In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
Katika "bustle," ambayo James White anaitambua kama kutawanyika kwa Wamilleraiti kufuatia Oktoba 22, 1844, William Miller alipata ndoto mnamo mwaka 1847, na miaka miwili baadaye akawekwa kupumzika.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
Kama William Miller angeweza kuona nuru ya ujumbe wa tatu, mambo mengi yaliyomwonekania kuwa ya giza na ya fumbo yangekuwa yamefafanuliwa. Lakini ndugu zake walionyesha upendo wa kina na kumjali mno, hata akadhani kwamba hawezi kujitenga nao. Moyo wake ungeelekea kwenye ukweli, kisha akawatazama ndugu zake; waliupinga. Je, angewezaje kujitenga na wale waliokuwa wamesimama bega kwa bega naye katika kutangaza kuja kwa Yesu? Alidhani kwamba hakika wasingempotosha.
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
Mungu alimruhusu aanguke chini ya nguvu za Shetani, chini ya utawala wa mauti, na akamficha kaburini mbali na wale waliokuwa wakimvuta daima kutoka katika kweli. Musa alikosea alipokuwa karibu kuingia Nchi ya Ahadi. Vivyo hivyo, niliona kwamba William Miller alikosea alipokuwa karibu kuingia Kanaani ya mbinguni, kwa kuruhusu ushawishi wake uende kinyume na kweli. Wengine walimwongoza kufikia hili; wengine ni sharti watoe hesabu kwa hilo. Lakini malaika wanalinda mavumbi ya thamani ya mtumishi huyu wa Mungu, naye atatoka itakapolia parapanda ya mwisho.
“A Firm Platform
Jukwaa thabiti
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
Niliona mkusanyiko uliosimama ukiwa umelindwa vyema na ukiwa imara, bila kuwapa kibali wale waliotaka kuivuruga imani iliyokwisha kuasisiwa ya mwili wa waamini. Mungu aliwaangalia kwa kibali. Nikaonyeshwa hatua tatu—ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika aliyenisindikiza akasema, 'Ole wake atakayehamisha jiwe la kujengea au kutikisa msumari wowote katika ujumbe wa malaika hawa. Uelewa wa kweli wa ujumbe wa malaika hawa ni wa umuhimu wa kimsingi. Hatima ya roho hunegemea jinsi ujumbe huo unavyopokelewa.' Nikaletwa tena kupitia ujumbe huu, nikauona jinsi watu wa Mungu walivyoupata uzoefu wao kwa gharama kubwa sana. Ulikuwa umepatikana kwa mateso mengi na mapambano makali. Mungu alikuwa amewaongoza hatua kwa hatua, hata akawaweka juu ya jukwaa thabiti lisilohamishika. Nikaona watu mmoja mmoja wakilikaribia jukwaa na kuchunguza msingi wake. Wengine, kwa furaha, waliukanyaga mara moja. Wengine wakaanza kuutolea lawama msingi wake. Walitamani maboresho yafanywe, ndipo jukwaa lingekuwa kamilifu zaidi, na watu wangekuwa na furaha zaidi. Wengine walishuka kutoka juu ya jukwaa kulichunguza, wakatangaza kwamba msingi wake umewekwa vibaya. Lakini nikaona kwamba karibu wote walisimama imara juu ya jukwaa, wakawasihi wale waliokuwa wameondoka wakaache manung'uniko yao; kwa kuwa Mungu ndiye Mjenzi Mkuu, nao walikuwa wakimpinga Yeye. Walikumbusha kazi za ajabu za Mungu, zilizokuwa zimewaongoza hadi kwenye jukwaa hilo imara, nao kwa umoja wakaelekeza macho yao mbinguni, na kwa sauti kuu wakamtukuza Mungu. Hili liliwagusa baadhi ya wale waliokuwa wamelalamika na kuondoka juu ya jukwaa, nao kwa nyuso za unyenyekevu wakalikanyaga tena. Maandishi ya Mapema, 258.
Miller’s Wonderful Works
Matendo ya Ajabu ya Miller
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
Kazi "ya ajabu" ya William Miller ilipelekea "msingi thabiti" uliokuwa "jukwaa imara lisilohamishika." "Msingi" wa "jukwaa lisilohamishika," pamoja na shambulio la baadaye dhidi ya "jukwaa" na "msingi" lililoletwa baada ya kifo cha Miller mwaka 1849, hutambuliwa katika ndoto yake.
William Miller is the symbol of the foundations of Adventism.
William Miller ni ishara ya misingi ya Uadventista.
He is also the symbol of Millerite history from 1798 unto 1863.
Yeye pia ni ishara ya historia ya Wamileraiti tangu mwaka 1798 hadi mwaka 1863.
He is also the symbol of Millerite history from 1798 unto 1844.
Yeye pia ni ishara ya historia ya Wamillerite kuanzia 1798 hadi 1844.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Yeye pia ni ishara ya historia ya malaika watatu kuanzia mwaka 1798 hadi sheria ya Jumapili.
He is represented by the forty-six years from 1798 unto 1844.
Yeye anawakilishwa na miaka arobaini na sita kuanzia 1798 hata 1844.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Yeye anawakilishwa na nambari "220", katika uhusiano na hizo 2,520 na 2,300.
He is represented by the “seven times”—the 2,520.
Yeye anawakilishwa na "nyakati saba"—hizo 2,520.
He is represented by the 2,300.
Yeye anawakilishwa na zile 2,300.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Ndoto mbili za Miller zilitanguliwa kwa mfano na ndoto mbili za Nebukadneza katika sura ya pili na sura ya nne za kitabu cha Danieli.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Kipindi cha 1798 huanza na Nebukadneza na kuishia mwaka 1863 kwa Belshaza.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Kipindi kuanzia mwaka 1798 hadi sheria ya Jumapili kinaanza na Nebukadneza na kuishia na Belshaza.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Kama ishara ya historia ya Wamileraiti, yeye ni ishara ya misingi, ambazo zinawakilisha kweli zilizogunduliwa kati ya uvumbuzi wa alfa wa 2,520 na uvumbuzi wa omega wa 2,300. Akitoa maoni kuhusu ndoto ya William Miller, James White alibainisha kwamba "ufunguo" ulikuwa mbinu ya Miller ya kujifunza Biblia. Mbinu hiyo ndiyo Ufunguo wa Daudi uliowekwa begani mwa Miller, kwa kuwa aliwasilisha unabii wa miaka 2300 uliomalizika Isaya 22:22 ilipotimia tarehe 22 Oktoba 1844.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Kweli zilizoanza kufunuliwa kuanzia mwaka 2023 na kuendelea, ndizo kweli ambazo tayari zilikuwa zimetambuliwa katika mawasilisho 95 ya mbao za Habakuki, na kweli hizo sasa zinawekwa katika mfumo mpya wa "Kweli."
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
Mwito wa sauti ya mtu aliaye nyikani mnamo Julai 2023 ulitambua kwamba kilio na maombolezo vilihitajika kwa wale waliopaswa kutubu kuhusiana na tamko la tarehe 18 Julai 2020. Wale ambao wangekuwa miongoni mwa wanawali wenye busara walipaswa kutubu kwa kuafikiana na sala ya Danieli sura ya tisa, ambayo ni sala ya wale wanaotajwa katika Mambo ya Walawi 26 wanaotambua kwamba wametawanywa.
When Miller states, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Miller anaposema, "Nilipokuwa hivyo nalia na kuomboleza kwa ajili ya hasara yangu kuu na uwajibikaji wangu, nilimkumbuka Mungu, nikasali kwa bidii kwamba angeniletea msaada. Mara tu mlango ukafunguka, mtu akaingia chumbani, na wakati huo watu wote wakaondoka humo; naye, akiwa na kifagio cha vumbi mkononi mwake, akayafungua madirisha, akaanza kufagia vumbi na takataka kutoka chumbani."
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Mlango uliofunguka ulikuwa moyo wa Miller wakati alipo "omba kwa bidii" kwa ajili ya "msaada". Yesu, kama Shahidi wa Kweli kwa Laodikia, anabisha milango ya mioyo akitafuta kuingia. Mlango ulipofunguka, mchakato wa utengano ulianza. Mlango ulipofunguka, "madirisha" nayo yakafunguka pia, na "madirisha" hayo ni madirisha ya mbinguni.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Yohana aliona madirisha ya mbinguni yakifunguliwa katika sura ya kumi na tisa ya Ufunuo, wakati Bwana alipoinua jeshi lake la farasi weupe, mara tu baada ya bibi-arusi kujiandaa. Jeshi hilo ndilo jeshi la Ezekieli linalosimama wima kwa kuitikia ujumbe wa upepo mkali wa mashariki. Jeshi hilo ndilo kanisa linaloshinda, ambalo hubadilika kutoka kanisa linalopigana na kuwa kanisa linaloshinda, wakati utengano wa ngano na magugu unapotimizwa. Utengano huo pia unawakilishwa kama kubadilika kutoka uzoefu wa Laodikia hadi uzoefu wa Filadelfia. Miller alifungua moyo wake na kumruhusu Shahidi wa Kweli aingie, naye akapotenganisha ngano na magugu, hivyo akalifufua jeshi lake la farasi weupe.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
Mnamo tarehe 31 Desemba 2023, Mtu wa Brashi ya Vumbi aliingia ndani ya chumba baada ya watu kuondoka, na akaanza kazi ya kuondoa takataka za upotofu, huku akiweka kweli za kale za Vibao vya Habakuku katika mfumo mpya wa ukweli.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
Mwokozi hakuwa amekuja kutangua yale yaliyosemwa na mababu na manabii; maana Yeye mwenyewe alikuwa amesema kupitia watu hawa waliomwakilisha. Kweli zote za neno la Mungu zilitoka Kwake. Lakini vito hivi vya thamani isiyokadirika vilikuwa vimewekwa katika muktadha wa upotovu. Mwanga wao wa thamani ulikuwa umefanywa kuutumikia upotovu. Mungu alitaka viondolewe kutoka katika muktadha wao wa upotovu na kuwekwa tena katika mfumo wa kweli. Kazi hii mkono wa Kimungu peke yake ndio ungeweza kuikamilisha. Kwa uhusiano wake na upotovu, ile kweli ilikuwa ikilitumikia kusudi la adui wa Mungu na mwanadamu. Kristo alikuwa amekuja kuiweka mahali ambapo ingetukuza Mungu, na kuleta wokovu wa wanadamu. Shauku ya Nyakati, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
Mojawapo ya kweli za kwanza zilizofundishwa mwaka 2024 ilikuwa ufafanuzi wa Sikitiko la tarehe 18 Julai 2020. Mstari juu ya mstari ilitambuliwa kwamba masikitiko ya kwanza ya kila mstari wa matengenezo yalibainisha tarehe 18 Julai 2020 kuwa alama ya msingi katika mfano wa wanawali kumi. Mada ya sikitiko hilo ikawa “ufunguo” wa kufungua kweli ya patakatifu; ilhali katika Sikitiko Kuu la 1844, patakatifu ndilo lilikuwa “ufunguo” uliotumika kufungua sikitiko.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Yule mtu mwenye ufagio wa uchafu, ambaye pia ni Simba wa kabila la Yuda, alianza kuondolea mihuri ujumbe wa Kilio cha Usiku wa Manane mnamo mwaka 2023. Sasa tumefika mahali katika ndoto ya Miller ambapo Yeye anaweka sanduku kubwa zaidi juu ya meza na kuzitia ndani zile kweli zitakazong’aa mara kumi kuliko jua. Moja ya vito hivyo ni ufunuo wa utambulisho Wake katika simulizi ya kinabii.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Wakati unabii unapoondolewa muhuri, Yeye ndiye Simba wa kabila la Yuda, anayechukua kweli za kale na kuziweka katika mfumo mpya wa hatua tatu za "kweli". Mfumo huo unaunganishwa na Kristo kama Alfa na Omega, wa kwanza na wa mwisho. Kama Neno la Mungu, aliratibu kila kipengele cha Neno Lake. Kama Palmoni, alibuni kila kipengele cha hisabati.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Petro alipokuwa Kaisaria Filipi, katika saa ya tatu, Yeye akajitambulisha kama Palmoni, akisisitiza “fraktali za kinabii.” Mojawapo ya ufunuo wa mwisho wa Kristo kama Bwana wa unabii ni msisitizo juu ya “fraktali za kinabii,” kama zinavyowakilishwa na Petro katika Mathayo 16:18; 16:18 ikiwa ni ishara ya 1.618, uitwao uwiano wa dhahabu katika ulimwengu wa asili, bali huitwa “fraktali za kinabii” na Palmoni.
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Bado tupo katika hatua za mwanzo za kutambua fraktali za kinabii zilizopo ndani ya wiki takatifu ya 27 hadi 34. Kabla hatujarudi huko njiani kuelekea Kitabu cha Yoeli, mkazo wa fraktali za kinabii ulihitaji kuongezwa katika utafakari wetu kuhusu ndoto ya Miller.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Kipindi kuanzia mwito wa Miller kwa watu, "njoo uone," hadi mwito wa Kristo—akiwa kama yule mtu mwenye brashi ya vumbi—kwa Miller, "njoo uone," ni 1798 hadi sheria ya Jumapili, lakini ndani ya historia hiyo kwa jumla kuna fraktali lenye kipindi cha 1798 hadi 1863. Pia kuna fraktali nyingine kutoka 9/11 hadi sheria ya Jumapili, na nyingine kutoka 2023 hadi sheria ya Jumapili.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Miller alipofumba macho katikati ya vurumai, aliwakilisha historia ya mwaka 1849, wakati Bwana alikuwa akijaribu kukamilisha kazi, lakini pasipo mafanikio. Amefufuliwa mwaka 2023, kwa kuwa yeye ni Eliya aliyeuawa barabarani pamoja na Musa. Alikufa mwaka 1849, kisha akafa tena tarehe 18 Julai 2020.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Alipokea ndoto yake mwaka 1847, kisha Bwana akanyosha mkono wake mara ya pili, akaichapisha chati ya mwaka 1850. Wakati Bwana anaponyosha mkono wake mara ya pili katika historia ya mia na arobaini na nne elfu, Miller anafufuliwa.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Chanzo cha kutawanywa kwa Israeli na Yuda wote wawili kimeainishwa katika Isaya.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Kwa maana kichwa cha Shamu ni Dameski, na kichwa cha Dameski ni Resini; na ndani ya miaka sitini na mitano Efraimu atavunjika, asiwe watu tena. Na kichwa cha Efraimu ni Samaria, na kichwa cha Samaria ni mwana wa Remalia. Msipoamini, kwa hakika hamtathibitika. Isaya 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Unabii huo ulitolewa mwaka 742 K.K., na baada ya miaka kumi na tisa, yaani mwaka 723 K.K., Waisraeli walitawanywa na Waashuri, kisha baada ya miaka arobaini na sita Wayahuda walitawanywa na Babeli. Tarehe hizo tatu zinawakilisha kipindi cha miaka kumi na tisa, kikifuatiwa na miaka arobaini na sita. Wakati vipindi vile viwili vya unabii vilipomalizika mwaka 1798 na 1844 mtawalia, kipindi cha miaka kumi na tisa cha mwanzo kuanzia 742 K.K. hadi 723 K.K. kilikuwa miaka kumi na tisa ya alfa, iliyowakilisha miaka kumi na tisa ya omega kuanzia 1844 hadi 1863.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller alikufa baada ya miaka mitano ndani ya omega ya miaka kumi na tisa, na miaka saba baadaye makala za Hiram Edson kuhusu "mara saba" zilichapishwa. Miaka saba baadaye "mara saba" ilikataliwa. Mwaka 1856 ulipaswa kuwa kutiwa muhuri kulikotangulia sheria ya Jumapili ya 1863, lakini haikuwa hivyo.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Malaika wa tatu aliwasili mnamo 1844, 1888, na wakati wa 9/11. Dada White alibainisha kwamba wakati majengo makubwa ya Jiji la New York yatakapoanguka, mistari mitatu ya kwanza ya Ufunuo sura ya kumi na nane itatimia.
Revelation 18
1 Baada ya mambo hayo naliona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu; na nchi ikatiwa nuru kwa utukufu wake. 2 Akalia kwa sauti kuu sana, akasema, Babeli mkuu umeanguka, umeanguka, umekuwa maskani ya mashetani, na ngome ya kila roho chafu, na banda la kila ndege mchafu tena achukiwaye. 3 Kwa maana mataifa yote yamekunywa divai ya ghadhabu ya uzinzi wake, na wafalme wa dunia wamezini naye, na wafanyabiashara wa dunia wametajirika kwa utele wa anasa zake. 4 Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. 5 Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. 6 Mlimlipo kama alivyo walipa ninyi, na mtilieni maradufu, mara mbili, sawasawa na matendo yake; katika kikombe alichokijaza, mlimjaze maradufu. 7 Kiasi alichojitukuza na kuishi katika anasa, mpe mateso na maombolezo kwa kadiri hiyo; kwa kuwa asema moyoni mwake, Naketi kama malkia, wala si mjane, wala sitaona huzuni. 8 Kwa sababu hiyo mapigo yake yatamjia katika siku moja, mauti na maombolezo na njaa; naye atateketezwa kabisa kwa moto; kwa kuwa Bwana Mungu amuhukumuye ni mwenye nguvu. 9 Na wafalme wa dunia, waliozini naye na kuishi katika anasa pamoja naye, watalia na kuomboleza kwa ajili yake, watakapoiona moshi wa kuteketezwa kwake, 10 wakisimama mbali kwa hofu ya mateso yake, wakisema, Ole, ole, mji ule mkuu, Babeli, mji wenye nguvu! kwa maana katika saa moja hukumu yako imekuja. 11 Na wafanyabiashara wa nchi watalia na kuomboleza kwa ajili yake; kwa sababu hapana anunuaye tena bidhaa zao, 12 bidhaa za dhahabu, na fedha, na vito vya thamani, na lulu, na kitani safi, na zambarau, na hariri, na sufu ya rangi nyekundu, na kila namna ya mbao za thaini, na kila namna ya vyombo vya pembe ya ndovu, na kila namna ya vyombo vya miti ya thamani kuu, na vya shaba, na vya chuma, na vya marumaru; 13 na mdalasini, na manukato, na marhamu, na uvumba, na divai, na mafuta, na unga laini, na ngano, na wanyama, na kondoo, na farasi, na magari, na watumwa, na hata roho za watu. 14 Na matunda yaliyokuwa tamaa ya nafsi yako yamekuondoka; na vitu vyote vilivyokuwa vya anasa na vya kupendeza vimekuondoka kutoka kwako, wala hutavipata tena kamwe. 15 Wafanyabiashara wa vitu hivi, waliotajirika kwa sababu yake, watasimama mbali kwa hofu ya mateso yake, wakilia na kuomboleza, 16 wakisema, Ole, ole, mji ule mkuu, uliovikwa kitani safi, na zambarau, na sufu ya rangi nyekundu, na kupambwa kwa dhahabu, na vito vya thamani, na lulu! 17 Kwa maana katika saa moja utajiri mkubwa namna hii umefanywa kuwa si kitu. Na kila nahodha wa merikebu, na wote walioko kwenye merikebu, na mabaharia, na wote wafanyao biashara kwa bahari, walisimama mbali, 18 wakapiga njozi walipoona moshi wa kuteketezwa kwake, wakisema, Ni mji gani ulioufanana na mji huu mkuu! 19 Nao walitupa mavumbi juu ya vichwa vyao, wakalia, wakipiga mayowe na kuomboleza, wakisema, Ole, ole, mji ule mkuu, ambao ndani yake wote waliokuwa na merikebu baharini walitajirika kwa sababu ya gharama yake kuu! kwa maana katika saa moja amewekwa ukiwa. 20 Shangilieni juu yake, enyi mbingu, nanyi mitume na manabii watakatifu; kwa sababu Mungu amewalipizia ninyi kisasi juu yake. 21 Kisha malaika mwenye nguvu akainua jiwe kama jiwe kuu la kusagia, akalitupa baharini, akisema, Ndivyo kwa nguvu mji ule mkuu Babeli utatupwa chini, wala hautaonekana tena kabisa. 22 Wala sauti ya wapiga kinubi, na wanamuziki, na wapiga filimbi, na wapiga tarumbeta haitasikiwa tena kamwe ndani yako; wala fundi wa kazi yo yote ile hatapatikana tena ndani yako; wala sauti ya jiwe la kusagia haitasikiwa tena kamwe ndani yako; 23 wala nuru ya taa haitang'aa tena kamwe ndani yako; wala sauti ya bwana-arusi na ya bibi-arusi haitasikiwa tena kamwe ndani yako; kwa sababu wafanyabiashara wako walikuwa wakuu wa dunia, kwa maana kwa uchawi wako mataifa yote yalidanganywa. 24 Nao ndani yake ilionekana damu ya manabii, na ya watakatifu, na ya wote waliouawa juu ya nchi.
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Mstari WA KWANZA-Na baada ya mambo haya nikaona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka kuu; na nchi ikang'aa kwa utukufu wake.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Aya YA PILI—Naye akapaza sauti kwa nguvu kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nayo imekuwa makao ya mapepo, na ngome ya kila roho mchafu, na kizimba cha kila ndege mchafu na achukiwayo.
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Aya YA TATU—Kwa maana mataifa yote wamekunywa mvinyo wa ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, na wafanyabiashara wa dunia wametajirika kwa utele wa anasa zake.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Malaika wa kwanza mwenye nguvu alishuka akiwa na ujumbe mkononi mwake, naye Yohana akaamriwa aende akakitwae kile kitabu kidogo na kukila. Malaika yule wa kwanza hutekeleza kazi ileile kama malaika wa Ufunuo kumi na nane, anayeiangaza dunia kwa utukufu wake. Hii ni kwa sababu malaika wa kwanza ni Alfa na malaika wa tatu ni Omega, na mwanzo siku zote huonyesha mwisho.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
"Yesu alimuagiza malaika mwenye nguvu kushuka na kuwaonya wakazi wa dunia kujiandaa kwa kuja kwake kwa mara ya pili. Malaika alipoondoka kutoka katika uwepo wa Yesu mbinguni, nuru yenye kung'aa sana na ya utukufu ilitangulia mbele yake. Niliambiwa kwamba utume wake ulikuwa kuuangazia dunia kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja." Maandishi ya Mapema, 245.
The first angel is verse one of Revelation eighteen.
Malaika wa kwanza ni aya ya kwanza ya Ufunuo kumi na nane.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Na baada ya mambo haya nikamwona malaika mwingine akishuka kutoka mbinguni, mwenye uwezo mkubwa; na nchi ikaangazwa kwa utukufu wake.
The second angel is verse two of Revelation eighteen.
Malaika wa pili ni aya ya pili ya Ufunuo sura ya kumi na nane.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Naye akapaza sauti kuu kwa nguvu nyingi, akisema, Umeanguka, umeanguka Babeli ule mkuu, na umekuwa maskani ya pepo, na pango la kila roho chafu, na kizimba cha kila ndege chafu na mwenye kuchukiwa.
The third angel is verse three of Revelation eighteen.
Malaika wa tatu ni aya ya tatu ya Ufunuo sura ya kumi na nane.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Kwa maana mataifa yote wamekunywa mvinyo wa ghadhabu ya uasherati wake, na wafalme wa nchi wamefanya uasherati pamoja naye, na wafanyabiashara wa nchi wametajirika kwa wingi wa anasa zake.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Wafalme wote hufanya uzinzi na yule kahaba wakati wa sheria ya Jumapili, kama inavyoonyeshwa kwa mfano katika aya ya tatu. Ujumbe wa malaika wa pili ni kwamba Babeli imeanguka, na hiyo ni aya ya pili. Utume wa malaika wa kwanza ulikuwa kuangaza dunia kwa utukufu wake, na hiyo ni aya ya kwanza. Aya ya kwanza ni 9/11. Aya ya pili ni mchakato wa kutenganisha ambao umeendelea miongoni mwa wanadamu tangu 9/11, na aya ya tatu ni sheria ya Jumapili. Kwa sababu hiyo, 9/11 ndio ujumbe wa malaika wa tatu, na vivyo hivyo sheria ya Jumapili. 9/11 ni onyo la kukaribia kwa sheria ya Jumapili kama linavyowakilishwa katika aya tatu za kwanza, na sauti nyingine ya aya ya nne ni sheria ya Jumapili. Sauti ya kwanza ya Ufunuo kumi na nane ni onyo la kukaribia kwa sheria ya Jumapili, na onyo hilo hubadilika kuwa uhalisia hai wakati wa sheria ya Jumapili.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
Kuanzia 9/11 hadi sheria ya Jumapili kunafananishwa na kipindi cha kuanzia "Njoo uone" la alfa katika ndoto ya Miller hadi "Njoo uone" la omega. Kati ya 9/11 na sheria ya Jumapili, vito vya thamani vinawekwa juu ya meza ya Miller iliyo katikati ya chumba, vinatawanywa na kufukiwa, kisha vinarudishwa na yule mtu wa kifagio cha vumbi. Malaika aliyeshuka mwaka 1840 akiwa na kitabu kidogo alikuwa malaika wa kwanza, wa alfa, aliyemwakilisha malaika aliyeshuka wakati wa 9/11. Malaika huyo anabainishwa katika sura ya kumi, Yohana anapoambiwa kwamba kitabu kingekuwa kitamu, lakini kingegeuka kuwa kichungu.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Yohana alikuwa akiwakilisha harakati ya malaika wa kwanza, iliyowakilishwa na Wamileraiti, na pia alikuwa akionyesha harakati ya wale mia arobaini na nne elfu. Kwanza kabisa, aliwakilisha nyakati za mwisho, kama manabii daima hufanya. Kwa sababu hiyo, aliambiwa mapema kwamba kitabu kingekuwa kitamu kisha chungu. Wamileraiti hawakujua hili mapema, lakini wale mia arobaini na nne elfu wanalazimika kulijua hili.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, kama mjumbe wa malaika wa kwanza, ndiye ishara kuu ya yule aliyekula kitabu kidogo. Kama msagaji alipaswa kutenganisha ngano na makapi, kisha kuisaga nafaka kuwa unga, na kutengeneza mkate uliopaswa kuliwa. Aliutoa mkate kwa kuuweka katikati ya chumba chake na kuwaita wote waliotaka, “njooni mkaone.” Lakini, kama ishara ya yule aliyelichukua kitabu kutoka mkononi mwa malaika, Miller, kama Yohana, anazizungumzia siku za mwisho za malaika wa tatu zaidi kuliko siku za mwanzo za malaika wa kwanza. Katika ndoto yake anaanza kwa kutuarifu kwamba alipokea ujumbe wake kwa mkono usioonekana. Malaika wa kwanza katika Ufunuo kumi ana kitabu kidogo mkononi mwake, lakini malaika wa Ufunuo kumi na nane, ambaye ni omega inayolingana na alfa ya mwaka 1840, hana kitabu kilichooneshwa mkononi mwake, na hicho ndicho kitabu ambacho Miller alipokea—kitabu kutoka kwa mkono usioonekana. “Njooni mkaone” ya Miller ni 9/11, na “njooni mkaone” ya mtu wa kifagio cha uchafu ni sheria ya Jumapili.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
Kati ya “njoo uone” ya alfa na ya omega upo ujumbe wa malaika wa pili, kwa kuwa alfa ni 9/11, yaani mstari wa kwanza wa sura ya kumi na nane, na mstari wa pili ni malaika wa pili anayehitimia katika mstari wa tatu, ambao ndio sheria ya Jumapili na “njoo uone” ya omega. Katika ndoto ya Miller, malaika wa pili na kuanguka kwa Babeli vinawakilishwa na matumizi ya neno “kutawanya” mara saba, ilhali simulizi kwa ujumla linabainisha kwamba ukweli unashindwa na kosa.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Malaika wa kwanza na wa tatu walishuka wakiwa na ujumbe ambao lazima uchukuliwe na kuliwa tarehe 11 Agosti 1840 na 9/11, mtawalia. Tarehe hizo mbili zinapatana na aya ya kwanza ya Ufunuo sura ya kumi na nane.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Kweli za msingi zilichapishwa mnamo Mei ya 1842, huku chati ya waanzilishi ya mwaka 1843 ikiwa alfa ya meza mbili za Habakuki. Mwaka 2012 Meza za Habakuki zilichapishwa, zikiendana na Mei ya 1842.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Wamileriti walipitia masikitiko yao ya kwanza tarehe 19 Aprili, 1844, tukio hilo likiwa mfano wa Julai 18, 2020. Wakati huo malaika wa pili aliwasili, na kuwasili kwake kulipatana na aya ya pili ya Ufunuo kumi na nane. Masikitiko hayo yaliashiria mwisho wa malaika wa kwanza. Hapo ndipo malaika wa pili aliwasili, na wakati wa kusubiri katika mfano wa wanawali ukaanza. Historia ya malaika wa kwanza yapasa kwenda sambamba na historia ya malaika wa pili, na inapotumiwa kwa namna hii, kuwasili kwa malaika wa pili kunalingana na kuwasili kwa malaika wa kwanza mwaka 1840 na 9/11.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Ulifika wakati wa kukawia mnamo 9/11, uliowakilishwa kwa mfano na Aprili 19, 1844. Katika 9/11, upepo nne wa Uislamu waliachiliwa, kisha wakazuiliwa. Upepo hao nne wa Yohana ndio upepo mkali wa Isaya, nao pia ni upepo wa mashariki wa unabii; na malaika wa kutia muhuri anapopaa hutoka mashariki. Anapopaa, anapaza sauti "Zuieni, zuieni, zuieni, zuieni" mara nne, kulingana na Dada White. Wakati wa kukawia unaoanza kwa kuwasili kwa malaika wa pili umeakisiwa kama upepo nne wakizuiliwa hadi wale mia arobaini na nne elfu watakapotiwa muhuri.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Baada ya kukatishwa tamaa kwa mara ya kwanza, Samuel Snow aliongozwa kuweka pamoja ujumbe wa Kilio cha Usiku wa Manane, na hivyo akawa kielelezo cha sauti ya mtu aliaye nyikani mnamo Julai 2023.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
Katika mkutano wa kambi huko Exeter, utengano wa wanawali uliokuwa kwa msingi wa mafuta ya mtihani uliwachuja na pia kuwatakasa Wamileraiti, kwa mwafaka na kazi ya Mjumbe wa Agano. Mkutano wa kambi huko Exeter uliwakilisha kutiwa muhuri, kwa maana kazi hiyo kisha ilisonga mbele kama wimbi la mafuriko, au kama jeshi lenye uweza, hadi malaika wa tatu alipowasili tarehe 22 Oktoba 1844. Ufunguo wa historia hiyo ni utengano.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Malaika wa pili hufanya kazi ya utengano anapowasili, kama alivyofanya katika kukatishwa tamaa la kwanza, nayo ilimalizika kwa utengano wa Oktoba 22. Katikati ya matengano hayo mawili ujumbe wa malaika wa pili ulitangazwa. Malaika wa pili ni utengano wa hatua kwa hatua hadi kufikia jaribio la mwisho la mafuta. Jaribio hilo la mwisho la mafuta hupelekea kipimo cha lakmusi cha malaika wa tatu. Kipimo hicho cha lakmusi kilikuwa msalaba kwa Yesu, na Bustani ya Gethsemane, maana yake "bustani ya kukamulia mafuta," ilitangulia kipimo cha lakmusi cha msalaba, na jaribio la mafuta ya mabikira lilitangulia mlango uliofungwa wa mwaka 1844.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Jaribio la mwisho, linalofuatwa na hukumu, lilikuwa jaribio la kumi kwa Israeli ya kale. Kisha wakahukumiwa kufa jangwani. Iwe ni Kadeshi, Gethsemane au Exeter; jaribio la mwisho kabla ya hukumu, ambapo makundi mawili hutenganishwa, linabainisha jaribio la mwisho baada ya 2023, linalotangulia hukumu ya mlango uliofungwa ya Sheria ya Jumapili. Jaribio hilo la mwisho ndilo kutiwa muhuri. Jaribio la mwisho au la mwisho kabisa linaashiria kuwepo kwa jaribio la kwanza.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
Mwaka 2023, wakati wa kukawia ulimalizika wakati Simba wa kabila la Yuda alipoondoa mkono Wake, akayaondolea muhuri maono hayo yaliyokuwa ya kukawia. Ndipo kazi ya Samuel Snow ikaanza.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Ikiwa tutaweka sambamba vipindi vya malaika wa kwanza na wa pili, vinabainisha kushuka kwa malaika aliye na ujumbe unaowapima watu wa Mungu kwa mwitikio wao kwa amri ya kuchukua na kula ujumbe huo. Ujumbe wa msingi kisha huwekwa hadharani, hadi ujumbe huo wa msingi unaposhindwa. Ndipo malaika wa tatu anawasili. Kipindi cha malaika wa tatu ni ile miaka kumi na tisa ya omega ya 742 Kabla ya Kristo hadi 723 Kabla ya Kristo.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Kipindi cha 1844 hadi 1863, na kipindi cha 742 KK hadi 723 KK, vinakwenda sambamba, na pia vinakwenda sambamba na vipindi vya malaika wa kwanza na wa pili. Ile mistari minne ya historia ya kinabii inalingana na 9/11 hadi sheria ya Jumapili. Ile mistari mitano ndiyo historia ya alfa ya Miller "njoo uone" na omega ya Kristo "njoo uone."
Four times Seven
Nne mara saba
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Likifahamika ipasavyo, Mambo ya Walawi sura ya ishirini na sita hutaja “mara saba” mara nne, na “mara saba” ni ishara ya Miller na ujumbe wake. Mnamo 1842, ufahamu wa Miller kuhusu “mara saba” uliwekwa rasmi katika chati ya 1843 ambayo Dada White anasema “iliyoelekezwa na mkono wa Bwana,” na “haipaswi kubadilishwa.” Miaka saba baadaye Miller alikufa mwaka 1849, na miaka saba baadaye ujumbe wa “mara saba” ukawekwa katika kumbukumbu na Hiram Edson, na miaka saba baadaye ukakataliwa.
In 1842 the first table of Habakkuk was published.
Mnamo mwaka wa 1842, jedwali la kwanza la Habakuki lilichapishwa.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Mnamo mwaka 1849, mjumbe wa Alfa wa “mara saba” katika mchoro wa 1843 alifariki.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Mnamo mwaka 1856, mjumbe wa omega wa “nyakati saba” kwenye chati ya 1850 alipuuzwa.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
Mwaka 1863 vibao viwili vya Habakuki vilikataliwa, na chati ya mwaka 1863 ikachapishwa.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Mchoro wa Kimungu uliochapishwa mwanzoni na mchoro wa kibinadamu uliochapishwa mwishoni. Katikati, wajumbe wawili hutambuliwa, kwa maana ujumbe wa pili daima huwa maradufu.
First angel
Malaika wa kwanza
In 1842 the first table of Habakkuk was published.
Mnamo mwaka wa 1842, jedwali la kwanza la Habakuki lilichapishwa.
Second angel
Malaika wa pili
In 1849 the old messenger of the 1843 chart dies.
Mnamo mwaka 1849, yule mjumbe mzee wa chati ya 1843 alifariki.
In 1856 the new messenger of the 1850 chart is ignored.
Mnamo mwaka 1856, mjumbe mpya wa chati ya 1850 alipuuzwa.
Third angel
Malaika wa tatu
In 1863 the message is rejected and the 1863 chart was published.
Mnamo mwaka wa 1863 ujumbe huo unakataliwa, na chati ya 1863 ilichapishwa.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Kipindi cha miaka ishirini na moja kinachowakilisha ishara nne za “nyakati saba,” zikiwa zimepishana kwa vipindi sawa vya miaka saba. Ujumbe wa alfa unachapishwa (1842), mjumbe wa alfa anakufa (1849), mjumbe wa omega anapuuzwa (1856) na ujumbe wa omega unakataliwa (1863), yakitia mfano wa 2012; 18 Julai 2020; 2023; na sheria ya Jumapili inayokuja hivi karibuni. Kifo cha Miller mwaka 1849 kinalingana na 18 Julai 2020. Mjumbe na ujumbe walifufuliwa mwaka 2023. Ujumbe wa omega sasa unaondolewa muhuri, na kisha unafuatiwa na sheria ya Jumapili ya mwaka 1863.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Katika harakati ya Wamileraiti, ujumbe uliwekwa imara kisha mjumbe akafa. Katika harakati sambamba, ujumbe uliwekwa imara kisha ujumbe ukafa. Ujumbe huo ulifufuliwa mnamo 1856 na tena mnamo 2023. Uasi wa imani ndio utambulisho wa mwaka 1863, na ushindi ndio utambulisho wa mwenzake katika sheria ya Jumapili. Kabla ya uasi wa imani wa 1863 na ushindi wa sheria ya Jumapili, kunawekwa wazi kufunguliwa kwa mwanga wa omega wa jiwe la kilele la "nyakati saba" za 1856; hili limekuwa hivyo tangu 2023.
We will continue in the next article.
Tutaendelea katika makala ijayo.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: "nia" na "kofia ya chuma" - "mlinzi mwenye azimio thabiti", "mlezi aliyeazimia", au "mpiganaji mwenye nia imara."
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Msagaji: mtu anayeendesha kinu, hususan kinu cha kusaga nafaka kuwa unga.
Strong-willed warrior
Shujaa mwenye azimio thabiti
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
Mkulima mwadilifu, mnyofu wa moyo, ambaye alikuwa ameongozwa kutia shaka mamlaka ya kimungu ya Maandiko Matakatifu, ilhali kwa dhati alitamani kuujua ukweli, ndiye mtu aliyeteuliwa kwa namna ya pekee na Mungu kuongoza katika kutangaza ujio wa pili wa Kristo. Kama wanamageuzi wengine wengi, William Miller katika maisha yake ya mapema alipambana na umaskini, na hivyo akajifunza masomo makuu ya bidii na kujikana nafsi. Watu wa familia alikotoka walitambulishwa na roho ya kujitegemea yenye kupenda uhuru, na uwezo wa kustahimili, pamoja na uzalendo wa ari kuu, sifa ambazo pia zilidhihirika kwa namna bayana katika tabia yake. Baba yake alikuwa kapteni katika jeshi la Mapinduzi, na hali ngumu za maisha ya awali ya Miller zinaweza kufuatiliwa hadi kwa majitoleo aliyoyatoa katika mapambano na mateso ya kipindi kile chenye misukosuko.
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
Alikuwa na umbile thabiti la mwili na afya njema, na hata katika utoto wake alitoa ushahidi wa nguvu za kiakili zilizozidi za kawaida. Kadiri alivyozidi kukua, hili lilidhihirika zaidi. Akili yake ilikuwa hai na imekuzwa vyema, na alikuwa na kiu kali ya maarifa. Ingawa hakufurahia faida za elimu ya chuo, upendo wake wa kusoma na desturi ya kutafakari kwa makini na kuchambua kwa makini vilimfanya awe mtu wa hukumu ya busara na mitazamo mpana. Alikuwa na tabia ya kimaadili isiyoweza kulaumiwa na sifa inayotamanika, akiheshimiwa kwa ujumla kwa uadilifu, uchumi, na hisani. Kwa nguvu na bidii alijipatia mapema mali ya kujitosheleza, ingawa mazoea yake ya kusoma bado yalidumishwa. Alitekeleza kwa sifa njema nyadhifa mbalimbali za kiraia na za kijeshi, na njia za kuelekea utajiri na heshima zilionekana kumfungukia kwa upana. Pambano Kuu, 317.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
Maarifa ya Mungu hayapatikani bila juhudi za kiakili, wala bila sala ya kuomba hekima ili uweze kutenganisha makapi kutoka katika punje safi ya kweli, makapi ambayo wanadamu na Shetani wameyatumia kupotosha mafundisho ya kweli. Shetani na muungano wake wa mawakala wa kibinadamu wamejitahidi kuchanganya makapi ya kosa na ngano ya kweli. Tunapaswa kwa bidii kutafuta hazina iliyositirika, na kutaka hekima kutoka mbinguni ili kutenganisha mabuni ya kibinadamu na amri za Kimungu. Roho Mtakatifu atamsaidia mtafutaji wa kweli kuu na za thamani zinazohusiana na mpango wa ukombozi. Napenda kuwakazia wote kwamba usomaji wa juujuu wa Maandiko haukutoshi. Lazima tutafute kwa bidii, na hili linamaanisha kutenda yote ambayo Neno linadokeza. Kama vile mchimba madini anavyochunguza kwa shauku ardhi ili kugundua mishipa yake ya dhahabu, vivyo hivyo mnapaswa kuchunguza Neno la Mungu kwa ajili ya ile hazina iliyositirika ambayo Shetani kwa muda mrefu amejitahidi kuificha kwa mwanadamu. Bwana asema, ‘Mtu ye yote akitaka kufanya mapenzi yake, atajua habari ya mafundisho hayo.’ Yohana 7:17, Toleo Lililorekebishwa.
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
Neno la Mungu ni kweli na nuru, nalo liwe taa ya miguu yenu, kuwaongoza kila hatua ya njia hadi malangoni mwa mji wa Mungu. Ni kwa sababu hii Shetani amefanya juhudi za kufa na kupona kuzuia njia iliyoinuliwa ambayo imetengenezwa kwa ajili ya waliokombolewa na Bwana kuitembea. Hampaswi kupeleka mawazo yenu katika Biblia, na kufanya maoni yenu kuwa kitovu ambacho ukweli unapaswa kukizungukia. Mnapaswa kuyaweka kando mawazo yenu penye mlango wa uchunguzi, na kwa mioyo iliyonyenyekezwa na iliyotiishwa, nafsi zenu zikiwa zimefichwa katika Kristo, kwa sala ya bidii, mtafute hekima kutoka kwa Mungu. Mnapaswa kuhisi kwamba lazima mjue mapenzi ya Mungu yaliyofunuliwa, kwa kuwa yanahusu ustawi wenu wa kibinafsi wa milele. Biblia ni mwongozo ambao kwa njia yake mnaweza kujua njia ya uzima wa milele. Mnapaswa kutamani, kuliko vyote, kwamba mjue mapenzi na njia za Bwana. Msitafute kwa kusudi la kupata mafungu ya Maandiko mnayoweza kuyatafsiri ili kuthibitisha nadharia zenu; kwa kuwa neno la Mungu latangaza kwamba hili ni kupotosha Maandiko kwa maangamizi yenu wenyewe. Lazima mjivue kila upendeleo, na mje kwa roho ya maombi katika uchunguzi wa neno la Mungu. Review and Herald, 11 Septemba, 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
William Miller alizaliwa katika Pittsfield, jimbo la Massachusetts. Elimu yake rasmi ilikuwa ya miezi kumi na nane tu, lakini akajielimisha mwenyewe kwa mazoea yake thabiti ya kusoma. Aidha, mapema alianza kuandika, akitunga mashairi na kutunza shajara. Usomaji wake ulimkutanisha na waandishi wasioamini waliomwelekeza kuelekea Udeisti. Mwishoni mwa miaka yake ya ishirini akawa hakimu wa amani, na akapigana katika Vita vya 1812. Matukio kadhaa wakati wa mzozo huu yalielekeza mawazo yake kwa Mungu wa kibinafsi. Kufikia mwaka 1816 aliongoka, akaanza kusoma Biblia kwa bidii. Aliandika, 'Maandiko . . . yakawa furaha yangu, na katika Yesu nilipata rafiki.'
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
Ifikapo mwaka 1818, katika uchunguzi wake wa unabii, alihitimisha kwamba Yesu angerejea ‘kama mwaka wa 1843’. Mnamo 1831 akaanza kushiriki matokeo ya uchunguzi wake hadharani katika mikusanyiko midogo, baada ya kusadikiwa kwa nguvu na kupata mwongozo wa kimajaliwa kufanya hivyo. Baada ya kukutana na J. V. Himes, mhariri mashuhuri, mnamo 1839, njia ikafunguka ya kuhubiria makundi makubwa katika miji mikubwa. Ingawa alipingwa na wengi, mahubiri yake, pamoja na ya wengine waliokumbatia ujumbe wa Adventi, yalileta athari kubwa, na hadi watu 100,000 wakakubali imani ya ujio wa karibu wa Kristo. Ellen Harmon alimsikia huko Portland, Maine, mnamo Machi 1840, alipokuwa na umri wa miaka kumi na miwili. Alisimulia, “Bwana Miller alifuatilia unabii kwa usahihi uliowatia hakika mioyoni mwa wasikilizaji wake. Alisisitiza vipindi vya kinabii, na akatoa ushahidi mwingi kuimarisha msimamo wake. Kisha mwito wake wenye uzito na nguvu, pamoja na maonyo yake kwa wale ambao hawakuwa wamejiandaa, uliwateka makutano kana kwamba walikuwa wametiwa bumbuazi.” Life Sketches, 20.