezo ule vuguvugu mwishoni.
The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.
Baragumu ya saba ilianza kulia tarehe 22 Oktoba, 1844, wakati wa kufunguliwa kwa hukumu, ambayo ni Siku ya Upatanisho ya kielelezo halisi. Baragumu ya Yubile ilipaswa kulizwa katika Siku ya Upatanisho. Kwa hiyo, baragumu mbili hulizwa katika hukumu: baragumu ya Yubile na baragumu ya saba.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Ndipo utakapofanya parapanda ya yubile isikike siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtaufanya parapanda isikike katika nchi yenu yote. Nanyi mtautakasa mwaka wa hamsini, na kutangaza uhuru katika nchi yote kwa wakaaji wake wote; huo utakuwa yubile kwenu; na kila mtu atarudi katika milki yake, na kila mtu atarudi kwa jamaa yake. Mwaka huo wa hamsini utakuwa yubile kwenu; hamtapanda, wala hamtavuna yale yajikuliayo yenyewe ndani yake, wala hamtakusanya zabibu za mzabibu wako usiopogolewa. Walawi 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Muktadha unaotambulisha utawanyiko wa Israeli kwa “nyakati saba,” ulioko katika sura inayofuata mara moja katika Mambo ya Walawi, umewekwa wazi katika aya zinazoongoza kwenye agizo la kupiga tarumbeta ya yubile katika Siku ya Upatanisho.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Nena na wana wa Israeli, uwaambie, Mtakapoingia katika nchi niwapayo, ndipo nchi hiyo itashika sabato kwa Bwana. Kwa miaka sita utapanda shamba lako, na kwa miaka sita utapogoa mzabibu wako, na kukusanya matunda yake; lakini mwaka wa saba itakuwa sabato ya mapumziko kwa nchi, sabato kwa Bwana; usipande shamba lako, wala usipogoe mzabibu wako. Hilo litakalomea lenyewe katika mavuno yako usilivune, wala usiyakusanye zabibu za mzabibu wako usiopogolewa; kwa kuwa ni mwaka wa mapumziko kwa nchi. Nayo sabato ya nchi itakuwa chakula kwa ajili yenu; kwa ajili yako, na kwa ajili ya mtumwa wako, na kwa ajili ya mjakazi wako, na kwa ajili ya mtumishi wako wa kuajiriwa, na kwa ajili ya mgeni wako akaaye pamoja nawe, na kwa ajili ya wanyama wako, na kwa ajili ya wanyama wa mwituni walio katika nchi yako; mazao yake yote yatakuwa chakula. Tena utajihesabia sabato saba za miaka, mara saba miaka saba; na muda wa sabato hizo saba za miaka utakuwa kwako miaka arobaini na tisa. Mambo ya Walawi 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Miller alipotambua hukumu dhidi ya Israeli kwa kuvunja pumziko la sabato la nchi katika sura ya ishirini na sita, alitumia kanuni ya kwamba siku huwakilisha mwaka mmoja, naye akagundua ya kuwa mwaka una siku mia tatu na sitini, na ya kwamba mara saba ya mia tatu na sitini ilikuwa miaka elfu mbili mia tano na ishirini ya adhabu kwa kuvunja agano. Hicho ndicho kilikuwa kweli ya kwanza ya kinabii aliyoigundua. Ndicho msingi wa kweli zilizounda msingi ambao Kristo aliweka kupitia kazi ya Miller. Baragumu ya Yubile ni tangazo la ukombozi na uhuru.
The seventh trumpet is Islam of the third woe.
Baragumu ya saba ni Uislamu wa ole ya tatu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Lakini katika siku za sauti ya malaika wa saba, atakapokuwa karibu kuanza kupiga tarumbeta, siri ya Mungu itatimizwa, kama alivyowatangazia watumishi wake, manabii. Ufunuo 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
Baragumu ya saba ya Uislamu ni ukweli wa nje wa kiunabii, na baragumu ya Yubile ni ukweli wa ndani wa kiunabii wa kuhesabiwa haki kwa imani—ukombozi kutoka dhambini, ambao kulingana na Dada White ni malaika wa tatu katika uhalisi wake. Katika kipindi ambacho baragumu ya saba inalia, siri ya Kristo ndani yenu, tumaini la utukufu, itakamilishwa Kristo atakapounganisha Uungu Wake na ubinadamu wa wale mia moja arobaini na nne elfu. Wale watakaopokea muhuri wa Mungu wakati huo watatangaza ujumbe wa baragumu wa onyo unaowakilishwa kama ole wa tatu na pia onyo la malaika wa tatu. Ole wa tatu huiwezesha ujumbe wa malaika wa tatu wakati malaika ambaye si mwingine ila Yesu Kristo mwenyewe anaposhuka akiwa na ujumbe mkononi Mwake.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Tunapotambua kwamba ulikuwa ni unabii wa wakati wa ole wa kwanza na wa pili ulioutia nguvu ujumbe wa malaika wa kwanza, na unabii wa ole wa tatu unaoutia nguvu ujumbe wa malaika wa tatu, tunazitambua baragumu kuwa ni “hukumu zilizoletwa juu ya Rumi kwa kujibu utekelezaji wa sheria ya Jumapili.” Hukumu hizo za majaliwa ya Mungu, hasa baragumu tatu za mwisho za ole, zinapatana na kwenda sambamba na ujumbe wa onyo wa malaika watatu wa Ufunuo kumi na nne. Ole mbili na malaika wawili katika historia ya Wamilleri, na ole wa tatu na malaika wa tatu katika historia ya wale mia moja na arobaini na nne elfu. Katika historia ya mwanzo ya malaika wa kwanza na wa pili, ujumbe wa kufunguliwa kwa hukumu ulitiwa nguvu kwa utimilifu wa Uislamu wa ole wa kwanza na wa pili. Katika historia ya mwisho ya malaika wa tatu, ujumbe unaotangaza kufungwa kwa hukumu ulitiwa nguvu kwa utimilifu wa Uislamu wa ole wa tatu.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Uwezeshaji mwanzoni na mwishoni uliwakilishwa na malaika wa Ufunuo kumi na kumi na nane, “ambaye hakuwa mtu mwingine ila Yesu Kristo.” Ujumbe wa nje wa Uislamu na ujumbe wa ndani wa hukumu ndiyo tarumbeta ya nje ya ole ya tatu, na ujumbe wa ndani wa hukumu ndiyo tarumbeta ya malaika wa tatu. Tarumbeta ya nje ya Uislamu ni unabii wa miaka elfu mbili mia tano na ishirini, na tarumbeta ya ndani ya malaika wa tatu ni miaka elfu mbili mia tatu. Zote mbili zilifika na kupigwa wakati wa kufunguliwa kwa hukumu ya wafu, na zote mbili zilifika tena wakati wa kufunguliwa kwa hukumu ya walio hai.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Malaika wa Ufunuo kumi alishuka tarehe 11 Agosti, 1840 katika utimizo wa unabii wa Uislamu, na kwa kufanya hivyo, malaika huyo aliwakilisha kwa mfano kushuka kwa malaika wa Ufunuo kumi na nane pamoja na utimizo wa unabii wa Uislamu. Hukumu ya Mungu juu ya uasi wa sheria ya Jumapili mwaka 321, na kisha tena mwaka 538, inawakilishwa na tarumbeta sita za kwanza, na hukumu Yake kwa ajili ya uasi wa sheria ya Jumapili ujao karibuni inawakilishwa na tarumbeta ya saba, ambayo ndiyo ole wa tatu na pia malaika wa tatu. Ujumbe wa onyo wa mwanzo wa hukumu tarehe 22 Oktoba, 1844 na ujumbe wa onyo wa hukumu ya walio hai mnamo 9/11 vyote viwili vilitiwa nguvu na malaika wa saba katika mfuatano ambao Jones aliweka wazi. Malaika sita wa tarumbeta katika sura ya nane na ya tisa, kisha katika sura ya kumi hushuka yule malaika ambaye si mwingine ila Yesu Kristo. Yeye ni wa saba katika mfuatano wa malaika, anayefuatiwa katika sura ya kumi na moja na ole wa tatu, ambayo ndiyo tarumbeta ya saba iliyoanza kulia mwaka 1844, lakini ndiye wa nane katika mfululizo wa malaika wanaoongoza kwa malaika wa tisa, wa kumi na wa kumi na moja katika Ufunuo kumi na nne.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Ujumbe wa malaika wa tatu hauwezi kutenganishwa na jumbe za malaika wa kwanza na wa pili, lakini wala hauwezi kutenganishwa na baragumu saba za hukumu ya Mungu juu ya uasi-imani. Baragumu nne za kwanza za hukumu katika sura ya nane ya Ufunuo zinaonyesha kuanguka kwa hatua kwa hatua kwa Rumi ya Magharibi baada ya sheria ya kwanza ya Konstantino ya Jumapili mwaka 321, na kulianza wakati alipougawa ufalme kuwa mashariki na magharibi mwaka 330.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Wakati taifa letu, katika mabaraza yake ya kutunga sheria, litakapotunga sheria za kuzifunga dhamiri za wanadamu kuhusu haki zao za kidini, likilazimisha utunzaji wa Jumapili, na kutumia mamlaka ya ukandamizaji dhidi ya wale wanaoshika Sabato ya siku ya saba, sheria ya Mungu, kwa makusudi na madhumuni yote, itafanywa kuwa batili katika nchi yetu; na uasi wa kitaifa dhidi ya Mungu utafuatiwa na maangamizi ya kitaifa.” Review and Herald, December 18, 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Kanuni ya uasi wa kitaifa kuleta maangamizi ya kitaifa ililetwa juu ya taifa la Konstantino kuanzia na tarumbeta nne za kwanza zilizoifikisha Roma ya Magharibi kwenye hitimisho lake kufikia mwaka 476. Roma ya Mashariki ilifikia hitimisho lake mwaka 1453, ingawa kwa namna ya kinabii ilikuwa tayari imepoteza enzi yake ya kitaifa tarehe 27 Julai, 1449. Tofauti na Babeli, aliyeangushwa katika usiku mmoja, Roma, ya Magharibi na ya Mashariki pia, ililetwa kwenye mwisho wake kwa hatua za taratibu. Anguko la Roma ya Magharibi chini ya tarumbeta nne za kwanza kufikia mwaka 476, linawakilisha anguko la Marekani chini ya tarumbeta nne, ambalo kwa kiwango kimoja linawakilisha vizazi vinne vya Marekani vilivyoanza mwaka 1798 na kuishia katika sheria ya Jumapili. Vizazi hivyo vinne vinalingana na vizazi vinne vya Uadventista, ambavyo vinalingana na makanisa manne ya kwanza ya Ufunuo mbili, na machukizo manne yanayozidi kuongezeka ya Ezekieli sura ya nane na mawimbi manne ya nzige katika kitabu cha Yoeli.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Kwa maana Bwana MUNGU asema hivi: Je, si zaidi sana nitakapozileta juu ya Yerusalemu hukumu zangu nne zilizo kali—upanga, na njaa, na mnyama mbaya, na tauni—ili niwakatilie mbali humo mwanadamu na mnyama? Ezekieli 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.
Baragumu la tano na la sita yaliiangusha Roma ya Mashariki, na Roma ya Mashariki, katika uhusiano wa kinabii na Roma ya Magharibi, inawakilisha dola. Roma ya Magharibi inawakilisha kanisa. Roma ya Magharibi pia inawakilisha Marekani, ambaye anashindwa kwanza, kama ilivyokuwa kwa Roma ya Magharibi.
“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.
“Wakati Amerika, nchi ya uhuru wa dini, itakapoungana na Upapa katika kulazimisha dhamiri na kuwalazimisha watu kuiheshimu sabato ya uongo, watu wa kila nchi duniani wataongozwa kufuata mfano wake.” Testimonies, volume 6, 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Baragumu nne za kwanza zinawakilisha vizazi vinne vya historia ya Marekani, na wakati Marekani inapoanguka, nchi tukufu ya aya ya arobaini na moja ya Danieli kumi na moja ndiyo imeanguka hivi punde, na kikwazo kinachofuata ni Misri, ishara ya mataifa mengine yote ya dunia. Kisha Umoja wa Mataifa, ambao ndio wafalme kumi, wanakubali kuipa upapa ufalme wao wa saba kwa “muda mfupi—saa moja,” katika Ufunuo kumi na saba. Hili hutokea katika karamu ya siku ya kuzaliwa ya Herode, anapoahidi nusu ya ufalme wake. Katika karamu ya siku ya kuzaliwa ya Herode, katika saa hiyo maandishi yanaonekana juu ya chokaa cha kuta, na Belshaza anauawa. Saa hiyo hufika katika sheria ya Jumapili na kuendelea mpaka kufungwa kwa muda wa rehema kwa wanadamu. Ufalme wa saba unashindwa kama ilivyofananishwa na kuharibiwa kwa kuta za Konstantinopoli zilizoanguka mwaka 1453. Tangu sheria ya Jumapili nchini Marekani, kama ilivyofananishwa na 1449, hadi kuanguka kwa Konstantinopoli mwaka 1453 ni miaka minne ya kiishara. Upapa ulipata jeraha lake la mauti mwaka 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Katika Danieli kumi na moja aya ya arobaini, upapa ulianguka mwaka 1798, wakati wa mwisho. Kisha mfalme wa kusini akaanguka mwaka 1989, wakati wa mwisho. Marekani huanguka katika aya ya arobaini na moja na Misri huanguka katika aya ya arobaini na mbili, na upapa hufikia anguko lake la pili na la mwisho katika aya ya arobaini na tano.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Kutokana na kupanda na kuanguka kwa mataifa kama kulivyowekwa wazi katika vitabu vya Danieli na Ufunuo, yatupasa kujifunza jinsi utukufu wa nje tu na wa kidunia ulivyo wa ubatili. Babeli, pamoja na nguvu zake zote na fahari yake, ambayo mfano wake ulimwengu wetu haujawahi tena kuiona tangu wakati huo,—nguvu na fahari ambazo kwa watu wa siku ile zilionekana kuwa imara sana na za kudumu,—imepitaje kabisa! Kama ‘ua la majani,’ imeangamia. Yakobo 1:10. Ndivyo ufalme wa Wamedi na Waajemi ulivyoangamia, na falme za Ugiriki na Rumi. Na hivyo ndivyo huangamia kila kisicho na Mungu kuwa msingi wake. Ni kile tu kilichofungamanishwa na kusudi Lake, na kinachoidhihirisha tabia Yake, kiwezacho kudumu. Kanuni Zake ndizo vitu vya pekee vilivyo imara ambavyo ulimwengu wetu waujua.” Prophets and Kings, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Kuanguka kwa Marekani (nabii wa uongo) katika aya ya arobaini na moja kulifananishwa na 1449, na kuanguka kwa Misri (joka) katika aya ya arobaini na mbili kulifananishwa na 1453, na upapa (mnyama) hufikia mwisho wake pasipo kuwa na yeyote wa kumsaidia kama ilivyofananishwa na 1798. Nabii wa uongo na joka huangushwa na mamlaka za baragumu, na mnyama huangushwa na mamlaka ya joka.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Namba nne ni ishara ya kuvunjika kwa ufalme. Ufalme wa Aleksanda ulivunjika kuwa falme nne, na Misri ikaangamia katika Bahari ya Shamu katika kizazi cha nne, na Israeli inaabudu jua katika chukizo la nne la Ezekieli nane. Vizazi vinne vya Uprotestanti na Warepublican katika mnyama wa nchi vilianza mwaka 1798 na vinafikia mwisho katika sheria ya Jumapili inayokuja upesi kwa pembe zote mbili. Hukumu nne kali za Ezekieli juu ya Yerusalemu zinaonyesha hukumu nne juu ya Marekani, na hukumu hizo nne juu ya ufalme wa sita wa unabii wa Biblia zinafananisha miaka minne kutoka 1449 hadi 1453 wakati ufalme wa saba wa unabii wa Biblia unapokubali kutoa nusu ya ufalme wao kwa upapa katika uhusiano wa kanisa na serikali ambao kahaba wa Tiro anautawala.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Miaka minne ya 1449 hadi 1453 inawakilisha kuangamia kwa ufalme wa saba katika sheria ya Jumapili, na pia inawakilisha kipindi cha kuangamia kwa ufalme wa nane kutoka sheria ya Jumapili hadi kufungwa kwa muda wa rehema. Kushindwa kwa Misri, ambaye ni ulimwengu na pia joka alilopewa upapa, ni fraktali katika mwanzo wa kipindi kinachoashiriwa na miaka minne ya 1449 hadi 1453. Hili linatambulisha kuanguka kwa Konstantinopoli katika sheria ya Jumapili, na kisha tena wakati Mikaeli atakaposimama. Mikaeli atakaposimama, malaika wale wanne wanaachiliwa kikamilifu kulingana na ufunuo.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Nikaona kwamba malaika wale wanne wangeizuia pepo nne hadi kazi ya Yesu itakapokamilika katika patakatifu, na ndipo mapigo saba ya mwisho yatakapokuja.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.
Sehemu nne za ufalme wa Aleksanda, tarumbeta nne juu ya Rumi ya Magharibi, pepo nne zikiachiliwa juu ya Rumi ya Mashariki, hukumu nne kali juu ya Yerusalemu, pepo nne zikiachiliwa upapa unapofikia mwisho wake pasipo kuwa na wa kumsaidia. Kwa alama hizi za kinabii zilizowekwa mbele yetu, tutaizingatia ole ya pili katika muktadha wa kuitumia katika sheria ya Jumapili inayokuja upesi.
The Council of Florence
Mtaguso wa Florence
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
Mnamo mwaka 1439, katika Baraza la Florence (linaloitwa pia Muungano wa Florence), wawakilishi wa Kanisa la Kiorthodoksi la Mashariki (wakiongozwa na Mfalme wa Byzantium, John VIII Palaiologos, na Patriarki wa Konstantinopoli) walitia saini amri rasmi ya muungano na Kanisa Katoliki la Roma. Walikubali kumtambua Papa wa Roma kuwa kichwa (mamlaka ya juu kabisa) cha Kanisa lote.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Kwa maana mume ni kichwa cha mkewe, kama Kristo naye alivyo kichwa cha kanisa; naye ni Mwokozi wa mwili. Waefeso 5:23.
The Nicene Creed
Kanuni ya Imani ya Nisea
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Mfalme na Patriarki walikubali “ibara ya Filioque” katika Kanuni ya Imani ya Nikea, ambayo ilikuwa nyongeza kwa Kanuni ya Imani ya Nikea, wakidai kwamba Roho Mtakatifu hutoka kwa Baba na kwa Mwana. Kanuni ya Imani ya Nikea ni mojawapo ya tamko muhimu zaidi na linalotumiwa sana katika historia ya imani ya Kikatoliki. Kanuni ya Imani ya Nikea ni muhtasari rasmi wa imani za msingi za Kikatoliki. Hapo awali iliandikwa ili kutetea kweli kuhusu Yesu Kristo ni nani. Mwaka 325, mabishano makubwa yalizuka kwa sababu kuhani mmoja aitwaye Arius alifundisha kwamba Yesu aliumbwa na Mungu Baba na kwamba hakuwa Mungu kikamilifu.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Mfalme Konstantino aliitisha Mtaguso wa Kwanza wa Nisea ili kulitatua jambo hilo. Mtaguso huo ulithibitisha kwa nguvu kwamba Yesu ni Mungu kikamilifu, “wa asili moja” na Baba. Baadaye Imani hiyo ilipanuliwa katika Mtaguso wa Konstantinopoli mwaka 381. Inapaswa kuangaliwa katika hatua hii kwamba; Imani ya Nisea iliwekwa katika historia ya Konstantino wa kwanza, nayo ingekuwa jambo la muhimu kwa Konstantino wa mwisho, yaani Konstantino wa kumi na moja, aliyekuwa Mfalme wa mwisho wa Dola ya Bizanti ya mashariki. Konstantino Mkuu, aliyekuwa wa kwanza, anawekwa wazi mara kwa mara kama somo katika unabii wa Biblia. Yeye ndiye mtawala katika mwanzo wa dola ya mashariki, na kwa hiyo humfananisha mtawala katika mwisho wa dola ya mashariki. Ukweli kwamba Imani ya Nisea ni kipengele cha historia za mwanzo na mwisho lazima uangaliwe na mwanafunzi wa unabii, iwapo anaelewa kanuni ya alfa na omega.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
Mnamo 381, Kanuni ya Imani ya Nikea ilifanyiwa marekebisho kwa kuingizwa fundisho la Toharani, fundisho la Ekaristi, pamoja na kukubaliwa kwa matumizi ya mkate usiotiwa chachu kwa ajili ya Ekaristi, jambo ambalo lilikuwa desturi ya Kilatini. Kanuni ya Imani ya 381 pia ilikubali uelewa wa Kikatoliki kuhusu dhambi ya asili na maisha ya baada ya kifo. Ilimalizika kwa mstari huu muhimu: “Pia tunaweka kwamba kiti kitakatifu cha kitume na Papa wa Roma hushika ukuu juu ya ulimwengu wote na ndiye mwakilishi wa kweli wa Kristo.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Katika Mtaguso wa Florence, toleo jingine lililosasishwa lilitiwa saini tarehe 6 Julai 1439, miaka 14 kabla ya Konstantinopoli kuanguka mikononi mwa Waturuki Waothmani mwaka 1453. Muungano huo ulitiwa saini chini ya shinikizo kubwa la kisiasa. Milki ya Byzantine ilikuwa na haja ya dharura ya msaada wa kijeshi kutoka Magharibi dhidi ya Waothmani waliokuwa wakisonga mbele. Wajumbe wa Kigiriki waliporudi nyumbani, mapatano hayo yalikataliwa vikali na wengi wa makasisi, watawa, na watu wa kawaida huko Mashariki. Maaskofu wengi walioutia saini baadaye waliondoa uungaji mkono wao. Muungano huo haukutekelezwa kikamilifu kamwe na ulikataliwa rasmi na Kanisa la Kiorthodoksi la Mashariki katika miaka iliyofuata. Kufikia wakati Konstantinopoli ilianguka mwaka 1453, muungano huo ulikuwa tayari umevunjika kivitendo. Mara nyingi huelezewa na wanahistoria kuwa ulikuwa muungano wa kisiasa ulioshindwa kwa sababu ya upinzani wa kina wa kiteolojia, kitamaduni, na wa watu wengi.
At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
Katika Mtaguso wa Kwanza wa Nisea wa mwaka 325, Imani ya Nisea ilipitishwa. Imewekwa alama miaka mitano kabla ya mwaka 330, wakati miaka 360 ya Danieli kumi na moja, aya ya ishirini na nne, iliyowakilishwa kama “wakati,” ilipokoma.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Ataingia kwa amani hata katika mahali penye unono mwingi sana pa jimbo; naye atafanya mambo ambayo baba zake hawakuyafanya, wala baba za baba zake; atawatawanyika miongoni mwao mateka, na nyara, na mali; naam, atakusudia hila zake dhidi ya ngome, hata kwa muda. Danieli 11:24.
The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Mwaka wa 31 KK na 330 zote mbili zinaashiria “wakati uliowekwa” wa aya ya ishirini na saba na ya ishirini na tisa za Danieli kumi na moja.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Na mioyo ya wafalme hawa wawili itakuwa ya kufanya uovu, nao watasema uongo mezani pamoja; lakini hilo halitafanikiwa, kwa maana mwisho ungali utakuwa katika wakati uliowekwa. … Katika wakati uliowekwa atarudi, na kuelekea upande wa kusini; lakini haitakuwa kama ilivyokuwa hapo kwanza, wala kama ilivyokuwa hapo baadaye. Danieli 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Mwanzo (330) na mwisho (1449–1453) wa mstari wa kinabii wa Rumi ya mashariki unawakilishwa na mfalme wa kwanza na wa mwisho aitwaye Konstantino. Alfa na omega ya mstari wa kinabii wa Rumi ya mashariki, uitwao Dola ya Bizanti, imeunganishwa na mwisho wa ile Rumi ya Kifalme ya miaka mia tatu na sitini iliyotawala kwa ukuu tangu vita vya Actium mwaka 31 KK hadi mwaka 330, na kisha kuendelea hadi 1453. Kabla ya vita vya Actium mwaka 31 KK, Marko Antoni na Augusto Kaisari walinena uongo katika meza moja, jambo ambalo halikufanikiwa. Kabla ya mwaka 330, katika mwaka 325, Kanuni ya Imani ya Nikea ilipitishwa. Kabla ya mwaka 1453, toleo lililosasishwa la ileile Kanuni ya Imani ya Nikea lilipitishwa. Kabla ya 31 KK, viongozi wawili wa kisiasa walinena uongo katika meza moja. Katika mwaka 325, uongo wa kiroho ulinenwa katika meza moja. Mashahidi hao wawili hutambulisha uongo wa kisiasa na wa kiroho uliopitishwa mwaka 1439 katika Mtaguso wa Florence. Hiyo Kanuni ya Imani ya Nikea iliyosasishwa iliitwa Amri ya Muungano.
The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.
Njia ya kwanza ya alama ya uwongo ya “kuketi mezani pamoja” ilitangulia mwaka wa 31 KK, nayo ilikuwa kati ya makundi mawili ya kisiasa ya Roma ya kipagani. Wakati uliowekwa kwa uwongo huo ulikuwa mwaka wa 31 KK, nao ulimhusisha Augusto, ishara ya Roma dhidi ya shirikisho la mwanamume na mwanamke waliowakilisha Misri. Kundi la pili la uwongo lilikuwa mwaka wa 325, na wakati uliowekwa ulikuwa mwaka wa 330. Kundi la tatu la uwongo lilikuwa mwaka wa 1439, na wakati uliowekwa ulikuwa 1449–1453. Wale waliokuwa mezani mwaka wa 1439 waliiwakilisha Roma ya magharibi na ya mashariki, huku Roma ya mashariki ikitafuta lengo la kisiasa kwa kukubaliana na hoja ya kidini. 31 KK, ikifuatiwa na 330 na kisha 1453, zinawakilisha matumizi ya namna tatu ya mstari wa Roma.
The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Tishio la kisiasa la muungano wa Marc Antony na Cleopatra lilifananisha tishio la kiroho la uzushi wa Uariani mwaka 325, ambalo nalo lilifananisha tishio la kisiasa na kidini la Waturuki wa Kiislamu mwaka 1439.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Mafundisho ya Imani ya Nikea ni uongo, wala hakuna kweli ndani yake. Hati iliyotiwa sahihi tarehe 6 Julai 1439, katika Mtaguso wa Florence, iliitwa Amri ya Muungano na iliwakilisha uongo huohuo na zaidi. Wajumbe waliporudi Konstantinopoli mwaka 1439, walipokelewa kwa hasira na mashtaka ya usaliti. Usemi ulioenea ulikuwa: “Afadhali kilemba cha Mturuki kuliko taji la askofu wa Papa.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Muungano huo ulitiwa saini hasa kwa sababu Mfalme wa Byzantium alikuwa na haja ya dharura ya msaada wa kijeshi kutoka Magharibi dhidi ya Waothmani. Ilipodhihirika wazi kwamba msaada wa kijeshi mdogo sana (au kutokuwapo kabisa) ulikuwa ukija, uungwaji mkono kwa muungano huo ulitoweka. Mnamo 1450–1451, sinodi kadhaa za Mashariki ziliukataa muungano huo, na baada ya Konstantinopoli kuanguka mwaka 1453, muungano huo uliachwa kabisa. Matokeo ya mwisho ya Amri ya Muungano ya Florence yanachukuliwa na Kanisa la Kiorthodoksi la Mashariki kuwa ni baraza lililoshindwa na kukataliwa. Halitambuliwi kuwa halali. Hata hivyo, Kanisa la Roma Katoliki bado hulichukulia kuwa ni baraza halali la kiekumene.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.
Tunaweka mantiki ili kuelewa jinsi sifa za kinabii za ole wa pili zinavyorudiwa katika historia ya ole wa tatu. Unabii wa miaka mia moja na hamsini wa ole wa kwanza ulianza tarehe 27 Julai, 1299 na kumalizika tarehe 27 Julai, 1449.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Konstantino XI Palaiologos alizaliwa mwaka 1404 na akatawala tangu Januari 1449 hadi Mei 29, 1453. Alikuwa mfalme wa mwisho wa Dola ya Roma ya Mashariki (Byzantine), ambayo ilikuwa imedumu kwa zaidi ya miaka 1,100. Kwa ujasiri aliongoza ulinzi wa Konstantinopoli wakati wa kuzingirwa na Waothmani mwaka 1453 akiwa na watetezi wapatao 7,000 hadi 8,000 tu dhidi ya jeshi la Mehmed II la zaidi ya 80,000. Alikufa akipigana juu ya kuta za mji tarehe 29 Mei 1453, Konstantinopoli ilipoanguka hatimaye. Mwili wake haukutambuliwa kamwe kwa uthabiti wa hitimisho. Kifo chake kiliashiria mwisho wa Dola ya Roma (mwendelezo wa mwisho wa moja kwa moja wa dola iliyoanzishwa na Augusto mwaka 27 KK).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
Anakumbukwa katika historia ya Kigiriki na mapokeo ya Kiorthodoksi kama shujaa mkuu—mara nyingi akiitwa katika hekaya “Mfalme wa Marumaru” (imani kwamba siku moja atarejea kuokoa Konstantinopoli).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
Yohana VIII Palaiologos (1392–1448) alikuwa Kaisari wa Byzantium wa pili kutoka mwisho, aliyetawala kuanzia 1425–1448. Alikuwa mwana mkubwa wa Kaisari Manuel II Palaiologos na kaka mkubwa wa Konstantino XI. Yohana VIII alitumia sehemu kubwa ya utawala wake akijaribu kwa dhiki kuu kuuokoa Ufalme wa Byzantium uliokuwa ukifa dhidi ya Waothmani. Mwaka 1439, yeye mwenyewe alisafiri kwenda Italia na kuongoza Baraza la Florence, ambako yeye na ujumbe wa Waorthodoksi wa Mashariki walikubali kwa muda kuungana tena na Kanisa Katoliki la Roma na kumkubali Papa kuwa mkuu wa Kanisa. Konstantino Mkuu naye pia alikuwa ameongoza Baraza la Nisea. Yohana VIII alitumaini kwamba muungano huu na upapa ungeleta msaada wa kijeshi kutoka Magharibi dhidi ya Waturuki, lakini muungano huo haukupendwa sana huko Konstantinopoli na hatimaye ulifeli. Yohana VIII alikufa mwaka 1448 (kwa sababu za kiasili), miaka mitano tu kabla ya Konstantinopoli kuanguka mwaka 1453. Kaka yake Konstantino XI ndipo akawa kaisari na akafa akiutetea mji.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
Yohana VIII alipokufa mwaka 1448, ndugu yake Konstantino XI alichaguliwa kuwa mrithi. Kufikia mwaka 1448 Dola ya Byzantine ilikuwa dola ndogo sana ya kibaraka, na Waothmani walikuwa na ushawishi mkubwa juu ya ni nani aliyeketi juu ya kiti cha enzi huko Konstantinopoli. Tarehe 27 Julai 1449, tukio la kisiasa lenye umuhimu mkubwa sana lilitokea katika miaka ya mwisho ya Dola ya Byzantine. Mfalme wa Byzantine, Yohana VIII Palaiologos, alikuwa amekufa mapema katika mwaka 1448. Ndugu yake, Konstantino XI Palaiologos (mfalme wa mwisho), alitangazwa kuwa mfalme huko Konstantinopoli. Hata hivyo, kabla Konstantino XI hajapanda rasmi kwenye kiti cha enzi, alituma mabalozi kwa Sultani wa Kiothmani (Murad II) na kuomba ruhusa ya kutawala. Sultani alitoa ruhusa hiyo, na ndipo tu Konstantino XI alipotawazwa rasmi na kutambuliwa kuwa mfalme. Kitendo hiki kilionekana kuwa kujisalimisha kwa hiari kwa uhuru wa Byzantine. Kwa mara ya kwanza, mfalme wa Byzantine alikiri waziwazi kwamba alitawala kwa ruhusa tu ya Waturuki Waothmani. Miaka minne tu baadaye, mwaka 1453, Konstantinopoli ilianguka mikononi mwa Waothmani.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Miaka mia tatu tisini na moja na siku kumi na tano baada ya Julai 27, 1449, yaani tarehe 11 Agosti, 1840, Waturuki walitafuta ulinzi kutoka Misri kwa kujitiisha kwa mamlaka manne makuu ya Ulaya, hivyo wakitimiza unabii wa saa moja, siku moja, mwezi mmoja na mwaka mmoja. Sasa tumeweka mantiki mahali pake ili kutumia ole la kwanza na la pili katika sheria ya Jumapili inayokuja upesi. Petro, kama ishara ya wale mia moja arobaini na nne elfu, anawakilisha vuguvugu la malaika wa tatu, na William Miller anawakilisha vuguvugu la malaika wa kwanza na wa pili. Vuguvugu vyote viwili vinahusianishwa na “funguo.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Nami nitamweka ufunguo wa nyumba ya Daudi begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Nami nakuambia pia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda juu yake. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litakuwa limefungwa mbinguni; na lo lote utakalolifungua duniani litakuwa limefunguliwa mbinguni. Mathayo 16:18, 19.
We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Tutalifikia pambano la Ninawi katika makala inayofuata kama “ufunguo” ambao si kwamba unafungua tu shimo lisilo na mwisho, bali kama ufunguo wa kinabii unaopanga ushuhuda wote wa Danieli kumi na moja katika mpangilio mkamilifu. Katika ndoto ya Miller “ufunguo” uliounganishwa na kasha ulikuwa ni mbinu ya Miller ya kujifunza Biblia. Uthibitishaji wa maandiko wa historia ya Wamillerite ukiunganishwa na “mstari juu ya mstari” katika historia ya malaika wa tatu ndio ufunguo unaoruhusu ufunguo wa Ufunuo tisa kufungua na kupanga katika utaratibu historia iliyofichika ya ujumbe wa nje wa aya ya arobaini.
We will continue our considerations in the next article.
Tutaendelea na tafakari zetu katika makala inayofuata.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Kwa nabii, gurudumu ndani ya gurudumu, na maumbile ya viumbe hai yaliyohusiana navyo, yote yalionekana kuwa ya kutatanisha na yasiyoweza kuelezwa. Lakini mkono wa Hekima Isiyo na Kikomo waonekana kati ya yale magurudumu, na utaratibu mkamilifu huwa ndiyo matokeo ya kazi yake. Kila gurudumu hutenda kazi kwa upatano mkamilifu na kila jingine.” Testimonies to Ministers, 214.