And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Na tangu wakati dhabihu ya kila siku itaondolewa, na chukizo linalosababisha ukiwa litasimamishwa, kutakuwa na siku elfu moja mia mbili na tisini. Danieli 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
Tangu tarehe 22 Oktoba 1844, matumizi ya wakati wa kinabii si tena matumizi sahihi ya unabii kwa wale wanaotaka kuligawanya sawasawa neno la kweli. Kipindi cha miaka 1290 katika aya ya kumi na moja kinapaswa kutumiwa kama kipindi cha kishara baada ya 1844, na matumizi baada ya 1844, yaani kipindi kisicho na vipengele vya “wakati”, lazima yadumishe uelewa wa msingi wa ukweli, kama ulivyoeleweka kabla ya 1844. Hiyo 1290 inaashiria kipindi cha miaka 30 kinachofuatwa na 1260. Uelewa kabla ya 1844 ulikuwa kwamba miaka thelathini kutoka 508 hadi 538 iliwakilisha kipindi cha maandalizi ya Mpinga Kristo kuanza kutawala kuanzia 538 hadi 1798.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Mada ya Paulo katika Wathesalonike wa Pili ni mpito wa miaka thelathini. Paulo hajatoa marejeo yoyote ya kipengele cha “wakati,” bali anatambua sifa za kinabii za upagani kupisha upapa katika miaka ile thelathini. Kisha utawala wa kipapa ukaanza. Uelewa wa kihistoria, bila kipengele chochote cha wakati, unatambua mpito wa ufalme wa nne wa unabii wa Biblia kwenda katika ufalme wa tano, ukafuatwa na umwagaji wa damu wa kwanza kati ya miwili ya kipapa; hivyo ukitoa mfano wa mpito wa ufalme wa sita kuelekea muungano wa mara tatu wa joka, mnyama na nabii wa uongo, pamoja na umwagaji wa damu wa pili wa kipapa.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Miaka thelathini ya maandalizi inayofuatiwa na kipindi cha kinabii ni ishara ya msingi ya agano la Mungu na watu aliowachagua. Mpito wa mamlaka mbili katika kipindi cha miaka thelathini, unaofuatiwa na miaka 1260 ya mateso, unaolingana na miaka thelathini ya maandalizi ya Kristo, ikifuatiwa na siku 1260 za wokovu. Miaka thelathini ya maandalizi ya Mpinga Kristo iliiga kwa njia ya udanganyifu miaka thelathini ya maandalizi ya Kristo. Mwisho wa miaka thelathini hutambulisha ama kupewa nguvu kwa Kristo katika ubatizo Wake, au kupewa nguvu kwa Mpinga Kristo mnamo mwaka 538. Kupewa nguvu kwa Mpinga Kristo kulitokana na msaada wa kiuchumi na kijeshi uliotoka katika ufalme uliotangulia, na nguvu zilizomiminwa juu ya Kristo zilitoka katika ufalme aliouacha miaka thelathini kabla.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Mgawanyiko kati ya vipindi viwili unaashiriwa na kutiwa uwezo, na mgawanyiko wa vipindi viwili ulioelezwa na Abramu na Paulo unatambulika kwa ulinganisho rahisi. Katika utofautisho wa Abramu na Paulo wa miaka thelathini, kipindi cha maandalizi kilikuwa miaka thelathini ya kwanza iliyowakilisha mchakato wa agano uliowawezesha wazawa wa Abramu kutimiza unabii wa utumwa huko Misri. Miaka mia nne na thelathini ina mgawanyo wa ziada wa kialama; ikieleweka ipasavyo, miaka mia mbili na kumi na tano ya kwanza inawakilishwa na mwakilishi wa Mungu pamoja na Farao. Kwa Yusufu na miaka 215 ya kwanza, Farao alikuwa mwema, na kwa Musa na miaka 215 ya pili, Farao alikuwa mwovu.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Mgawanyo huo unatambua vipindi viwili vya vizazi vinne. Vizazi vinne vya kwanza vinaweza kuwekwa juu ya vizazi vinne vya pili mstari juu ya mstari, na kwa kufanya hivyo, Yusufu na Musa, alfa na omega wa kinabii, hushughulika na Farao mwema wa alfa na Farao mbaya wa omega. Kuna nuru kubwa inayoweza kupatikana kutokana na ulinganisho huu sambamba, lakini ninaonyesha tu kwamba utabiri wa Abramu kuhusu kizazi cha nne unatambua mashahidi wawili wa vizazi vinne katika miaka 430. Uwakilishi wa mara mbili wa vizazi vinne unapatikana katika nasaba za Mwanzo sura ya nne na ya tano. Tunapowazingatia Kaini na Seti kama mwanzo wa orodha za nasaba, tunagundua kwamba kuna vizazi vinane kutoka kwa Seti hadi Nuhu, na kwamba vinapogawanywa katikati kuna uwakilishi wa vipindi viwili vya vizazi vinne. Hili hutambulika katika mistari minane ya vizazi ya wote wawili, Seti na Kaini.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Orodha za vizazi katika sura ya nne na ya tano zinaonyeshwa zikiwa na hitimisho lao, yaani Nuhu. Nuhu ni ishara ya agano la Mungu na wanadamu, linalowakilishwa na upinde wa mvua. Abramu ni ishara ya agano la Mungu na watu walioteuliwa, linalowakilishwa na tohara. Maagano hayo mawili daima yamefungamana pamoja, na Mwanzo kumi na moja, ambamo tunakuta Mnara wa Babeli mara tu baada ya gharika ya Nuhu, ndiko orodha ya vizazi inayoelekea kwa Abramu inapotolewa. Katika kifungu hicho ni vizazi kumi, si vinane. Katika kifungu kinachoelekea kwa Abramu na kifungu kinachoelekea kwa Nuhu, maagano ya Nuhu na ya Ibrahimu yanaonyeshwa.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Katika kifungu cha sura ya kumi na moja kinachohusu watu teule, tunakuta kwamba vizazi viwili kati ya hivyo vimesheheni nuru kuu.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Na Eber akaishi miaka thelathini na minne, akamzaa Peleg: Na Eber akaishi miaka mia nne na thelathini baada ya kumzaa Peleg, akazaa wana na binti. Na Peleg akaishi miaka thelathini, akamzaa Reu. Mwanzo 11:16-19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Marejeo kwa Eber ni marejeo ya kwanza ya neno la Kiebrania ambalo hatimaye hutambuliwa kama neno la Kiebrania “Hebrew.” Katika ukoo wa watu teule, mmoja wa wazao kumi anaitwa Hebrew, ambalo ndilo jina ambalo watu teule walipaswa kujulikana nalo. Katika mistari mitatu Eber na Peleg hutumiwa kuonyesha utofauti wa jamii teule ya Waebrania. Eber maana yake ni “kupita” au “yule anayevuka” na ndicho mzizi wa neno “Hebrew.” Abram ni ishara ya wale wanaovuka kutoka Babeli kwenda Nchi ya Ahadi. “Peleg” maana yake ni “mgawanyiko” au “mpasuko,” kama ilivyorejelewa katika Mwanzo 10:25, ambako tunaambiwa kwamba katika siku za Peleg “dunia iligawanyika.”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Eberi na Pelegi wanawakilisha mgawanyiko wa kinabii kwa wale wanaotaka kuligawa kwa usahihi neno la kweli. Ukoo wa Nuhu ulitoa matawi mawili, kila moja likiwa na vizazi vinane; hii iliwakilisha makundi mawili ya vizazi vinne, kama ilivyo miaka 430 huko Misri. Ukoo wa Mwanzo kumi na moja unawakilishwa kwa kumi, si nane, kwa maana huo ni ukoo wa watu waliochaguliwa. Watu waliochaguliwa wamegawanywa katika makundi mawili ya watano, hivyo kuambatana na mfano wa wanawali kumi, ambao ni mfano wa watu wa agano la Mungu.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Katika nasaba ya watu waliochaguliwa, jina la Pelegi na utimizaji wake wa kihistoria vinawakilisha mgawanyiko wa makundi mawili ya wanawali, wenye busara na wapumbavu, wakati haswa katika historia ya Kibiblia ambapo nchi iligawanywa katika tukio la mnara wa Babeli. Katika orodha ya kumi, Pelegi ni wa tano, kwa kuwa nafasi ya tano ndiyo katikati ya kumi. Eberi, Mwebrania, anayewakilishwa kwa mfano na Abramu, anawakilisha mwanawali mpumbavu anayevuka na kuwa mwanawali mwenye busara, wakati makundi hayo mawili yanapotenganishwa kwa mwito wa usiku wa manane. Eberi, Mwebrania wa kwanza kwa jina, anawakilisha Abramu, Mwebrania wa kwanza kwa agano. Wakati Bwana alipomwita Abramu kutoka Babeli, jambo hilo lilikuwa mfano wa ujumbe wa mwito wa usiku wa manane, ambao ni uwezeshaji wa malaika wa pili, anayewaita wanaume na wanawake watoke Babeli.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Mfano wa wanawali kumi unaoneshwa kwa Eberi na Pelegi wakiwakilisha mwito wa kutoka nje, punde kabla ya mstari wa mgawanyiko wa Pelegi kufunga mlango wa rehema. Katika uhusiano wa kinabii Eberi aliishi miaka 430 baada ya Pelegi, ambaye kisha aliishi miaka 30. Hatua ya kwanza ya agano la Abramu lenye sehemu tatu iliwakilishwa na Eberi na Pelegi. Abramu, kama Eberi; na Pelegi kama mstari wa mgawanyiko kati ya makundi mawili. Uongezaji wa Paulo kwa unabii wa Abramu ni uongezaji wa Pelegi kwa unabii wa Eberi. Eberi alitangaza miaka 400, lakini Pelegi alitambua miaka 430. Kwa hiyo Pelegi alimwakilisha Paulo, na uongezaji wa Paulo wa miaka 30 kwa ile miaka 400; na huduma ya Paulo ilikuwa kutambua Pelegi wa unabii wa Biblia. "Pelegi" wa unabii wa Biblia ambaye Paulo alimtambua aliwakilisha kugawanywa kwa taifa kutoka katika maana halisi kwenda kwenye maana ya kiroho.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Kuanzia Shem hadi Peleg kuna wazao watano, na kuanzia Rue hadi Abram kuna wazao watano.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Akamwambia Abramu, Ujue hakika ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia; nao watawaonea miaka mia nne. Mwanzo 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Basi ahadi zilinenwa na Ibrahimu na mzao wake. Haisemi, Na kwa wazao, kana kwamba ni wengi; bali kama mmoja, Na kwa mzao wako, ndiye Kristo. Nami nasema hivi, Agano lililothibitishwa kwanza na Mungu katika Kristo, torati iliyo kuja baada ya miaka mia nne na thelathini, haiwezi kulibatilisha, hata kuifanya ile ahadi isiwe na maana. Maana urithi ukiwa kwa sheria, si tena kwa ahadi; bali Mungu alimpa Ibrahimu kwa ahadi. Wagalatia 3:16-18.
Thirty Years Old
Umri wa miaka thelathini
Jesus was thirty when he began His ministry.
Yesu alikuwa na miaka thelathini alipoanza huduma yake.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Na Yesu mwenyewe akaanza kuwa na umri wa karibu miaka thelathini, akiwa (kama ilivyodhaniwa) mwana wa Yosefu, ambaye alikuwa mwana wa Heli. Luka 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Yusufu alianza kumtumikia Farao nchini Misri alipokuwa na umri wa miaka thelathini.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Na Yusufu alikuwa na miaka thelathini aliposimama mbele ya Farao, mfalme wa Misri. Na Yusufu akatoka mbele ya Farao, akapita katika nchi yote ya Misri. Mwanzo 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Nabii Ezekieli alikuwa na miaka thelathini alipoanza huduma yake, na huduma yake ilidumu miaka ishirini na miwili.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ikawa katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi, nilipokuwa kati ya mateka kando ya mto Kebari, mbingu zilifunguka, nikaona maono ya Mungu. Ezekieli 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
Ezekieli ana marejeo mengi zaidi ya kihistoria katika maandiko yake kuliko nabii mwingine yeyote. Katika maandiko ya Ezekieli kuna marejeo ya moja kwa moja kumi na tatu ya tarehe zinazoweza kubainishwa, na bila kujua, wanazuoni wa Biblia na wanahistoria wanathibitisha kwamba huduma yake ilidumu miaka ishirini na miwili, ingawa hawajui kwamba ishirini na mbili ni ishara ya mia arobaini na nne elfu.
King David was thirty years old when he began to reign and he reigned for forty years.
Mfalme Daudi alikuwa na miaka thelathini alipoanza kutawala, na alitawala kwa miaka arobaini.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Daudi alikuwa na miaka thelathini alipoanza kutawala, naye alitawala miaka arobaini. Huko Hebroni alitawala juu ya Yuda miaka saba na miezi sita; na huko Yerusalemu alitawala miaka thelathini na mitatu juu ya Israeli yote na Yuda. 2 Samweli 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Utawala wa miaka arobaini wa Daudi ni idadi ya mfano, na kipindi cha 40 ni kama miaka 430 ya Abramu na Paulo, kwa kuwa miaka 40 imegawanywa katika sehemu mbili (miaka 7 na nusu na miaka 33). Vipindi viwili vya utawala wa miaka arobaini wa Daudi vina kitendawili cha kinabii kilichoongezwa, kwa kuwa ushuhuda mwingine wa kibiblia unarekodi vipindi hivyo viwili kama miaka saba na miaka thelathini na tatu. Miezi sita ya ziada katika 2 Samweli inawakilisha nini, na je 7 na nusu na 33 vinawezaje kuwa 40? Kuna mwingiliano wa miezi sita ambao lazima uakilishe ukweli wa kinabii.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Na siku ambazo Daudi alitawala juu ya Israeli zilikuwa miaka arobaini; katika Hebroni alitawala miaka saba, na katika Yerusalemu alitawala miaka thelathini na mitatu. 1 Wafalme 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 ni nambari ya kiishara inayowakilisha muungano wa Uungu na ubinadamu, na huduma ya Ezekieli ilidumu miaka ishirini na miwili. Miaka kumi na minne ya Yusufu imegawanywa katika vipindi viwili vya miaka saba, juma la agano la Kristo limegawanywa katika vipindi viwili sawa vya siku 1260, na utawala wa miaka arobaini wa Daudi umegawanywa katika vipindi viwili, pamoja na ishara ya ziada inayounganisha vipindi hivyo viwili.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Yesu ni Nabii, Kuhani na Mfalme. Katika siku za mwisho Atainua kanisa Lake lililoshinda kama bendera, na kanisa hilo linawakilishwa na Kristo, nabii, kuhani na mfalme ambaye ameunganisha Uungu Wake na wanadamu, wanaowakilishwa na Ezekieli nabii, Yosefu kuhani na Daudi mfalme. Alama hizo nne zinawakilisha wale watu watatu wenye heshima katika tanuru lililowashwa mara saba zaidi ya kawaida, kisha akaonekana wa nne, naye alikuwa kama Mwana wa Mungu. Dunia yote ilikuwa imewakilishwa katika sherehe ya sanamu ya dhahabu ya Nebukadneza, na wote waliliona lile kanisa lililoshinda lililoundwa na nabii mwanadamu, kuhani mwanadamu na mfalme mwanadamu, likitegemezwa na yule wa nne, Mtu wa Kiuungu.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
Shetani ameuchukua ulimwengu mateka. Ameanzisha sabato ya sanamu, kana kwamba ameipa umuhimu mkubwa. Ameiba ibada ya ulimwengu wa Kikristo kutoka kwa Sabato ya Bwana, akaielekeza kwa sabato hii ya sanamu. Ulimwengu unainama mbele ya mapokeo, amri ya kibinadamu. Kama vile Nebukadneza alivyosimamisha sanamu yake ya dhahabu katika bonde la Dura, na hivyo akajitukuza, vivyo hivyo Shetani anajitukuza katika sabato hii ya uongo, ambayo kwa ajili yake ameiba vazi la mbinguni. Review and Herald, Machi 8, 1898.
The Number Four
Nambari Nne
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Katika ngazi ya kinabii, arobaini ni fungu la kumi la mia nne za Abramu, na nne ni fungu la kumi la arobaini. Sifa yoyote ya kinabii inayopatikana katika nambari nne, lazima iendane na ishara ya arobaini, ambayo nayo lazima iendane na ishara ya mia nne. Katika muktadha, nne mara nyingi huwakilisha "ulimwenguni kote," ufahamu uliozoeleka, lakini pia huwakilisha "mwendelezo" na katika baadhi ya hali "uharibifu wa hatua kwa hatua."
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Tarumbeta nne za kwanza kati ya saba zinawakilisha uharibifu wa hatua kwa hatua wa Roma ya Magharibi. Roma ya Mashariki huko Konstantinopoli iliishia kujisalimisha kwa Masultani wanne wa Uthmaniyya. Mstari kwa mstari, Roma ya Mashariki na ya Magharibi zilisambaratika hatua kwa hatua katika vipindi vinne, vilivyowakilishwa na tarumbeta nne, huku pia zikiangushwa na Uislamu wa tarumbeta ya tano na ya sita. Pamoja, mistari hiyo miwili inaonyesha anguko la Roma katika vizazi vinne vya tarumbeta, wakati vita vinavyozidi kupamba moto na Uislamu vinaelekea kwenye maangamizi ya mwisho pale masultani wanne wa Uislamu wanapochukua ukuu juu ya ufalme. Historia ya Magharibi na Mashariki ilianza na mgawanyo wa Dola la Roma uliofanywa na Konstantino mwaka 330.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Tarumbeta nne za Roma ya magharibi zilianza mwaka 330, na tarumbeta ya tano na ya sita zinawakilisha nguvu zilizoiangusha Roma ya mashariki, na Roma ya mashariki pia ilianza mwaka 330. Roma ya mashariki na ya magharibi zote mbili zilichangia kazi ya kuiweka mamlaka ya kipapa kwenye kiti cha enzi duniani mwaka 538, hivyo mistari miwili—wa magharibi na wa mashariki—inaashiria pembe mbili za Marekani, ambayo itairudisha mamlaka ya kipapa kwenye kiti cha enzi wakati wa sheria ya Jumapili. Roma ya magharibi ni ishara ya utawala wa kanisa katika muktadha wa kinabii na Roma ya mashariki ni ishara ya utawala wa dola.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Ndani ya historia ya kuanguka kwa Roma ya Magharibi na ya Mashariki, historia ya Roma ya kipapa inawekwa bayana. Kuanzia na kanisa la wanafunzi, linalowakilishwa na Efeso, makanisa matatu ya kwanza yanaelekea kwenye kanisa la nne, ambalo ni upapa kuanzia mwaka 538 hadi 1798. Katika Ufunuo sura ya kumi na tatu, upapa unatambuliwa kuwa unatawala kwa miezi 42, baada ya jeraha lake la mauti la 1798 kuponywa wakati wa sheria ya Jumapili. “Hakuna tena wakati” baada ya 1844, hivyo miezi arobaini na miwili ni ishara ya kipindi cha mateso kuanzia sheria ya Jumapili hadi Mikaeli atakaposimama. Watangulizi walielewa kwamba makanisa, mihuri na tarumbeta vilikuwa vinawakilisha mistari mitatu ya historia inayokwenda sambamba. Kuweka ushuhuda wa kinabii wa Roma ya Magharibi juu ya mstari wa Roma ya Mashariki na mstari wa Roma ya kipapa si matumizi ya kinabii yaliyotumiwa na Wamileraiti, lakini mbinu hiyo haipingani na uelewa wao wowote uliothibitishwa.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Mstari juu ya mstari, tarumbeta nne za kwanza zitawekwa juu ya historia inayowakilishwa na tarumbeta ya tano na ya sita, kisha mstari wa makanisa matatu ya kwanza unaoongoza kwenye kipindi cha mateso ya kipapa kinachowakilishwa na kanisa la nne. Tarumbeta nne kwenye mstari wa kwanza, masultani wanne kwenye mstari wa pili, na makanisa manne kwenye mstari wa tatu. Nambari “nne” inawakilisha ulimwenguni kote, lakini pia inawakilisha uharibifu wa hatua kwa hatua wa nguvu ya kiraia au ya kidini. Kile inachowakilisha kinaamuliwa na muktadha.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Wakati wa sheria ya Jumapili, nguvu za kipapa zinarejeshwa. Mara ya kwanza upapa ulipopewa mamlaka kulikuwa na kipindi cha maandalizi cha miaka thelathini. Katika makanisa manne ya kwanza, kanisa la nne ni upapa, na kanisa la kwanza lilikuwa wanafunzi, linalowakilishwa kama Efeso. Vizazi vitatu vya kwanza vya kanisa la Kikristo viliongoza kwenye kanisa la nne la Thiatira, linalowakilishwa na Yezebeli. Unapofika Thiatira, mwaka 538, sheria ya Jumapili ilitungwa katika Baraza la Orleans, hivyo ikitambulisha sheria ya Jumapili nchini Marekani, wakati jeraha la mauti la 1798 linapoponywa.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
Historia kuanzia mwaka 1798 hadi sheria ya Jumapili nchini Marekani inawakilishwa na makanisa manne ya kwanza. Kanisa la nne, Thiatira, linawakilisha sheria ya Jumapili na mateso ya kipapa yanayofuata. Kanisa la kwanza la Efeso, kanisa lililopoteza upendo wake wa kwanza, liliishia katika hitimisho la uharibifu wa hatua nne unaoendelea, katika sheria ya Jumapili ya Thiatira. Kizazi kinachoelekea kwenye sheria ya Jumapili ya Thiatira ni kizazi cha tatu cha Pergamo. Thiatira inawakilisha sheria ya Jumapili hadi kufungwa kwa mlango wa rehema, na Pergamo inawakilisha kulegeza msimamo wa kizazi cha tatu kunakoandaa njia kwa Thiatira. Kizazi cha tatu cha Pergamo, na kulegeza msimamo kunakokiwakilisha, kulitimilika kwa mara ya kwanza wakati wa Konstantino, ambaye alipitisha sheria ya kwanza kabisa ya Jumapili mwaka 321. Marekani ilianza kama mwanakondoo wa Efeso, lakini inapoimrudisha Thiatira kwenye kiti cha enzi, inanena kama joka.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Uharibifu wa hatua kwa hatua wa Marekani unawakilishwa na makanisa manne ya kwanza katika kitabu cha Ufunuo. Uharibifu wa hatua kwa hatua wa ufalme wa sita wa unabii wa Biblia hutokea katika vizazi vinne vinavyopelekea sheria ya Jumapili, ambapo mnyama atokaye katika nchi hunena kama joka. Kizazi cha mwisho kinawakilishwa na joka, ambalo ni mnyama wa kutambaa, kama ilivyokuwa katika Bustani ya Edeni, na kwa sababu hii, Yohana Mbatizaji na Yesu waliita kizazi cha mwisho cha Israeli ya kale, "kizazi cha nyoka."
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Kizazi cha nne na cha mwisho ni ama “kizazi teule” kinachowakilisha elfu mia na arobaini na nne, au kinyume chake, kizazi cha nyoka. Kundi moja limeunda mfano wa Kristo, na jingine mfano wa yule mnyama, yaani yule nyoka. Kizazi cha nyoka kimetajwa waziwazi mara nne katika Neno la Mungu. Muktadha katika kila rejeo unatofautiana.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Lakini alipoona Mafarisayo na Masadukayo wengi wakija kwenye ubatizo wake, akawaambia, Enyi kizazi cha nyoka, ni nani aliyewaonya kukimbia ghadhabu itakayokuja? Mathayo 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Kama msemo "wazao wa nyoka" ungekuwa tu maneno ya kudhalilisha kuhusu madhehebu kadhaa ya watu ambao Yohana hakuwa akiwapenda, basi kusingekuwa na la kusema kuhusu msemo huo. Lakini kila neno ni takatifu ndani ya Neno la Mungu, hivyo Yohana alikuwa akiwapa Wasadukayo na Mafarisayo utambulisho maalum. Utambulisho huo unafafanuliwa kinabii na muktadha wa kifungu ambamo unatolewa. Katika kifungu hicho Yohana anatambulishwa kuwa anatimiza huduma yake, kisha Wasadukayo na Mafarisayo wanaingia kwenye simulizi. Katika mistari ya mwanzo Yohana anatambulishwa kama "sauti ya mtu aliaye nyikani" ya Isaya.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Siku zile akaja Yohana Mbatizaji, akihubiri katika jangwa la Uyahudi, akisema, Tubuni; kwa maana ufalme wa mbinguni umekaribia.
For this is he that was spoken of by the prophet Esaias, saying,
Kwa maana huyu ndiye aliyezungumziwa na nabii Esaias, akisema,
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Sauti ya mtu aliaye nyikani, Itengenezeni njia ya Bwana, yanyosheni mapito yake.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Na Yohana huyo alikuwa na nguo za singa za ngamia, na mkanda wa ngozi kiunoni mwake; na chakula chake kilikuwa nzige na asali ya mwitu.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Ndipo walimwendea kutoka Yerusalemu, na Yudea yote, na nchi yote ya kandokando ya Yordani, nao walibatizwa naye katika Yordani, wakiziungama dhambi zao. Lakini alipoona Mafarisayo wengi na Masadukayo wakija kwenye ubatizo wake, akawaambia, Enyi kizazi cha nyoka wenye sumu, ni nani aliyewaonya kuikimbia ghadhabu inayokuja? Mathayo 3:2-7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Kizazi cha mwisho cha Waisraeli wa kale kinaitwa “kizazi cha nyoka” na nabii aliyejitokeza kutoka jangwani. Yohana ndiye nabii aliyetekeleza wajibu wa kuwa mjumbe wa Malaki, aliyeandaa njia kwa ajili ya Mjumbe wa Agano, naye pia ndiye ile sauti jangwani iliyotajwa na Isaya.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Ikiwa tutachukulia "majani" kama ishara, tunagundua kwamba yanawakilisha "maungamo." Marejeo ya kwanza yako kwa Adamu na Hawa, ambao walistiri uovu wao kwa majani ya mtini. Hapo awali walikuwa wamevaa vazi la nuru, vazi la haki, lakini lilipotoweka, walitambua kwamba walikuwa Walaodikia walio uchi, wanaofikiri kwamba wanachopaswa kufanya ni kujificha nyuma ya "majani ya maungamo," na kila kitu kitakuwa sawa. Zaidi katika kifungu hicho, Yohana anasema moja kwa moja dhidi ya Wayahudi Walaodikia wanaotumainia nasaba ya Ibrahimu kuwaokoa, kwa kuwa dhana yao ilikuwa tu majani matupu ya maungamo. Mavazi ya mtu yanawakilisha yeye ni nani.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Miti ni ishara ya watu na ya falme, na tunda, tawi, mbegu, udongo, maji, mzizi na bila shaka majani yote yanawakilisha alama maalum za kinabii kwao wenyewe, lakini kila moja ya kweli hizo imeunganishwa na alama nyingine zinazowakilishwa katika mistari mbalimbali ya unabii inayotumia alama za kinabii zinazounda "mti." Bila shaka, ishara ya kwanza ya kinabii ya mti ni kwamba inawakilisha mtihani wa uhai au mauti.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Ujumbe wa Yohana unawakilishwa na mavazi aliyovaa na chakula alichokula. Chakula cha kinabii, kama vile mana mwanzoni mwa Israeli ya kale au Mkate wa Mbinguni mwishoni, lazima kiliwe. Chakula hicho kinawakilisha ujumbe wa kinabii wa majaribio unaopaswa kuliwa, kwa kuwa ni mwili wa Kristo na damu Yake. Mavazi ambayo Yohana alivaa na chakula alichokula vinatambulisha ujumbe na mjumbe aliyeandaa njia kwa ajili ya Kristo. Yohana ni kielelezo cha mjumbe wa mwisho anayemtayarishia Kristo njia; Kristo ndiye Mjumbe wa Agano anayekuja ghafla katika hekalu Lake wakati wa sheria ya Jumapili. Wakati hilo litakapotokea, wanawali wajinga, ambao pia ni Walaodikia na magugu, wanawakilisha kizazi cha nne cha mwisho cha wale wanaodai kuwa watu halali wa agano la Ibrahimu, kama vile Mafarisayo na Masadukayo walivyofanya, wakati Yohana alipojitokeza kutoka nyikani.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Yohana alivaa nguo za nywele za ngamia, na mshipi wa ngozi uliokuwa na kiambatanisho cha kumfunga mnyama, kama vile wanyama wa shambani wanavyofungwa nira. Alikula, na hivyo ujumbe wake ulikuwa wa nzige, ishara kuu ya Uislamu katika Maandiko, naye akauchanganya ujumbe wake wa Uislamu na asali.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Na nyumba ya Israeli wakaliita jina lake Mana; nalo lilikuwa kama mbegu za korianderi, jeupe; na ladha yake ilikuwa kama keki nyembamba zilizotengenezwa kwa asali. Kutoka 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Mana ni ishara ya Neno la Mungu, na ilikuwa na ladha ya asali, ambayo manabii hutambua kuwa ndiyo ladha ya ujumbe wanaoonyeshwa wakiula. Yohana alileta ujumbe wa Uislamu kama unavyowakilishwa na nzige, na mkanda wa ngozi ya ngamia na nywele za ngamia. Nzige na ngamia vyote viwili ni ishara za Uislamu. Ujumbe huo wa Uislamu ulichanganywa na mwangaza wa Neno la Mungu unaowakilishwa kama "asali."
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Ndipo Yonathani akasema, Baba yangu ameitia nchi taabu; tazameni, naombeni, jinsi macho yangu yalivyotiwa nuru, kwa sababu nimeonja kidogo cha asali hii. 1 Samweli 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Yohane hakuwakilisha tu ujumbe wa Uislamu, bali alitoka jangwani, kama vile Eliya; na Yohane hakula asali ya kawaida, alikula asali ya mwitu, kwa maana yeye, kama ilivyokuwa kwa Kristo, hakupewa mafunzo katika taasisi za siku hizo zilizokuwa na asali yao ya ujumbe, iliyowakilishwa na chachu ya Mafarisayo na Masadukayo. Yohane alikula asali kutoka jangwani, kwa kuwa alifundishwa na Roho Mtakatifu nje ya taasisi za kidini za siku zake. Mshipi wa kawaida wa kipindi hicho ulikuwa na kifaa cha bawaba ambacho mtu angefungia juu yake vazi la manyoya ya ngamia. Bawaba hiyo inamwakilisha Yohane, aliyekuwa nukta ya mgeuko kutoka mahali patakatifu pa duniani kwenda mahali patakatifu pa mbinguni.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
"Nabii Yohana alikuwa kiungo kiunganishi kati ya vipindi viwili. Kama mwakilishi wa Mungu alijitokeza kuonyesha jinsi sheria na manabii vinavyohusiana na kipindi cha Kikristo. Alikuwa nuru ndogo, ambayo ilipaswa kufuatwa na nuru iliyo kuu zaidi. Akili ya Yohana iliangaziwa na Roho Mtakatifu, ili apate kumwangazia watu wake; lakini hakuna nuru nyingine iliyowahi kung'aa wala itakayowahi kung'aa kwa uwazi hivyo juu ya mwanadamu aliyeanguka kama ile iliyotoka katika mafundisho na mfano wa Yesu. Kristo na utume wake walikuwa wameeleweka kwa namna hafifu tu, kama walivyodhihirishwa kwa mfano katika dhabihu za kivuli. Hata Yohana hakuwa ameelewa kikamilifu uzima ujao, usio na kufa kupitia Mwokozi." The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Vazi muhimu la Yohana linatambulishwa palepale wakati wa ubatizo wa Kristo; huo ndio ulikuwa wakati wa mgeuko, uliowakilishwa na mahali ambapo Yohana alikuwa akibatiza. Mahali hapo paliitwa Bethabara likimaanisha "kivuko," na ndipo hapo Waisraeli wa kale waliingia katika Nchi ya Ahadi walipotoka jangwani, kama vile Yohana alivyokuwa amefanya.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Bila shaka, harakati ya wale laki moja na elfu arobaini na nne ndiyo ambayo Yohana anaiwakilisha, lakini tunabainisha tu kwamba wakati Yesu alipobatizwa, kilikuwa ni kizazi kile ambacho Yeye na Yohana walikiita “kizazi cha nyoka.” Yesu alikuja kuitukuza sheria ya Amri Kumi za Mungu, na Yeye alivuvia kila neno katika Biblia, hivyo anapokiita kizazi cha mwisho cha Israeli ya kale “kizazi cha nyoka,” anajua vyema kabisa kwamba amri ya pili inabainisha hukumu inayotekelezwa katika vizazi vya tatu na vya nne.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Kizazi cha tatu na cha nne vinawakilisha hukumu inayoendelea hatua kwa hatua inayoishia katika kizazi cha nne, ambacho ndicho kizazi cha nyoka. Ubatizo wa Kristo unaashiria 9/11. Kizazi la Waadventista wa Sabato la Laodikia limekuwa katika kizazi chake cha mwisho tangu wakati huo. Ujumbe wa Yohana kwa Mafarisayo na Masadukayo ulikuwa ujumbe wa Laodikia.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Lakini alipoona wengi wa Mafarisayo na Masadukayo wakija ubatizoni kwake, aliwaambia,
O generation of vipers, who hath warned you to flee from the wrath to come?
Enyi kizazi cha nyoka, ni nani aliyewaonya kuikimbia ghadhabu ijayo?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Basi zaeni matunda yapasayo toba: Wala msifikiri kusema mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu:
for I say unto you, that God is able of these stones to raise up children unto Abraham.
Kwa maana nawaambia, Mungu aweza katika mawe haya kumwinulia Ibrahimu watoto.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Na sasa pia shoka limewekwa kwenye mzizi wa miti; kwa hiyo kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Mimi kwa hakika nawabatiza kwa maji kwa ajili ya toba; lakini ajaye nyuma yangu ni mwenye nguvu kuliko mimi, ambaye sistahili kubeba viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto. Pepeto lake li mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kukusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usioweza kuzimika.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Ndipo Yesu akaja kutoka Galilaya hadi Yordani kwa Yohana, ili abatizwe naye. Mathayo 3:7-13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Yesu alikuja kutoka Galilaya, jambo linaloashiria hatua ya mgeuko kwa ulinganifu na kifungo cha mkanda wa Yohana, na maana ya Bethabara. Hapo kazi ya Yohana ya kuandaa njia ilikuwa imegeuka kuwa kazi ya Kristo ya kuthibitisha agano. Miaka thelathini ya maandalizi ilikuwa imekwisha na kipindi cha miaka mitatu na nusu kabla na baada ya msalaba kilianza.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Ujumbe wa Yohana ulikuwa onyo la ghadhabu inayokuja wakati wa uharibifu wa Yerusalemu, uharibifu ambao pia unaashiria mwisho wa dunia na mapigo saba ya mwisho. Ujumbe huo wa onyo uliwekwa katika muktadha wa Uislamu, nao uliwasilishwa na mtu ambaye hakutimiza tu yale ya Malaki kuhusu mjumbe anayeandaa njia, na ya Isaya kuhusu sauti iliyoko nyikani, bali pia ujumbe wa Eliya, maana mavazi ya Yohana yalifanana na ya Eliya kama vile ujumbe wa Yohana ulivyofanana na wa Eliya.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Akawaambia, Alikuwa mtu wa namna gani yeye aliyekutana nanyi, na kuwaambia maneno haya? Wakamjibu, Alikuwa mtu mwenye nywele nyingi, akajifunga viuno kwa mshipi wa ngozi. Akasema, Ni Eliya Mtishbi. 2 Wafalme 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Kama wangeuliza kuhusu Yohana, na si kuhusu Eliya, “alikuwa mtu wa namna gani?” wangejibiwa, “mtu mwenye nywele nyingi, aliyejifunga mkanda wa ngozi kiunoni.” Huduma yote ya miezi sita ya Yohana inaonyeshwa katika kifungu ambako kizazi cha nne, cha mwisho, kinatambuliwa na kufafanuliwa waziwazi. Ujumbe wa Laodikia kwao unashambulia moja kwa moja madai yao ya kuwa watu wa agano la Mungu; unawaonya juu ya ghadhabu inayokuja, kama inavyoonyeshwa na shoka linalopiga mizizi ya miti. Ujumbe huo ulijumuisha pia kwamba Kristo angeukamilisha mchakato wa kupima uliokuwa umeanza na Yohana. Baadaye katika Mathayo, Yesu pia anawaita Wayahudi “kizazi cha nyoka,” naye anaendeleza wazo hilo kutoka kwa mada ya Yohana ya kukata mti, na anaeleza kwa nini.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Fanyeni mti kuwa mzuri, na matunda yake kuwa mazuri; au fanyeni mti kuwa mbaya, na matunda yake kuwa mabaya; kwa maana mti hujulikana kwa matunda yake. Enyi kizazi cha nyoka, mwawezaje, ninyi mlio waovu, kusema mema? Kwa kuwa kinywa huanena yaliyojaa moyoni. Mtu mwema, katika hazina njema ya moyo, huleta yaliyo mema; na mtu mwovu, katika hazina mbovu ya moyo, huleta yaliyo mabaya. Lakini nawaambia, kwamba kila neno lisilo la maana watakalolinena wanadamu, watatoa hesabu ya hilo siku ya hukumu. Kwa maana kwa maneno yako utahesabiwa haki, na kwa maneno yako utahukumiwa. Mathayo 12:33-37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Siku ya hukumu, kwa mujibu wa amri ya pili, iko katika kizazi cha nne. Hukumu inategemea ujumbe tunaouzungumza, na ujumbe huo hutoka mioyoni mwetu. Ni ujumbe tunaouzungumza unaotutambulisha ikiwa sisi ni “kizazi kilichochaguliwa” cha Petro au “kizazi cha nyoka.” Kila kundi hujitokeza mwishoni mwa mchakato wa kujaribiwa ambapo Kristo, kama yule anayefagia vumbi, husafisha sakafu Yake. Kama ilivyo kwa mafuta katika mfano wa wanawali kumi, ujumbe huo unawakilishwa ama na moyo mwovu au na moyo mwema. Rejeo la Kristo linaongeza kwamba kizazi hiki cha nyoka, ambacho ni kizazi cha nne na cha mwisho, kinatafuta ishara, na ishara ya pekee ambayo wangepewa ilikuwa ishara ya Yona.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Ndipo baadhi ya waandishi na Mafarisayo wakamjibu, wakasema, Mwalimu, tunataka kuona ishara kutoka kwako. Lakini yeye akawajibu, akawaambia, Kizazi kiovu na cha uzinzi kinatafuta ishara; wala hakitapewa ishara yoyote, ila ishara ya nabii Yona: Kwa kuwa kama vile Yona alivyokaa siku tatu mchana na usiku katika tumbo la nyangumi; ndivyo Mwana wa Adamu atakavyokaa siku tatu mchana na usiku katika moyo wa nchi. Watu wa Ninawi watainuka katika hukumu pamoja na kizazi hiki, na watakihukumu: kwa sababu walitubu kwa mahubiri ya Yona; na tazama, hapa yupo aliye mkuu kuliko Yona. Malkia wa kusini atainuka katika hukumu pamoja na kizazi hiki, naye atakihukumu: kwa kuwa alikuja kutoka miisho ya dunia kuisikia hekima ya Sulemani; na tazama, hapa yupo aliye mkuu kuliko Sulemani. Mathayo 12:38-42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Kristo aliwataja Wayahudi kama kizazi cha nyoka, na anatumia mifano ya hukumu kama ilivyo katika ujumbe wa Yona, na katika ujumbe wa hekima ya Sulemani. Yesu anabainisha kwa muktadha, na kwa mashahidi wawili, kwamba kizazi cha nyoka ndicho kizazi cha nne, kwa kuwa katika kizazi cha nne ndipo hukumu inatimizwa.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Mia arobaini na nne elfu ni bendera, au ishara ya siku za mwisho, kama zilivyo sheria ya Mungu na Sabato. Ishara ya Yona ni ishara ya ufufuo, ambayo kwa Wayahudi katika siku na enzi za Kristo ilikuwa ubatizo wake, wakati Roho Mtakatifu alishuka, akiwaakilishwa kama njiwa. Jina Yona linamaanisha “njiwa.” Yona, Yohana wa Ufunuo, Danieli, Yusufu na Lazaro wanawakilisha mia arobaini na nne elfu, ambao wanafufuliwa baada ya kuwa wafu barabarani kwa siku tatu na nusu. Wakati huo wanapaswa kubadilika kutoka Walaodikia hadi Wafiladelfia, hivyo wakawa yule wa nane aliye wa wale saba. Yona anawakilisha ubatizo, kwa kuwa alitupwa majini na akafa kwa mfano alipoliwa na nyangumi. Baadaye akafufuliwa, kama alivyo Yohana, alipotolewa kwenye mafuta yaliyokuwa yanachemka, na kama Danieli alipotolewa kwenye shimo la simba, na kama Yusufu alipotolewa shimoni, na kama Lazaro, muujiza wa kutiwa muhuri katika wakati wa Kristo. Wayahudi hawakuweza kuona ishara ya Yona, kama inavyoonyeshwa na ufufuo wa Kristo, kwa uwazi zaidi kuliko vile Uadventista unavyoona ishara ya 9/11, ambayo ni ishara ya Yona.
We will continue these subjects in the next article.
Tutaendelea na mada hizi katika makala ijayo.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
Mzigo wa onyo ambao sasa unapaswa kuwafikia watu wa Mungu, walio karibu na walio mbali, ni ujumbe wa malaika wa tatu. Na wale wanaotafuta kuelewa ujumbe huu hawataongozwa na Bwana kutumia Neno kwa namna itakayodhoofisha msingi na kuondoa nguzo za imani iliyowafanya Waadventista wa Sabato kuwa walivyo leo. Kweli ambazo zimekuwa zikifunguliwa kwa mpangilio wao, tulivyoendelea katika mstari wa unabii uliodhihirishwa katika Neno la Mungu, ni kweli, kweli takatifu ya milele, hata leo. Wale waliopitia njia hiyo hatua kwa hatua katika historia ya zamani ya uzoefu wetu, wakiuona mnyororo wa kweli katika unabii, walikuwa wameandaliwa kukubali na kutii kila mwale wa nuru. Walikuwa wakisali, wakifunga, wakitafuta, wakichimba ukweli kama hazina zilizofichwa, na Roho Mtakatifu, tunajua, alikuwa akitufundisha na kutuongoza. Nadharia nyingi zilitolewa, zikiwa na mwonekano wa kweli, lakini zikiwa zimechanganywa mno na Maandiko yaliyofasiriwa vibaya na kutumiwa vibaya, hata zikapelekea makosa hatari. Vyema sana tunajua jinsi kila nukta ya kweli ilivyothibitishwa, na muhuri uliowekwa juu yake na Roho Mtakatifu wa Mungu. Na wakati wote sauti zilisikika, 'Hapa ndipo ilipo kweli,' 'Nina kweli; nifuateni.' Lakini maonyo yakaja, 'Msiwafuate. Sikuwatuma, lakini walikimbia.' (Tazama Yeremia 23:21.)
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
Uongozi wa Bwana ulionekana bayana, na ya ajabu mno yalikuwa mafunuo Yake ya kile kilicho kweli. Hoja baada ya hoja iliwekwa imara na Bwana Mungu wa mbinguni. Kilichokuwa kweli wakati huo, ni kweli leo. Lakini sauti haziachi kusikika—‘Hii ni kweli. Nina nuru mpya.’ Lakini hizi nuru mpya katika mistari ya kinabii hujidhihirisha kwa kupotosha Neno na kuwaacha watu wa Mungu wakielea bila nanga ya kuwashikilia. Iwapo mwanafunzi wa Neno angechukua kweli ambazo Mungu amezifunua katika uongozi wa watu Wake, na kuzikubali kweli hizo, kuzitafakari na kuzielewa kwa undani, na kuziingiza katika maisha yake ya vitendo, basi angekuwa chombo hai cha nuru. Lakini wale waliodhamiria kuchunguza nadharia mpya, wana mchanganyiko wa kweli na kosa, na baada ya kujaribu kuyaweka mambo haya mbele, wameonyesha kwamba hawakuwasha mshumaa wao kutoka madhabahuni pa Kiungu, nao umekwishazimika gizani. Ujumbe Teule, kitabu cha 2, 103, 104.