The books of Daniel and Revelation complement each other, meaning together they are perfected.
Vitabu vya Danieli na Ufunuo vinakamilishana, yaani, pamoja vinakamilishwa kikamilifu.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Katika Ufunuo, vitabu vyote vya Biblia hukutana na kufikia tamati. Hapa ndipo kuna ukamilisho wa kitabu cha Danieli.” Matendo ya Mitume, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Falme za unabii wa Biblia zapaswa kuwa kiini cha mkazo wa mwanafunzi wa unabii, kwa maana humo ndimo historia ya nje ya siku za mwisho imewekwa wazi kimsingi.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Ni afadhali zaidi kujifunza, katika nuru ya neno la Mungu, sababu zinazosimamia kuinuka na kuanguka kwa falme. Acha vijana wajifunze kumbukumbu hizi, na waone jinsi ustawi wa kweli wa mataifa ulivyofungamanishwa na kuukubali kwa kanuni za kimungu. Na asome historia ya harakati kubwa za matengenezo, na aone jinsi ambavyo kanuni hizi, ingawa zilidharauliwa na kuchukiwa, na watetezi wake kupelekwa gerezani na kwenye jukwaa la kunyongwa, hata hivyo kupitia dhabihu hizi zenyewe zimeshinda.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Historia takatifu, iwe ni “harakati kuu za matengenezo,” au “kupanda na kuanguka kwa falme;” historia takatifu ni jambo la uzima au mauti katika Neno la Mungu. Paulo aliandika katika Wathesalonike wa Pili sura ya pili kwamba wale wasiopenda kweli, na ambao baadaye hupokea upotevu wenye nguvu; hufanya hivyo kwa sababu walichagua kuikataa ujumbe ambao Paulo aliutambulisha katika kifungu hicho. Kifungu hicho kinatambulisha uhusiano wa Roma ya kipagani na Roma ya kipapa, ambao pia ni uhusiano wa Pergamo na Thiatira na pia ni uhusiano wa chuma na udongo, vilevile uhusiano wa joka na upapa. Kupanda kwa Roma ya kipapa kunakowakilishwa na Thiatira na kuanguka kwa Roma ya kipagani kunakowakilishwa na Pergamo ni kweli ambayo wale wanaopokea upotevu wenye nguvu huichukia.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Katika historia ya Wamillerite, hoja kati ya Wamillerite na Waprotestanti iliyoingia katika chati ya waanzilishi ya mwaka 1843 ilikuwa juu ya ni mamlaka gani ya kihistoria iliyowakilishwa kama “wanyang’anyi wa watu wako” katika aya ya kumi na nne ya Danieli kumi na moja. Je, wanyang’anyi hao walikuwa kuinuka kwa Roma ya kipagani kama Wamillerite walivyodai, au ilikuwa kuanguka kwa Waseleukia kama Waprotestanti walivyodai?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Kila taifa ambalo limejitokeza katika jukwaa la matendo lameruhusiwa kushika mahali pake duniani, ili ionekane kama lingetimiza kusudi la ‘Mlinzi na Mtakatifu.’ Unabii umefuatilia kuinuka na kuanguka kwa falme kuu za ulimwengu—Babeli, Umedi na Uajemi, Ugiriki, na Roma. Kwa kila mojawapo ya hizi, kama ilivyokuwa kwa mataifa yenye nguvu ndogo zaidi, historia ilijirudia. Kila moja lilikuwa na kipindi chake cha jaribu, kila moja lilishindwa, utukufu wake ukafifia, uwezo wake ukaondoka, na mahali pake pakachukuliwa na jingine....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.
“Kutokana na kuinuka na kuanguka kwa mataifa kama kulivyowekwa wazi katika kurasa za Maandiko Matakatifu, wanapaswa kujifunza jinsi utukufu wa nje tu na wa kidunia ulivyo usio na thamani. Babeli, pamoja na uwezo wake wote na fahari yake, ambayo mfano wake ulimwengu wetu haujapata kuuona tena tangu wakati huo,—uwezo na fahari ambavyo kwa watu wa siku ile vilionekana kuwa imara sana na vya kudumu,—imepita kabisa jinsi gani! Kama ‘ua la majani’ imeangamia. Ndivyo huangamia yote yasiyekuwa na Mungu kuwa msingi wake. Ni kile tu kilichofungamanishwa na kusudi Lake na kinachoonyesha tabia Yake ndicho chaweza kudumu. Kanuni Zake ndizo pekee zilizo thabiti ambazo ulimwengu wetu unazijua.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Historia ya Biblia ndiyo njozi ambayo Sulemani alisema kwamba kuikosa ni kuangamia. Wamillerite walitambua na kutangaza miaka mia moja na hamsini iliyowakilishwa kama “miezi mitano” katika Ufunuo sura ya tisa, aya ya tano na ya kumi, lakini hawakuchimbua kwa kina historia iliyowakilishwa katika sura ya tisa ya Ufunuo. Kwa usahihi walitambua miezi mitano ya aya ya kumi, lakini kwa wazi walidhani kwamba kwa sababu aya ya tano na ya kumi zote mbili zina msemo “miezi mitano,” basi huo ulikuwa tu msisitizo juu ya unabii wa mateso uliowakilishwa katika aya zote mbili. Sasa inaweza kuonyeshwa kwa urahisi kwamba wakati aya ya tano inawakilisha “miezi mitano” inawakilisha miaka mia moja na hamsini iliyoanza katika kifo cha Mohammed mwaka 632, na kuishia mwaka 782 kwa kudhalilishwa kwa Malkia Irene wa Milki ya Byzantine, au Dola ya Kirumi ya mashariki.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Waanzilishi walikuwa sahihi katika matumizi yao ya aya ya kumi kama vita vya Nikomedia mnamo Julai 27, 1299 kuwa mwanzo wa miaka mia moja na hamsini, iliyohitimishwa kwa kufedheheshwa kwa Konstantino wa mwisho kutawala katika Konstantinopoli mnamo Julai 27, 1449. Amri juu ya amri, kipindi cha miaka mia moja na hamsini kinaitambulisha Uislamu wa ulimwenguni pote, kama unavyowakilishwa na ole wa kwanza, Uislamu wa Uarabuni, na ole wa pili, Uislamu wa Uturuki. Uislamu uliowafedhehesha pamoja mfalme na malkia unatambulisha ushindi wa Uislamu wa ulimwenguni pote dhidi ya ufalme unaojumuisha mwanamke, anayewakilishwa na Irene, na mwanamume anayewakilishwa na Konstantino wa mwisho.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Katika miaka mia moja na hamsini inayoishia kwa kufedheheshwa kwa Irene, Uislamu wa Uarabuni unaidhibiti sehemu au eneo la Byzantium, ukimwacha Irene katika hali ya fedheha kiasi kwamba alilazimishwa kulipa kodi ya ushuru kwa muda wa miaka mitatu, pamoja na madai mengine ya kulazimishwa. Wakati kufedheheshwa kwa Konstantino wa mwisho kulipotukia, kulitia alama mwanzo wa kipindi cha miaka minne kinachoishia kwa mazingiwa na kupinduliwa kwa mji mkuu wa Roma ya mashariki. Katika hali zote mbili ulikuwa ni Uislamu—Uislamu wa Kiarabu kwa Irene na Uislamu wa Kituruki kwa Konstantino wa mwisho. Katika siku za mwisho Uislamu wa ulimwenguni pote, kama unavyowakilishwa na mashahidi wawili wa Uislamu wa Kiarabu na Uislamu wa Kituruki waliowekwa wazi katika ole wa kwanza na wa pili, kwanza utaliteka eneo, kisha mji mkuu. Chombo cha kisiasa cha siku za mwisho kinachowakilishwa na Konstantino wa Roma ya mashariki kimefungwa ndoa kwa mfano na chombo cha kidini cha siku za mwisho kinachowakilishwa na Irene wa Roma ya mashariki. Natumia istilahi chombo cha kisiasa na cha kidini kueleza kwamba ishara ya sanamu ya mnyama hutokea kwanza katika Marekani na kisha ulimwenguni. Sanamu ya mnyama ni ndoa ya mfano ya Konstantino na Irene, ambao wote wawili wanafedheheshwa kwa kupoteza eneo lao na mji mkuu wao kwa Uislamu.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Ndoa yao inatambulishwa kwa kuoanisha historia hizo mbili, nayo ilifananishwa kwa mfano na ndoa kati ya Constantia na Licinius mwaka 313 wakati Amri ya Milan ilipowekwa, na kanisa la kiishara la Smirna likafikia mwisho na kanisa la kiishara la Pergamo likaanza. Wale ambao Paulo anawatambulisha kuwa wanapokea upotevu mkuu wa akili hukataa kuona ujumbe wa onyo wa Paulo unaojumuisha kuanguka kwa imani, kabla yule mtu wa dhambi hajafunuliwa. Kuanguka huko kwa imani hutukia katika historia ya Pergamo, na yule mtu wa dhambi alifunuliwa mwaka 538, kisha kanisa la Thiatira likaanza.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Mtu awaye yote asiwadanganye kwa njia yo yote; kwa maana siku hiyo haitakuja, isipokuwa kwanza kuwe na kuasi, naye yule mtu wa dhambi kufunuliwa, mwana wa uharibifu; yeye ampingaye na kujitukuza juu ya kila kiitwacho Mungu, au kiabudiwacho; hata yeye mwenyewe kuketi katika hekalu la Mungu kama ndiye Mungu, akijionyesha nafsi yake kana kwamba yeye ndiye Mungu. 2 Wathesalonike 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Historia ya Rumi ya mashariki hutoa mashahidi wawili wa ukweli wa kinabii ambao pia unawakilishwa katika uhusiano wa kiishara wa Rumi ya mashariki na Rumi ya magharibi. Katika uhusiano huo, Rumi ya magharibi ni kanisa na Rumi ya mashariki ni dola. Rumi ni muunganiko wa kanisa na dola, kama inavyowakilishwa kwa chuma na udongo katika Danieli sura ya pili.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Sababu ambayo inaweza kuonekana kwa ushawishi kwamba katika siku za mwisho Uislamu wa ulimwenguni pote huja dhidi ya mamlaka inayowakilishwa kama muungano wa kanisa na serikali, na kuiteka eneo lake na mji wake mkuu, inaungwa mkono na mashahidi wengine wawili kutoka katika historia takatifu ya Ufunuo tisa. Osman aliteka eneo la Nikomedia mnamo Julai 27, 1299, kisha akaliteka eneo la Nikea miaka miwili baadaye katika 1301. Mwanawe aliuteka mji mkuu wa Nikea katika 1331, na mwana huyo huyo aliuteka mji mkuu wa Nikomedia katika kuzingirwa kwa miaka minne kulikokoma katika 1337. Waanzilishi waliitilia alama Julai 27, 1299 pamoja na Osman, lakini hawakuwahi kuangalia vita iliyofuata, vita vya Nikea, kama hatua ya pili ya kihistoria kuelekea kuanzishwa kwa Milki ya Ottoman. Julai 27, 1299 ilikuwa hatua ya kwanza ya hatua kadhaa za kufikia sheria ya Jumapili. Hatua mbili za kwanza za Uislamu wa Kituruki zilitambulisha mwanzo wa unabii ulioishia katika 1449, kisha tena katika 1840, kisha tena katika 9/11, na kisha tena mnamo Desemba 31, 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Hatua ya kwanza ya zile hatua mbili haikuashiria tu mwanzo wa miaka mia moja na hamsini, bali pia ilionyesha mwanzo wa miaka thelathini na minane. Ilianza wakati Osman alipoitwaa eneo la Nicomedia, nayo ikaisha miaka thelathini na minane baadaye wakati mwana wa Osman alipouteka mji mkuu wa Nicomedia mwishoni mwa mazingiro ya miaka minne katika mwaka 1337. Namba thelathini na minane inawakilisha “kusimama,” na hatua ya kwanza ya Osman kulitwaa eneo hilo iliashiria kusimama kwa Uislamu wa Kituruki. Katika hatua hiyo ya kwanza ya miaka thelathini na minane, mazingiro ya “miaka minne” yanaashiria hitimisho. Katika hatua ya mwisho ya ile miaka mia moja na hamsini, kufedheheshwa kunaletwa, na miaka minne baadaye katika mwaka 1453, mji mkuu wa Roma ya mashariki unatekwa.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Iwe ilikuwa ni Waturuki Waothmani mwaka wa 1453, au mwana wa Osman akiyachukua yote mawili, Nicomedia mwaka wa 1337 na Nicaea mwaka wa 1331, katika matukio hayo yote matatu kila mji mkuu ulikuwa, wakati fulani katika historia, umetumika kuwa mji mkuu wa Rumi ya mashariki. Mistari hiyo yote mitatu inatambulisha kushindwa kwa Rumi ya mashariki. Kila mmoja wa mistari hiyo mitatu unatambulisha Uislamu kwanza ukiiteka nchi, na baadaye mji mkuu wa Rumi ya mashariki. Jina la miji mikuu hiyo yote mitatu ni lilelile na jina la nchi. Kila mmoja wa mistari hiyo mitatu una wahusika wa kihistoria wa alfa na omega walio tofauti. Wakati ukitambulisha uhusiano wa kanisa na dola pamoja na kufedheheshwa na Uislamu kwa mfalme na malkia, fedheha ya kiunabii inaunganisha mistari yao pamoja na Rumi ya magharibi, ambayo nayo ilifedheheshwa na Konstantino Mkuu alipoichagua Konstantinopoli badala ya mji wa Rumi mwaka wa 330. Fedheha ya mwisho ya Rumi ya magharibi ilikuja mwaka wa 476 pamoja na mfalme wa mwisho, na ikaendelea kudhoofika kwa kasi tangu wakati huo na kuendelea.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma ya Magharibi kwa uhusiano na Roma ya Mashariki ilikuwa kanisa; mashariki ilikuwa dola. Kufedheheshwa mwanzoni mwaka 330, kisha kufedheheshwa mwaka 476, na kisha mwaka 782 na kisha tena mwaka 1449. Mfululizo wa kufedheheshwa unaoanza kwa mgawanyiko wa ufalme, ukifuatiwa mwaka 476 na kufedheheshwa kwa kumpoteza mfalme, na kwa hiyo himaya, kisha ukafuatwa na Uislamu ulioleta kufedheheshwa kwanza kwa eneo la mashariki mwaka 782 na kisha kwa mji mkuu wa mashariki mwaka 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Uislamu wa unabii wa Biblia huleta wazi mnyororo wa Rumi ya mashariki na ya magharibi, na nuru ambayo Uislamu unazalisha leo inapatana na, lakini inapita mbali zaidi ya, nuru ya msingi ambayo Uislamu ulikuwa nayo kwa waanzilishi wa Kimilleri. Wakati wa kujaribiwa ulioanza mwaka 2024 kuhusu ni nani “wanyang’anyi wa watu wako watakaolithibitisha ono” ulikuwa alfa ya kipindi cha kujaribiwa, na sasa mwisho wa kipindi cha kujaribiwa nuru kutoka katika somo la Uislamu wa Ufunuo sura ya tisa inaongeza mashahidi wa Rumi ya magharibi na ya mashariki ambao hawakuwahi kuchunguzwa kamwe mpaka siku hizi za mwisho za sasa.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Mistari ya kinabii ya Uislamu iliyowakilishwa katika sura ya tisa hadi ya kumi na moja huleta pamoja mistari ya historia iliyomo katika aya ya kumi hadi ya kumi na sita ya Danieli kumi na moja kwa kutoa ushuhuda unaounganika na mistari ambayo tayari inajadiliwa katika makala hizi. Lakini ndani ya kielelezo cha kinabii cha kuinuka kwa Uislamu mna kuinuka kwa vuguvugu la Wamillerite na pia vuguvugu la wale mia na arobaini na nne elfu. Vipindi viwili vya miaka minne vilivyowekwa kwa uthabiti ndani ya, na kama sehemu ya, unabii wa nyakati wa Ufunuo tisa hutoa ushuhuda kwa miaka minne ya 1840 hadi 1844. Katika 1844 wakati wa kinabii haupo tena, kwa hiyo kipindi cha mfano cha miaka minne hufafanuliwa kwa sifa zake za kinabii, si kwa wakati. Kipindi cha kwanza cha miaka minne kinaitambulisha Uislamu ukiiteka Nikomedia, mji mkuu wa zamani wa Roma ya mashariki, mwaka 1337, miaka thelathini na minane baada ya baba yake kuiteka nchi hiyo. Miaka minne ya pili inatambulisha kufedheheshwa kwa watawala wa kisiasa na wa kidini wa Roma za mashariki mwaka 1449, kulikosababishwa na Uislamu; na miaka minne ya tatu inatambulisha udhihirisho wa utukufu wa nguvu za Mungu wakati malaika aliyeiangaza nchi kwa utukufu wake aliposhuka mnamo Agosti 11, 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Historia ya Wamilleri kuhusu malaika wa kwanza na wa pili inalingana na historia ya malaika wa tatu wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kazi hiyo ya mwisho ya kutiwa muhuri ni kufutwa kwa dhambi, ni kuunganika kwa Uungu na ubinadamu, nayo hufanyika wakati wa vita vinavyoletwa na Uislamu.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Naye akafungua shimo lisilo na mwisho; na kutoka katika lile shimo ukapanda moshi, kama moshi wa tanuru kubwa; na jua na anga vikatiwa giza kwa sababu ya moshi wa lile shimo. Na kutoka katika ule moshi wakatoka nzige juu ya nchi; nao wakapewa uwezo, kama nge wa nchi walivyo na uwezo. Nao wakaamriwa wasidhuru majani ya nchi, wala kitu chochote kibichi, wala mti wowote; ila watu wale tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Utimilifu mkamilifu wa kila unabii uko katika siku za mwisho, kwa hiyo kifungu hiki kinatambulisha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Unabii wa Uislamu katika Ufunuo tisa unatoa ufunguo wa kihistoria wa kuleta pamoja kielelezo kamili zaidi cha nguvu ile inayothibitisha maono ndani ya historia iliyofikia kilele tarehe 11 Agosti, 1840, wakati Uislamu ulipozuiliwa. Tangu wakati huo ushuhuda wa Ufunuo tisa uliendelea hadi sura ya kumi na historia ya malaika wa kwanza na wa pili. Kisha katika sura ya kumi na moja ole wa tatu unawasili ghafula kwenye sheria ya Jumapili, ambapo ndiko kilio kikuu cha malaika wa tatu huanza. Sura ya tisa ndiyo ufunguo wa Uislamu katika kupanga kuinuka na kuanguka kwa falme kama ilivyowekwa katika Danieli na Ufunuo. Sura za kumi na kumi na moja zinatambulisha uzoefu wa wale mabikira wenye hekima mia moja arobaini na nne elfu. Sura ya tisa inatambulisha ishara inayothibitisha maono ya nje, na sura za kumi na kumi na moja zinatambulisha maono ya ndani yanayohusiana na kumfuata Mwana-Kondoo kuingia Patakatifu pa Patakatifu.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Ufunuo sura ya kumi hufunguka kwa Kristo akiwa yule malaika mwenye nguvu ashukaye akiwa na kijitabu kimefunguliwa. Tukio hilo lilitimizwa tarehe 11 Agosti, 1840, mwishoni mwa unabii wa Ufunuo tisa unaotaja miaka mia tatu na tisini na moja na siku kumi na tano. Ufunuo kumi hutambulisha historia kuendelea mbele hadi ule ujumbe ulipokuwa mchungu tumboni mwa Yohana tarehe 22 Oktoba, 1844. Miaka minne ya 1840 hadi 1844 huanza kwa kuwasili kwa malaika wa kwanza na kuishia kwa kuwasili kwa malaika wa tatu. Miaka hiyo minne iliyofuata baada ya utimilifu wa tarehe 11 Agosti, 1840, iliwakilishwa kwa mfano na miaka minne kutoka Julai 27, 1449 hadi 1453 mwanzoni mwa ile miaka mia tatu na tisini na moja na siku kumi na tano. Vipindi hivyo vyote viwili vya miaka minne vinalingana na miaka minne ya kuzingirwa kwa Nikomedia kuanzia 1333 hadi 1337. Kwa ishara, Rumi ya mashariki ilishindwa na Uislamu mara tatu. La kwanza lilikuwa katika kuzingirwa kwa Nikea mwaka 1331, kisha kuzingirwa kwa miaka minne kwa Nikomedia mwaka 1337, na kisha kuzingirwa kwa Konstantinopoli mwaka 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian aligawanya Roma kisheria katika mashariki na magharibi mwaka 393, na Constantine aliigawanya Roma kiunabii katika mashariki na magharibi mwaka 330. Mwaka 395, baada ya kifo cha mfalme Theodosius I, himaya iligawanywa rasmi na kwa kudumu alipoirithisha mashariki na magharibi kwa wanawe wawili. Kanisa Katoliki liligawanyika katika mashariki na magharibi mwaka 1054 katika “farakano kuu.” Mgawanyiko huo ulikuwa wa taratibu, kama ilivyokuwa anguko lililofuata. Mgawanyiko huo ungali hadi leo hii. Ndani ya miaka hamsini tangu tarehe hiyo, kanisa la magharibi huko Roma lilianza takribani miaka mia mbili ya vita vya msalaba dhidi ya Uislamu. Roma ya Magharibi ilianguka ilipopoteza mfalme wake wa mwisho mwaka 476. Roma ya Mashariki ilianguka mwaka 1453. Roma ya Upapa ilianguka mwaka 1798. Roma ya kipagani iligawanyika katika mashariki na magharibi mwaka 393, 330 na 395. Roma ya Upapa iligawanyika katika mashariki na magharibi mwaka 1054. Sister White anatambua kuinuka na kuanguka kwa falme kuwa rejea kuu katika kujifunza Neno la Mungu.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Falme zinazowekwa wazi katika nuru ya historia kutoka sura ya tisa ya Ufunuo zinatia nguvu hoja kwamba ni Rumi inayoanzisha ono hilo. Uhusiano wa kinabii kati ya Uislamu na wale mia moja arobaini na nne elfu ni ushahidi wa ujumbe wa kilio cha usiku wa manane, uliowakilishwa kwa mfano na Kristo alipokuwa akiingia Yerusalemu akiwa amempanda punda, kwamba unaonyeshwa na unabii wa wakati ulioanza katika wakati wa ole wa kwanza, ukaendelea katika sehemu ya pili ya unabii huo katika ole wa pili, na ukafikia utimilifu wake katika historia ya miaka minne ambapo vuguvugu la Wamillerite la malaika wa kwanza na wa pili lilianza kwa utimilifu wa unabii huohuo. Unabii huo ulianza kwa ishara ya “miaka thelathini na minane na miwili” (1299 na 1301) ikiashiria kuinuka kwa Uislamu, na ukahitimishwa kwa ishara ya “miaka thelathini na minane na miwili” (1838 na 1840) ikiashiria kuinuka kwa Wamillerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Katika mwaka wa 1844, mwishoni mwa kipindi cha miaka minne cha Wamilleri kilichokuwa kimedhihirishwa kwa mfano na mazingiwa ya 1333 hadi 1337, na 1449 hadi mazingiwa ya 1453, wakati wa kiunabii haukupaswa tena kutumiwa. Kuinuliwa kwa bendera ya wale mia moja arobaini na nne elfu kunahusiana moja kwa moja na unabii ambao ndani yake Uislamu huinuliwa.
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 49:8–12.
Yuda, ndiwe ambaye ndugu zako watakusifu; mkono wako utakuwa juu ya shingo za adui zako; wana wa baba yako watainama mbele yako. Yuda ni mwana wa simba: umetoka katika mawindo, mwanangu, umepanda juu; ameinama, amejikunyata kama simba, na kama simba mzee; ni nani atakayethubutu kumwamsha? Fimbo ya enzi haitaondoka kwa Yuda, wala mtoa sheria kutoka kati ya miguu yake, hata atakapokuja Shilo; na kwake ndiko kutakuwa kukusanyika kwa mataifa. Akimfunga mwana-punda wake kwenye mzabibu, na mwana wa punda wake kwenye mzabibu ulio bora; alifua mavazi yake katika divai, na nguo zake katika damu ya zabibu: Macho yake yatakuwa mekundu kwa divai, na meno yake meupe kwa maziwa. Mwanzo 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Wale mia moja arobaini na nne elfu huakisi kikamilifu tabia ya Kristo, na Kristo ni, miongoni mwa vielelezo vingine vya ishara, “mzabibu uliochaguliwa.” Ishmaeli anatambulishwa kuwa mtu wa “porini” katika Mwanzo 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Naye atakuwa mtu wa mwitu; mkono wake utakuwa juu ya kila mtu, na mkono wa kila mtu juu yake; naye atakaa mbele ya ndugu zake wote.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Neno lililotafsiriwa kama “mwitu” ni punda-mwitu wa Kiarabu. Wawakilishi wa Kristo katika siku za mwisho wanapanda juu ya ujumbe wa punda-mwitu wa Kiarabu, punda ambaye Kristo alipanda kuingia Yerusalemu, punda ambaye hatimaye alinena baada ya Balaamu kumpiga mara ya tatu. Ujumbe ulioutia nguvu ujumbe wa malaika wa kwanza mwaka 1840 haukuona unabii wa miaka mia moja na hamsini ulio wa maana na muhimu katika historia ile ile ya kinabii ambamo ujumbe ulioutia nguvu vuguvugu hilo ulikuwamo. Hawakuona vipindi viwili vya miaka minne katika unabii huo huo wa wakati ambavyo vilifananisha historia ya 1840 hadi 1844. Simba wa kabila la Yuda sasa anafungua nuru kutoka kwa “njia za kale” ambayo haijawahi kuonekana kabla, nayo ni nuru inayopatana na nuru ile ambayo imekuwa ikifunguka tangu Desemba 31, 2023. Inaondoa mashaka yoyote kuhusu ikiwa ni Uislamu unaoipiga Nashville. Nuru hiyo huuangazia mfano wa Rumi, hivyo kuwa kauli ya omega kwa pambano la alpha katika 2024 kuhusu wanyang’anyi wa watu wako, nayo pia ni ishara ya omega ya hoja juu ya mfano huo huo kabisa katika historia ya Wamilleri. Inatambulisha kwamba Uislamu wa unabii wa wakati wa Ufunuo tisa ndio ujumbe wa nje wakati wa historia ya ndani ya wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Tumekuwa tukifundisha ukweli huu kwa muda fulani, lakini sasa unaweza kuonyeshwa katika mstari mmoja unaoanzia Ufunuo tisa na kuishia Ufunuo kumi na moja. Kipindi cha tatu cha miaka minne kilichounganishwa na unabii wa wakati wa Uislamu kilichotimizwa kuanzia 1840 hadi 1844 kinaonyesha wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Kwa tetemeko kuu la nchi la Ufunuo kumi na moja, wale mia moja na arobaini na nne elfu waliinuliwa juu kama bendera.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Katika Ezekieli thelathini na saba kuinuliwa kwa watu wa Mungu kuwa jeshi ni mchakato wa hatua mbili uliokuwa umefananishwa kwa mfano katika kuumbwa kwa Adamu. Kwanza Adamu aliumbwa kutokana na udongo, kisha Kristo akampulizia pumzi ya uhai. Katika Ezekieli unabii wa kwanza huunda miili iliyokufa, lakini bado imekufa. Kisha pepo nne hupuliziwa juu ya miili hiyo, nayo huinuka kuwa jeshi kuu lenye nguvu. Nambari thelathini na nane na arobaini zinawakilisha hatua hizo mbili.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Baada ya hayo kulikuwako sikukuu ya Wayahudi; naye Yesu akakwea kwenda Yerusalemu. Basi huko Yerusalemu, karibu na lango la kondoo, kuna birika liitwalo kwa lugha ya Kiebrania Bethesda, lenye kumbi tano. Ndani yake walikuwa wamelala umati mkubwa wa wagonjwa, vipofu, viwete, na waliopooza, wakingojea maji kutibuliwa. Kwa maana malaika alishuka wakati fulani ndani ya birika hilo, akayatibua maji; na mtu ye yote aliyeingia kwanza baada ya maji kutibuliwa aliponywa ugonjwa wo wote aliokuwa nao. Na hapo palikuwapo mtu mmoja aliyekuwa na udhaifu wake muda wa miaka thelathini na minane. Yesu alipomwona amelala, na akijua ya kuwa amekuwa katika hali hiyo tangu zamani, akamwambia, Je! wataka kuwa mzima? Yule mgonjwa akamjibu, Bwana, sina mtu wa kunitia ndani ya birika maji yatibuliwapo; lakini ninapokuja mimi, mwingine hushuka mbele yangu. Yesu akamwambia, Ondoka, jitwike godoro lako, uende. Mara yule mtu akawa mzima, akajitwika godoro lake, akaenda; na siku hiyo ilikuwa Sabato. Yohana 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Basi ondoka sasa, nikasema, mkavuke kijito cha Zeredi. Nasi tukavuka kijito cha Zeredi. Na muda ambao tulisafiri kutoka Kadesh-barnea, hata tulipokwisha kuvuka kijito cha Zeredi, ulikuwa miaka thelathini na minane; mpaka kizazi chote cha watu wa vita kilipokuwa kimeangamizwa kutoka kati ya jeshi, kama Bwana alivyowaapia. Kumbukumbu la Torati 2:13, 14.