“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

Kuna katika Maandiko mambo ambayo ni magumu kuyaelewa, na ambayo, kama asemavyo Petro, wasio na elimu na wasio thabiti huyapotosha hata kwa maangamizi yao wenyewe. Huenda tusiweze, katika maisha haya, kufafanua maana ya kila kifungu cha Maandiko; lakini hakuna vipengele muhimu vya kweli ya vitendo vitakavyofunikwa na mafumbo. Wakati utakapowadia, katika maongozi ya Mungu, kwa ulimwengu kujaribiwa juu ya ile kweli ya wakati huo, akili zitaamshwa na Roho wake kuchunguza Maandiko, hata kwa kufunga na kwa kuomba, hadi kiungo baada ya kiungo kigunduliwe na kuunganishwa katika mnyororo mkamilifu. Kila jambo linalohusu moja kwa moja wokovu wa nafsi za watu litawekwa wazi kiasi kwamba hakuna atakayelazimika kupotoka wala kutembea gizani.

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

Tulipofuatilia mfululizo wa unabii, ukweli uliofunuliwa kwa wakati wetu umeonekana wazi na kufafanuliwa. Sisi tunawajibika kwa mapendeleo tunayofurahia na kwa nuru inayong’aa juu ya njia yetu. Wale walioishi katika vizazi vilivyopita walikuwa na wajibu kwa nuru iliyoruhusiwa kuwaangazia. Akili zao zilishughulishwa kuhusu hoja mbalimbali za Maandiko zilizowajaribu. Lakini hawakuelewa kweli ambazo sisi tunaelewa. Hawakuwajibika kwa nuru ambayo hawakuwa nayo. Walikuwa na Biblia, kama tulivyo nayo sisi; lakini wakati wa kufunuliwa kwa kweli maalum kuhusiana na hatua za mwisho za historia ya dunia hii ni wakati wa vizazi vya mwisho vitakavyoishi duniani.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

"Kweli maalum zimerekebishwa kuendana na hali za vizazi kama zilivyokuwapo. Kweli ya sasa, ambayo ni jaribio kwa watu wa kizazi hiki, haikuwa jaribio kwa watu wa vizazi vya kale. Kama nuru inayotuangazia sasa kuhusu Sabato ya amri ya nne ingekuwa imepewa vizazi vilivyopita, Mungu angewawajibisha kwa hiyo nuru." Ushuhuda, juzuu ya 2, 692, 693.

New and Old

Kipya na cha zamani

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

Katika kila enzi kuna ufunuo mpya wa kweli, ujumbe wa Mungu kwa watu wa kizazi hicho. Kweli za kale zote ni muhimu; kweli mpya haijitegemei ile ya kale, bali ni ufunuo wake. Ni pale tu kweli za kale zinapoeleweka ndipo tunaweza kuelewa kweli mpya. Alipotaka Kristo kuwafunulia wanafunzi Wake ukweli wa ufufuo Wake, alianza ‘kuanzia Musa na manabii wote’ na ‘akawafafanulia katika maandiko yote mambo yaliyomhusu Yeye.’ Luka 24:27. Lakini ni nuru inayong’aa katika kufunuliwa upya kwa kweli ndiyo inayotukuza ile ya kale. Yeye anayekataa au kupuuzia kweli mpya hamiliki ile ya kale kwa hakika. Kwake hupoteza nguvu yake ya uhai na hubakia tu kuwa umbo lisilo na uhai.

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

Kuna wale wanaodai kuamini na kufundisha kweli za Agano la Kale, ilhali wanakataa Agano Jipya. Lakini kwa kukataa kupokea mafundisho ya Kristo, wanaonyesha kwamba hawaamini yale ambayo mababa wa imani na manabii walisema. ‘Kama mngalimwamini Musa,’ Kristo alisema, ‘mngeniamini Mimi; kwa kuwa aliandika habari zangu.’ Yohana 5:46. Hivyo basi hakuna nguvu ya kweli katika mafundisho yao, hata ya Agano la Kale.

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

Wengi wanaodai kuamini na kufundisha injili wamo katika kosa linalofanana. Wanaweka kando Maandiko ya Agano la Kale, ambayo Kristo alisema, “Hayo ndiyo yanayonishuhudia mimi.” Yohana 5:39. Kwa kuyakataa yale ya Agano la Kale, kwa hakika wanayakataa na yale ya Agano Jipya; kwa maana vyote viwili ni sehemu za mzima usiotenganika. Hakuna mtu anayeweza kuwasilisha ipasavyo sheria ya Mungu bila injili, wala injili bila sheria. Sheria ni injili iliyodhihirishwa, na injili ni sheria iliyofunuliwa. Sheria ni mzizi, injili ni ua lenye harufu nzuri na tunda linalotokana nayo.

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

"Agano la Kale huangaza Agano Jipya, na Agano Jipya huangaza la Kale. Kila moja ni ufunuo wa utukufu wa Mungu katika Kristo. Vyote viwili huwasilisha kweli ambazo zitaendelea kufunua vilindi vipya vya maana kwa mtafutaji wa dhati." Christ's Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Kweli ya sasa, kwa ufafanuzi, ni "kweli iliyofunuliwa" kwa kipindi maalum cha wakati ambayo "inaonekana wazi na kufafanuliwa." Kizazi kinachoishi wakati "kweli ya sasa" inapofunuliwa huwajibishwa kuukubali ukweli huo au kufa. Kweli zilizojumuishwa zinazounda "kweli ya majaribu ya sasa" kwa "kizazi hiki," zinawakilishwa katika "kufunguka kwa kweli maalum" "kuhusiana na matukio ya kufunga ya historia ya dunia hii." Kweli, na hivyo "kweli ya sasa," inaakisiwa na Agano Jipya kuhusiana na Agano la Kale. Kweli inathibitishwa kwa mashahidi wawili, na kweli ina mwanzo na mwisho, ya halisi na ya kiroho, ya kale na ya kisasa, alfa na omega, ya kwanza na ya mwisho.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Msingi wa Wamileraiti wa ujumbe wa malaika wa kwanza ni "wa kale" ukilinganishwa na ujumbe wa "kweli ya sasa" wa malaika wa tatu. Wale wanaokataa "Wa Kale," kimsingi wanakataa "Mpya," kwa kuwa vyote viwili ni sehemu za umoja usiotenganishika.

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

Niliona ulazima wa wajumbe, hasa, kuwa macho na kuzuia kila aina ya ukereketwa popote pale waonapo ukianza kuibuka. Shetani anatusonga kutoka kila upande, na isipokuwa tukiwa macho dhidi yake, na macho yetu yakiwa wazi kwa hila na mitego yake, na tukiwa tumevaa silaha zote za Mungu, mishale ya moto ya yule mwovu itatupiga. Kuna kweli nyingi za thamani zilizomo katika Neno la Mungu, lakini ni 'kweli ya wakati huu' ndiyo kundi linayohitaji sasa. Nimeona hatari ya wajumbe kupotoka kutoka katika hoja muhimu za kweli ya wakati huu, na kukazia mada ambazo hazilengi kuunganisha kundi na kutakasa nafsi. Hapa Shetani atatumia kila fursa iwezekanayo kuudhuru kazi hii.

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

Lakini masomo kama vile patakatifu, kwa uhusiano na zile siku 2300, amri za Mungu na imani ya Yesu, yanatosha kabisa kufafanua harakati ya Advent iliyopita na kuonyesha tulipo sasa, kuimarisha imani ya wenye shaka, na kutoa uhakika wa wakati ujao mtukufu. Haya, nimeona mara nyingi, yalikuwa mada kuu ambazo wajumbe walipaswa kuziangazia kwa kina. Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

"Patakatifu, katika uhusiano na siku 2300, amri za Mungu na imani ya Yesu" ni ufunguo wa kueleza "harakati ya Adventi ya zamani" ya Wamilleraiti, na kwa kufanya hivyo, kueleza "kwa ukamilifu" "msimamo wetu wa sasa ni nini." Wale wanao "tia shaka" "harakati ya Adventi ya zamani," "wanatia shaka" kile kinachotoa "uhakika kwa mustakabali mtukufu." Kinachotoa uhakika kwa wakati ujao ni yaliyopita.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Kitabu cha Yoeli ni ujumbe wa ukweli wa wakati huu unaopima. Hii inathibitishwa na mashahidi wengi. Yoeli anatambuliwa kama “ukweli wa wakati huu” na Roho ya Unabii, ambayo, kulingana na Yohana katika kitabu cha Ufunuo, ni ushuhuda wa Yesu.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Ufunuo wa Yesu Kristo, ambao Mungu alimpa, ili awaonyeshe watumishi wake mambo ambayo lazima yatokee hivi karibuni; naye akaupeleka na kuufahamisha kwa ishara kwa njia ya malaika wake kwa mtumishi wake Yohana; ambaye alitoa ushuhuda juu ya neno la Mungu, na juu ya ushuhuda wa Yesu Kristo, na juu ya mambo yote aliyoyaona. Ufunuo 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

"Ushuhuda" wa Yohana (ambao aliweka "kumbukumbu" yake), uliwasilishwa katika sehemu tatu. Aliandika "neno la Mungu," "ushuhuda wa Yesu" na "mambo aliyoyaona." Katika mistari miwili ya kwanza ya Ufunuo, Yohana anajionyesha kama mtu aliyepewa karama ya "roho ya unabii." Karama hiyo inajumuisha ufunuo maalum wa Neno la Mungu, na pia inajumuisha ufunuo maalum unaowasilishwa kwa nabii kupitia maneno ya Kristo; (aidha na Kristo moja kwa moja au kupitia malaika wanaomwakilisha) na karama hiyo pia inajumuisha kweli inayowasilishwa kupitia njia ya ndoto na maono. Roho ya unabii ni ushuhuda wa Kristo unaowasilishwa kwa nabii, nao hubeba mamlaka ile ile kana kwamba malaika au Kristo ndiye aliyesema maneno hayo.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Na nikaanguka miguuni pake kumsujudia. Akaniambia, Angalia usifanye hivyo; mimi ni mtumishi mwenzako, na wa ndugu zako walio na ushuhuda wa Yesu; msujudie Mungu; kwa maana ushuhuda wa Yesu ndilo roho ya unabii. Ufunuo 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gabrieli anabainisha kwamba yeye ni mtumishi mwenzake wa Yohana, na hatakiwi kuabudiwa. Gabrieli pia anabainisha kwamba “ndugu” wanaowakilishwa na Yohana “wana ushuhuda wa Yesu,” na huo ndio “roho ya unabii.” “Ndugu” anaowakilisha Yohana ni elfu mia moja arobaini na nne, na ndugu wote wana “roho ya unabii.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

Wakaondoka alfajiri na mapema, wakaenda nyikani mwa Tekoa; nao walipokuwa wakienda, Yehoshafati akasimama akasema, Nisikilizeni, enyi Yuda, nanyi wenyeji wa Yerusalemu; mwaminini Bwana Mungu wenu, nanyi mtathibitika; waaminini manabii wake, nanyi mtafanikiwa. 2 Mambo ya Nyakati 20:20.

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

'Mwaminini Bwana Mungu wenu, nanyi mtathibitika; waaminini manabii wake, nanyi mtafanikiwa.'

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

Isaya 8:20. 'Kwa sheria na ushuhuda; ikiwa hawasemi sawasawa na neno hili, ni kwa sababu hakuna nuru ndani yao.' Maandiko mawili yamewekwa hapa mbele ya watu wa Mungu: masharti mawili ya mafanikio. Sheria iliyonenwa na Yehova mwenyewe, na roho ya unabii, ni vyanzo viwili vya hekima vya kuwaongoza watu Wake katika kila hali. Kumbukumbu la Torati 4:6. 'Hii ndiyo hekima yenu na ufahamu wenu machoni pa mataifa, watakaosema, Hakika taifa hili kubwa ni watu wenye hekima na ufahamu.'

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

Sheria ya Mungu na Roho ya Unabii huenda sambamba ili kuongoza na kushauri kanisa, na kila mara kanisa linapotambua hili kwa kuitii Sheria Yake, roho ya unabii imetumwa kuliongoza katika njia ya kweli.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

Ufunuo 12:17. “Naye yule joka akamkasirikia yule mwanamke, akaenda kufanya vita na wazao wake waliosalia, wale waishikao amri za Mungu, na walio na ushuhuda wa Yesu Kristo.” Unabii huu unaonyesha wazi kwamba kanisa lililosalia litamkiri Mungu katika sheria yake na litakuwa na kipawa cha unabii. Utii kwa sheria ya Mungu na roho ya unabii daima vimewatofautisha watu wa kweli wa Mungu, na jaribio kwa kawaida huhusu madhihirisho ya sasa.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

Katika siku za Yeremia watu hawakuhoji ujumbe wa Musa, Eliya, wala Elisha, lakini walihoji na kuweka pembeni ujumbe uliotumwa na Mungu kwa Yeremia, mpaka nguvu na uweza wa ujumbe huo ukapotea bure, wala hakukuwa na tiba yoyote ila Mungu awachukue utumwani.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

Vivyo hivyo, katika siku za Kristo watu walikuwa wamejua kwamba ujumbe wa Yeremia ulikuwa wa kweli, nao walijishawishi kuamini kwamba kama wangaliishi katika siku za baba zao wangelikubali ujumbe wake, lakini wakati huohuo walikuwa wakikataa ujumbe wa Kristo, ambaye juu yake manabii wote walikuwa wameandika.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

Ujumbe wa malaika wa tatu ulipoibuka duniani, ambao ni wa kufunua sheria ya Mungu kwa kanisa katika ukamilifu wake na nguvu zake, kipawa cha unabii pia kilirejeshwa mara moja. Kipawa hiki kimecheza jukumu kubwa sana katika kuendeleza na kuusukuma mbele ujumbe huu.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Kwa kuwa tofauti za maoni zimezuka kuhusiana na tafsiri za Maandiko Matakatifu na mbinu za kazi, zilizokusudiwa kuyumbisha imani ya waaminio katika ujumbe na kusababisha mgawanyiko katika kazi, Roho ya unabii daima imeitia mwanga hali hiyo. Daima imeleta umoja wa mawazo na maelewano ya matendo kwa mwili wa waaminio. Katika kila msukosuko uliotokea katika maendeleo ya ujumbe na kukua kwa kazi, wale waliodumu imara katika sheria ya Mungu na katika mwanga wa Roho ya unabii wameshinda, na kazi imefanikiwa mikononi mwao.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Kitabu cha Yoeli kinatambuliwa moja kwa moja kama “kweli ya sasa” ndani ya Roho ya Unabii, ambayo, kulingana na Yohana katika kitabu cha Ufunuo, ni ushuhuda wa Yesu. Jambo hili pia linaungwa mkono moja kwa moja ndani ya Neno la Mungu. Biblia na Roho ya Unabii zote mbili zinalihusisha moja kwa moja kitabu cha Yoeli na siku za mwisho.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

Kila mmoja wa manabii wa kale alinena si kwa wakati wao wenyewe bali zaidi kwa ajili ya wakati wetu, hivyo kwamba unabii wao unaendelea kutumika kwetu. 'Sasa mambo haya yote yaliwapata kama vielelezo; tena yaliandikwa kwa maonyo yetu, ambao miisho ya dunia imewadia juu yetu.' 1 Wakorintho 10:11. 'Si kwa ajili yao wenyewe, bali kwa ajili yetu walihudumia mambo hayo, ambayo sasa yamehubiriwa kwenu na wale waliowahubiria injili kwa Roho Mtakatifu aliyeteremshwa kutoka mbinguni; mambo ambayo malaika hutamani kuyachunguza.' 1 Petro 1:12. ...

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mambo yenye uzito ya historia ya Agano la Kale yamekuwa yakijirudia, na bado yanajirudia, katika kanisa katika siku hizi za mwisho.” Ujumbe Teule, kitabu cha 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Unabii wa Yoeli "unatumika" "juu ya" wale "ambao miisho ya dunia imewafikia." "Inatumika" linasisitiza tu kwamba "ukweli wa sasa" daima ni mtihani, na wale wanaoshindwa mtihani huo wanawakilishwa na wahusika wa kibiblia kama Yuda.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

Masomo moja baada ya jingine yaliingia masikioni mwa Yuda bila kutiliwa maanani. Wangapi leo wanafuata nyayo zake. Katika mwanga wa sheria ya Mungu, watu wabinafsi huona tabia zao mbaya, lakini hushindwa kufanya marekebisho yanayohitajika, na huendelea kutoka hali moja ya dhambi hadi nyingine.

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

Mafunzo ya Kristo yanafaa kwa wakati wetu na kizazi chetu. Alisema, ‘Wala siwaombea hawa peke yao, bali na wale watakaoniamini kwa neno lao.’ Ushuhuda uleule unaletwa kwetu katika siku hizi za mwisho kama ulivyomletwa Yuda. Mafunzo yaleyale ambayo alishindwa kuyafanya kuwa ya vitendo katika maisha yake huja kwa watu wanaosikia, na bado nao hushindwa vilevile, kwa sababu hawaachi dhambi yao. Review and Herald, Machi 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Yohana katika kitabu chote cha Ufunuo anawakilisha watu wa Mungu wa siku za mwisho, na kwa kuwekwa uhamishoni katika kisiwa cha Patmo Yohana anawakilisha wale wanaoteswa katika mzozo wa sheria ya Jumapili. Anaeleza kwa nini alifungwa.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Mimi Yohana, ambaye pia ni ndugu yenu, na mshirika katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Ufunuo 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Yohana aliteswa kwa ajili ya Biblia na Roho ya Unabii. Kwa nini wale mia arobaini na nne elfu wanateswa kwa sababu ya Roho ya Unabii? Ukweli wa kwanza ambao nabii Yoeli anabainisha ni uasi wa Kanisa la Waadventista Wasabato. Mtume Petro alipotambua kwamba Pentekoste ilikuwa utimilifu wa kitabu cha Yoeli, alifanya hivyo kujibu Wayahudi waliokuwa wakishambulia udhihirisho wa "kunena kwa lugha." Wayahudi, ambao wakati huo walikuwa mfano wa Waadventista Wasabato wa siku za mwisho, walikuwa wakidai kwamba Petro na wale waliokuwa wakitangaza ujumbe walikuwa "walevi." Waadventista Wasabato watapigana dhidi ya ujumbe wa mvua ya vuli kama vile Wayahudi wa wakati wa Petro walivyofanya. Watafanya hivyo kwa kuwa wale wanaotangaza ujumbe wa mvua ya vuli wa "kweli ya sasa" unaowajaribu watu, wana kweli za msingi za "zamani"; maana kweli mpya siku zote hujengwa juu ya kweli za zamani. Yeremia aliwaita watu wa Mungu katika wakati wa mvua ya vuli waenende katika njia za kale na wasikilize sauti ya tarumbeta ya mlinzi, lakini wanakataa. Ujumbe wa "zamani" wa kweli za msingi unaakisiwa kwa mfano na "mara saba" za Mambo ya Walawi ishirini na sita, zinazoweka wazi uhusiano wa agano kwa misingi ya Sabato ya nchi.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

Niliona kwamba kanisa la jina tu na Waadventista wa jina tu, kama Yuda, wangesaliti sisi kwa Wakatoliki ili kupata ushawishi wao wa kuja kupingana na kweli. Kisha watakatifu watakuwa watu wasiojulikana, wanaojulikana kidogo kwa Wakatoliki; lakini makanisa na Waadventista wa jina tu wanaojua imani na desturi zetu (maana walituchukia kwa sababu ya Sabato, kwa kuwa hawakuweza kuipinga) watawasaliti watakatifu na kuwaripoti kwa Wakatoliki kama wale wanaopuuzia maagizo ya watu; yaani, kwamba wanashika Sabato na kupuuza Jumapili.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

Ndipo Wakatoliki watawataka Waprotestanti wasonge mbele, na watoe amri kwamba wote watakaokataa kuishika siku ya kwanza ya juma badala ya siku ya saba wauawe. Na Wakatoliki, ambao idadi yao ni kubwa, watasimama pamoja na Waprotestanti. Wakatoliki wataipa picha ya mnyama mamlaka yao. Na Waprotestanti watafanya kama mama yao alivyofanya kabla yao ili kuwaangamiza watakatifu. Lakini kabla amri yao haijazaa matunda, watakatifu wataokolewa kwa Sauti ya Mungu. Spalding na Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Mara mbili Dada White anatambua "kanisa kwa jina tu" na "Waadventista kwa jina tu," huku akitofautisha kati ya yale makundi mawili "ya kwa jina tu" na "Wakatoliki." "Kanisa kwa jina tu" na "Waadventista kwa jina tu," "waliwachukia" wale waliowakilishwa na Petro na Yohana "kwa sababu ya Sabato, kwa kuwa hawakuweza kuikanusha." Kanisa kwa jina tu na Wakatoliki hawawezi "kuikanusha" ukweli wa Sabato ya siku ya saba, na "Waadventista kwa jina tu" hawawezi "kuikanusha" zile "mara saba" za Walawi ishirini na sita, ambazo ni amri ya Sabato ya nchi. Kanisa kwa jina tu na Wakatoliki hawawezi "kuikanusha" ukweli kwamba Sabato ya siku ya saba ni ukweli wa kibiblia wa "msingi," na "Waadventista kwa jina tu" hawawezi "kuikanusha" ukweli kwamba zile "mara saba" za Walawi ishirini na sita ni ukweli wa "msingi" wa Millerite.

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Kifungo cha Yohana huko Patmo kinawakilisha elfu mia moja arobaini na nne wanaoshikilia Biblia na Roho ya Unabii vyote viwili, na ambao hasa huteswa kutoka nje kwa sababu ya Sabato ya siku ya saba na huteswa kutoka ndani kwa sababu ya Sabato ya mwaka wa saba kwa ajili ya nchi. Kwa sababu hii, ushuhuda wa Yohana kuhusu kwa nini alikuwa akiteswa katika mstari wa tisa unafuatiwa na Sabato ya mstari wa kumi na ujumbe kutoka zamani ("nyuma") kutoka kwa "sauti kuu" kama ya "tarumbeta."

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Mimi Yohana, ndugu yenu pia, na mwenza katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nalikuwako katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Nalikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya parapanda. Ufunuo 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Yohana anawakilisha wale ambao siku ya 11 Septemba walisikia sauti ya tarumbeta ya malaika wa Ufunuo kumi na nane iliyoita watu wa Mungu warudi katika "njia za zamani" za Yeremia. Sauti hiyo kuu pia ilikuwa onyo la tarumbeta ya saba, ambayo pia ni ole wa tatu.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Dada White aliandika kwamba "Biblia imekusanya na kufunga pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho." Kitabu cha Yoeli ni mojawapo ya "hazina" za kibiblia ambazo ni ukweli wa sasa katika "siku za mwisho." Wakati wa Pentekoste Petro alitambua kwamba maneno ya kitabu cha Yoeli ndiyo yaliyokuwa yakitimia wakati huo. Petro, kama ilivyokuwa kwa Yoeli, "aliongea kwa kiasi kidogo" kuhusu kipindi cha Pentekoste kuliko kuhusu "wakati" wetu. Kipindi cha Pentekoste kilikuwa mvua ya kwanza ya enzi ya Kikristo. Pentekoste inaashiria mwanzo wa enzi ya Kikristo, na kwa kufanya hivyo inaonyesha kwa mfano mwisho wa enzi ya Kikristo. Mwisho wa enzi ya Kikristo ni wakati wa mvua ya mwisho kama inavyoakisiwa na Pentekoste. Hivyo basi, Petro ni ishara ya watu wa Mungu mwishoni mwa enzi ya Kikristo wanaotambua utimilifu wa kumiminwa kwa Roho Mtakatifu kwa kulitumia kitabu cha Yoeli kufanya hivyo.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Lakini Petro, akasimama pamoja na wale kumi na mmoja, akainua sauti yake, akawaambia, Ninyi watu wa Yudea, na ninyi nyote mkaao Yerusalemu, hili na lijulikane kwenu, sikieni maneno yangu: Kwa maana hawa si walevi, kama mnavyodhania, maana sasa ni saa ya tatu ya mchana. Bali jambo hili ndilo lile lililonenwa na nabii Yoeli; Na itakuwa katika siku za mwisho, asema Mungu, nitamimina Roho wangu juu ya wote wenye mwili; na wana wenu na binti zenu watatabiri, na vijana wenu wataona maono, na wazee wenu wataota ndoto; Na juu ya watumishi wangu na juu ya wajakazi wangu, katika siku zile, nitamimina Roho wangu; nao watatabiri; Nami nitaonyesha maajabu mbinguni juu, na ishara duniani chini; damu, na moto, na mvuke wa moshi; Jua litageuzwa kuwa giza, na mwezi kuwa damu, kabla ya kuja kwa siku ile kuu na iliyo dhahiri ya Bwana; Na itakuwa kwamba kila atakayeiitia Jina la Bwana ataokolewa. Matendo ya Mitume 2:14-21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Ili kuwa mwanafunzi mwenye mafanikio wa unabii kunahitaji uelewa thabiti kwamba mwisho wa dunia umeonyeshwa "mstari juu ya mstari" ndani ya simulizi la kihistoria la Maandiko Matakatifu. Iliyoambatana na kweli hii ni kwamba manabii wenyewe wanawakilisha watu wa Mungu katika siku za mwisho. Yoeli anaweka kitabu chake katika siku za mwisho kwa kuwa kinatangaza kukaribia kwa "siku ya Bwana."

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Pulizeni baragumu katika Sayuni, pigeni mbiu katika mlima wangu mtakatifu; na watetemeke wote wakaao katika nchi; kwa kuwa siku ya Bwana yaja, kwa maana iko karibu. Yoeli 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

"Tarumbeta" kama ishara, miongoni mwa maana nyingine, inawakilisha ujumbe wa onyo. Kama ishara, tarumbeta inaweza kuwakilisha kipindi cha muda au nukta maalum ya wakati, au vyote viwili, kutegemea muktadha. Tarumbeta pia inawakilisha hukumu. Sikukuu ya Tarumbeta, siku kumi kabla ya Siku ya Upatanisho, ilikuwa onyo la hukumu inayokaribia.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

"Siku ya Bwana" inawakilisha ama wakati mahususi au kipindi cha wakati, kulingana na muktadha wa kifungu ambacho "siku ya Bwana" inatumika. "Siku ya Bwana" inaweza kuwa ishara ya hukumu ya utekelezaji inayowakilishwa kama mapigo saba ya mwisho, au inaweza kuwa hukumu ya utekelezaji mwishoni mwa kipindi cha miaka elfu. Kwa hali yoyote ile, tarumbeta inabainisha hukumu ya utekelezaji ya Mungu. Hivyo, "siku ya Bwana" inaweza kuwakilisha wakati ambao adhabu ya Mungu inatekelezwa au kipindi ambacho adhabu za Mungu zinatekelezwa.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

"Parapanda", kama ilivyo kwa "siku ya Bwana", inaweza kuwakilisha nukta na pia kipindi cha muda, kama inavyoshuhudiwa katika nukta na vipindi vya kihistoria vinavyowakilishwa na parapanda saba za Ufunuo sura ya nane na tisa. "Siku ya Bwana" ambayo Yoeli anaiwakilisha kwa "parapanda" itakayopigwa—ni nukta ya wakati na pia kipindi cha muda ambacho huanza wakati hukumu ya wafu ilipokwisha na hukumu ya walio hai ilipoanza. Tarehe 9/11, parapanda ilipigwa, ikitia alama ya kuwasili kwa hukumu ya walio hai kama nukta ya wakati, na pia ikiashiria 9/11 kuwa mwanzo wa kipindi cha hukumu ya walio hai.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Kwa hiyo, hata sasa, asema Bwana, mgeukieni mimi kwa moyo wenu wote, kwa kufunga, na kwa kulia, na kwa kuomboleza; rarueni mioyo yenu, wala si mavazi yenu, mkamgeukie Bwana Mungu wenu; kwa maana yeye ni mwenye neema na rehema, si mwepesi wa hasira, mwingi wa fadhili, naye hughairi mabaya. Ni nani ajuaye kama atarejea na kughairi, akawaachia baraka nyuma yake; naam, sadaka ya nafaka na sadaka ya kinywaji kwa Bwana Mungu wenu? Pigeni baragumu katika Sayuni, takaseni kufunga, iteni kusanyiko takatifu. Yoeli 2:12-15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Hii ni mara ya pili ambayo Yoeli anaamuru kwamba baragumu lipigwe. “Mabaragumu” katika Yoeli ni maonyo ya kukaribia kwa hukumu ya utekelezaji kupitia mapigo saba ya mwisho, na yamewekwa katika muktadha wa mwito wa Laodikia wa kutubu na kufungwa kunakokaribia kwa mlango wa rehema.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Lia kwa sauti ya juu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu wangu maasi yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Isaya, Yoeli, Yohana na Petro wote wanawakilisha wale mia arobaini na nne elfu wa siku za mwisho, kama vile Yeremia, ambaye anabainisha wakati ambapo tarumbeta itakapopigwa.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Baragumu lilipigwa katika siku hizi za mwisho mnamo 9/11, na mvua ya vuli kisha ikaanza kunyesha juu ya wale waliochagua njia njema na kuitembea. Ndipo malaika wa Ufunuo kumi na nane akashuka.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Wakati majengo makubwa ya New York yalipoangushwa mnamo 9/11, malaika mwenye nguvu alishuka na mvua ya mwisho ikaanza kunyesha.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

"Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Mnamo 9/11, mvua ya baadaye ilianza kunyesha manyunyu kabla ya umwagiko wake kamili wakati wa sheria ya Jumapili.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

Kazi kuu ya injili haitahitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule uliotambulisha mwanzo wake. Unabii uliotimizwa katika kumiminwa kwa mvua ya vuli wakati wa kufunguliwa kwa injili utatimizwa tena katika mvua ya masika mwishoni mwake. Hapa ndipo ‘nyakati za kuburudishwa’ alizozitazamia mtume Petro aliposema: ‘Tubuni basi, mgeuke, ili dhambi zenu zifutwe, wakati ambapo nyakati za kuburudishwa zitakapokuja kutoka kwa uso wa Bwana; naye atamtuma Yesu.’ Matendo ya Mitume 3:19, 20.” Pambano Kuu, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Utimizaji kamilifu wa "nyakati za kuburudishwa" hutokea unapokuwa hai, kwa maana onyo ni "tubuni," jambo lisilowezekana kufanya ukiwa umekufa. "Nyakati za kuburudishwa" huwasili wakati "dhambi" za nafsi zilizo hai bado zinaweza "kufutwa". "Nyakati za kuburudishwa" zilianza 9/11, hivyo zikibainisha mwanzo wa hukumu ya walio hai. Pentekoste inarudiwa mwishoni mwa kipindi cha injili. Wakati "nyakati za kuburudishwa" zilipowasili, matukio yaliyowakilishwa kwa mfano katika Pentekoste yalianza kurudiwa.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Kwa shauku ya dhati ninatazamia wakati ambapo matukio ya siku ya Pentekoste yatarudiwa kwa nguvu kuu zaidi kuliko ilivyokuwa wakati huo. Yohana anasema, 'Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkuu; na dunia ilitiwa nuru kwa utukufu wake.' Ndipo, kama ilivyokuwa wakati wa Pentekoste, watu watasikia ukweli ukinenwa kwao, kila mtu kwa lugha yake mwenyewe.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Mungu anaweza kupuliza uhai mpya ndani ya kila nafsi inayotamani kwa dhati kumtumikia, na anaweza kugusa midomo kwa makaa ya moto kutoka madhabahuni, na kuzifanya ziwe na ufasaha wa sifa Zake. Maelfu ya sauti yatatiwa nguvu ya kunena kweli za ajabu za Neno la Mungu. Ulimi wa kigugumizi utafunguliwa, na waoga watafanywa kuwa imara kutoa ushuhuda wa ujasiri kwa ajili ya kweli. Na Bwana awasaidie watu Wake kusafisha hekalu la nafsi kutokana na kila unajisi, na kudumisha uhusiano wa karibu sana Naye ili wapate kuwa washiriki wa mvua ya masika itakapomiminwa. Review and Herald, Julai 20, 1886.

We will continue in the next article.

Tutaendelea katika makala ijayo.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Na yule malaika aliyekuwa akisema nami akaja tena, akaniamsha, kama mtu aamshewaye katika usingizi wake, akaniambia, Waona nini? Nikasema, Nimeangalia, na tazama, kinara cha taa, chote cha dhahabu, na juu yake bakuli, na taa zake saba juu yake, na mirija saba kwa taa zile saba, zilizoko juu yake; na miti miwili ya mizeituni kando yake, mmoja upande wa kuume wa bakuli, na mwingine upande wa kushoto wake.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Basi nikajibu nikamwambia malaika aliyekuwa akisema nami, nikasema, Hizi ni nini, bwana wangu? Ndipo malaika aliyekuwa akisema nami akanijibu, akaniambia, Je, hujui hizi ni nini? Nikasema, La, bwana wangu.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Kisha akajibu, akaniambia, akisema, Hili ndilo neno la Bwana kwa Zerubabeli, kusema, Si kwa nguvu, wala kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi. Zakaria 4:1-6.