Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Kwa namna iliyo bora, makanisa saba na mihuri saba yapaswa kufahamika kama alama sambamba zinazowakilisha mikondo ya ndani na ya nje ya historia ileile. Pia ni muhimu kutambua kwamba, wakati wa kuzingatia makanisa matatu ya mwisho na mihuri mitatu ya mwisho, mkondo wa kihistoria unaoonyesha mwendelezo wa historia si mada kuu ya alama hizo. Makanisa yanapotumiwa katika muktadha wa historia sambamba, mwendelezo wa historia ni kipengele muhimu cha uashiria huo, lakini sivyo ilivyo makanisa matatu ya mwisho na mihuri mitatu ya mwisho yanapotazamwa kama alama zenyewe kwa zenyewe.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Makanisa matatu ya mwisho, kama ishara, yanahusu uhusiano kati ya makundi matatu na mienendo ya mwingiliano wa makundi hayo matatu ya waabudu yanayowakilishwa na makanisa mbalimbali. Mihuri mitatu ya mwisho inawatambulisha watu wa Mungu, ambao wanawakilishwa na Musa na Eliya. Eliya anawakilisha mia na arobaini na nne elfu, na Musa anawakilisha waliokufa wenye haki.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa sababu ya neno la Mungu, na kwa ushuhuda waliokuwa nao; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa Kweli, hutahukumu na kulipiza kisasi damu yetu juu ya wale wakaao juu ya nchi? Na kila mmoja wao akapewa vazi jeupe; na wakaambiwa kwamba wapumzike bado kitambo kidogo, hata watakapotimia pia watumwa wenzao na ndugu zao, watakaouawa kama wao walivyouawa. Na alipoifungua muhuri wa sita, tazama, palikuwa na tetemeko kuu la nchi; na jua likawa jeusi kama gunia la singa, na mwezi ukawa kama damu; na nyota za mbinguni zikaanguka juu ya nchi, kama vile mtini hutupa mapooza yake, unapotikiswa na upepo wenye nguvu. Na mbingu ikajitenga kama gombo la kitabu linapokunjwa pamoja; na kila mlima na kisiwa vikahama kutoka mahali pao. Na wafalme wa nchi, na wakuu, na matajiri, na majemadari wakuu, na wenye nguvu, na kila mtumwa, na kila mtu huru, wakajificha katika mapango na ndani ya miamba ya milima; nao wakaambia milima na miamba, Tuangukieni, mtufiche mbali na uso wake yeye aketiye juu ya kiti cha enzi, na kutoka kwa hasira ya Mwana-Kondoo; kwa maana siku ile kuu ya hasira yake imekuja; nani awezaye kusimama? Ufunuo 6:9-17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Dada White anatufahamisha kwamba muhuri wa tano unazungumzia “kipindi cha wakati ujao.” Mistari ya muhuri wa tano inauliza ni lini Mungu angeuhukumu upapa kwa kuua watu wa Mungu wakati wa Zama za Giza. Jibu lilitolewa kwamba katika “siku za mwisho” Mungu angeuhukumu upapa kwa mauaji yao na pia kwa kundi jingine la wafia-dini wa kipapa ambao pia wangeuawa na upapa wakati wa mgogoro wa sheria ya Jumapili.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
"Na alipofungua muhuri wa tano . . . [Ufunuo 6:9-11]. Hapa Yohana alionyeshwa maono ambayo hayakuwa halisi, bali yale ambayo yangekuwapo katika kipindi cha wakati ujao." Manuscript Releases, juzuu ya 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Uvuvio pia unathibitisha kwamba roho zilizo chini ya madhabahu, ambazo zinataka kujua ni lini Mungu ataihukumu upapa, zina uhusiano na sauti mbili za malaika anayeng’arisha dunia kwa utukufu wake katika sura ya kumi na nane ya Ufunuo.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
Alipofunguliwa muhuri wa tano, Yohana wa Ufunuo katika maono aliona chini ya madhabahu wale waliouawa kwa ajili ya Neno la Mungu na ushuhuda wa Yesu Kristo. Baada ya haya yakaja matukio yaliyoelezwa katika sura ya kumi na nane ya Ufunuo, wakati wale waaminifu na wa kweli wanaitwa kutoka Babeli. Ufunuo 18:1-5 imenukuliwa. Manuscript Releases, juzuu ya 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Katika Ufunuo 18, hukumu ya Kanisa Katoliki ni maradufu, kwa maana hapo ndipo linaadhibiwa si tu kwa wale watakaouawa nalo katika ‘siku za mwisho,’ bali pia kwa wahanga wa mauaji wakati wa Enzi za Giza za utawala wa kipapa.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama alivyowalipa ninyi, na mwongeze maradufu kwake kwa kadiri ya matendo yake; katika kikombe alichokijaza, mjazeni kwake maradufu. Ufunuo 18:4-6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Muhuri wa sita hutoa mojawapo ya vielelezo maarufu vya Biblia vya matukio yanayotangulia mara moja Kurudi kwa Pili kwa Kristo wakati wa mapigo saba ya mwisho. Unahitimishwa kwa utangulizi wa sura ya saba ya Ufunuo, ambao hutoa jibu kwa swali lililoibuliwa katika mstari wa mwisho wa muhuri wa sita, ‘ni nani atakayeweza kusimama’. Kuna makundi mawili yatakayosimama kama ishara ya Mungu katika mgogoro wa sheria ya Jumapili, mgogoro unaohitimika wakati mapigo saba ya mwisho yanapowasili. Makundi hayo mawili ni mia moja arobaini na nne elfu wanaowakilishwa na Eliya, na ‘mkutano mkubwa’ unaowakilishwa na Musa. Alama hizi mbili za Musa na Eliya zilitambuliwa awali kama wale wanaosimama mwishoni mwa dunia, kwa kuwa wote wawili walisimama pamoja na Kristo katika Mlima wa Kubadilika Sura.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Kundi la kwanza la mashahidi wa kipapa wa Enzi za Giza walipewa mavazi meupe, na kundi la pili, ambalo wale wa kwanza waliambiwa wasubiri hadi litimie, ndilo “umati mkubwa” ambao pia wamevaa mavazi meupe. Mihuri ya tano na ya sita haitoi historia iliyo sambamba ya makanisa ya tano na ya sita; badala yake inatoa ushuhuda kuhusu makundi mawili yanayosimama kama bendera ya Bwana katika “siku za mwisho.” Makundi hayo mawili ndio wanaotangaza ujumbe wa sauti zile mbili katika Ufunuo sura ya kumi na nane. Ujumbe huo unaotangazwa wakati huo unaandamana na kumiminwa kwa Roho Mtakatifu kama inavyoonyeshwa kwa mfano na historia ya Pentekoste na historia ya Kilio cha Usiku wa Manane mwanzoni mwa Uadventista.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Malaika anayeshiriki katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Kazi ya kiwango cha dunia nzima na yenye nguvu isiyo ya kawaida inatabiriwa hapa. Harakati ya Adventi ya 1840-44 ilikuwa udhihirisho mtukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari ulimwenguni, na katika baadhi ya nchi kulikuwa na shauku ya kidini kubwa kuliko zote iliyowahi kushuhudiwa katika nchi yoyote tangu Mageuzi ya karne ya kumi na sita; lakini haya yote yatapitwa na harakati kuu yenye nguvu itakayokuwa chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Kazi hiyo itafanana na ile ya Siku ya Pentekoste. Kama vile 'mvua ya awali' ilivyotolewa, katika kumiminwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuota kwa mbegu ya thamani, vivyo hivyo 'mvua ya baadaye' itatolewa mwishoni mwake kwa kukomaza mavuno. 'Ndipo tutamjua, tukiendelea kumjua Bwana; kutokea kwake kumeandaliwa kama asubuhi; naye atakuja kwetu kama mvua, kama mvua ya baadaye na ya awali juu ya nchi.' Hosea 6:3. 'Basi furahini, enyi wana wa Sayuni, na shangilieni katika Bwana Mungu wenu; kwa maana amewapeni mvua ya awali kwa kiasi, naye atasababisha inyeshe kwenu mvua, mvua ya awali, na mvua ya baadaye.' Yoeli 2:23. 'Katika siku za mwisho, asema Mungu, nitamimina Roho Wangu juu ya wote wenye mwili.' 'Na itakuwa kwamba kila mtu atakayeliitia jina la Bwana ataokolewa.' Matendo ya Mitume 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
Kazi kuu ya injili haitahitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule ulioutambulisha mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza mwanzoni mwa injili utatimizwa tena katika mvua ya mwisho mwishoni mwake. Hapa ndipo 'nyakati za kuburudishwa' ambazo mtume Petro alizitazamia aliposema: "Basi tubuni, mkageuke, ili dhambi zenu zifutwe, zitakapokuja nyakati za kuburudishwa zitokazo kwa uwepo wa Bwana; naye atamtuma Yesu." Matendo 3:19, 20. Pambano Kuu, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Baada ya muhuri wa sita kuibua swali linalowatambulisha Eliya na Musa wanaowakilishwa katika sura ya saba ya Ufunuo, muhuri wa saba unafunguliwa na unaelezea kumiminwa kwa Roho Mtakatifu juu ya makundi hayo mawili. Yapaswa kutambuliwa kwamba katika maelezo hayo kuna ukimya wa nusu saa. Kumiminwa kwa mvua ya mwisho kunakowakilishwa na kufunguliwa kwa muhuri wa saba kunajumuisha kipindi cha ukimya.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Na alipoifungua muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Nikaona wale malaika saba waliokuwa wamesimama mbele za Mungu; nao wakapewa tarumbeta saba. Na malaika mwingine akaja, akasimama penye madhabahu, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili autoe pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyokuwa mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapaa mbele za Mungu kutoka mkononi mwa yule malaika. Kisha yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa duniani; kukawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1-5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Kama ilivyotajwa tu katika kifungu katika The Great Controversy, mvua ya mwisho huanza kumiminwa wakati malaika mwenye nguvu anaposhuka na kuiangaza dunia kwa utukufu wake. Mvua ya mwisho ilianza wakati "majengo makubwa ya Jiji la New York yaliangushwa" tarehe 11 Septemba 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
"Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Mnamo tarehe 11 Septemba 2001, mvua ya mwisho ilianza kunyesha, na mvua hiyo ikamiminika juu ya wale wanaowakilishwa na Eliya na Musa, ikiwa ni pamoja na kipindi cha ukimya. Kipindi cha ukimya kwa Musa na Eliya pia kinawakilishwa katika sura ya kumi na moja ya Ufunuo, ambapo Musa na Eliya, wale manabii wawili waliotesa ulimwengu, “waliuawa” mitaani. Lakini baada ya siku tatu na nusu walitoka katika pango la Horebu na kupaa mbinguni. Katika historia ya mvua ya mwisho, ujumbe unaowakilishwa na wale wajumbe wawili unauawa na kutupwa mitaani, lakini hauzikwi hadi wao wafufuliwe. Huu ni miongoni mwa kweli za msingi ambazo Simba wa kabila la Yuda anazifunua sasa.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Mihuri mitatu ya mwisho inabainisha harakati ya mwisho ya watu wa Mungu kama inavyowakilishwa na Eliya na Musa. Harakati hiyo hufa na kufufuka. Ni harakati, kwa kuwa Uadventista ulianza kama harakati iliyoendelea hadi 1863 walipoweka kando ukweli wa kwanza ambao William Miller aliongozwa kuutambua. Mwaka 1863 harakati hiyo ilimalizika, kwa kuwa mwaka huo huo wakawa kanisa kisheria. Alfa na Omega anasisitiza kwamba ikiwa Aliianza watu Wake waliosalia kama harakati, Ataimaliza pia kama harakati.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Sasa tumemaliza muhtasari wa makanisa saba na mihuri saba. Katika mihuri mitatu ya mwisho tunaona makundi mawili ya waliokombolewa yanayowakilishwa na Musa na Eliya. Mihuri hiyo yote inashuhudia juu ya malaika mwenye nguvu wa Ufunuo kumi na nane. Aliposhuka tarehe 11 Septemba, 2001, makundi mawili ya waliokombolewa yaliingia katika mchakato wa utakaso uliokusudiwa kufichua na kutenganisha makundi mawili ya waabudu ndani ya harakati mwishoni mwa Uadventista kama ilivyotanguliwa kwa mfano na harakati mwanzoni mwa Uadventista. Danieli anabainisha kwamba kundi moja, analoliita waovu, halitaelewa kuongezeka kwa maarifa, bali wenye hekima wataelewa. Mathayo anatufahamisha kwamba wale wasioelewa maarifa ambayo yameondolewa muhuri hutambulishwa kama wanawali wapumbavu. Wanawali werevu wanaonyesha katika mgogoro wa usiku wa manane kwamba waliielewa na wanamiliki ongezeko la maarifa. Werevu na wapumbavu wanawakilishwa na kanisa la Filadelfia au kanisa la Laodikia. Wanawali waovu, wapumbavu wa Laodikia watatapikwa kutoka kinywani mwa Bwana, na wenye hekima wanapokea jina la Mungu, au tabia Yake, katika vipaji vya nyuso zao. Ikiwa kanisa la sita la Filadelfia linawakilisha wenye hekima, inawezekanaje kwamba kanisa la saba la Laodikia linawakilisha waovu? Kama ndivyo ilivyo, mlolongo huo hauko katika mpangilio, sivyo? Jibu, bila shaka, linatatuliwa na Alfa na Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Hapo mwanzo wa watu wa kwanza wa Mungu walioitwa kwa jina Lake, Israeli ya kale, Musa alikuwa mfano wa Kristo mwishoni mwa watu hao walioitwa kwa jina Lake.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Kwa maana Musa kweli aliwaambia baba zetu, Bwana Mungu wenu atawainulieni nabii miongoni mwa ndugu zenu, kama mimi; huyo mtamsikia katika mambo yote atakayowaambia. Na itakuwa kwamba kila mtu asiyemsikia nabii huyo ataangamizwa miongoni mwa watu. Matendo ya Mitume 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Mwishoni mwa watu wa kwanza wa Mungu waliotajwa kwa jina, Yohana Mbatizaji alikuwa mjumbe wa Eliya aliyeandaa njia kwa ujio wa kwanza wa Kristo. Kisha Yesu angeleta sadaka yake msalabani, na baadaye angeanza kazi yake ya Ukuhani Mkuu katika Patakatifu la Hekalu la Mbinguni. Mwanzoni mwa watu wa pili wa Mungu waliotajwa kwa jina, Israeli ya kisasa, William Miller alikuwa mjumbe wa Eliya aliyeandaa njia kwa Ujio wa Pili wa Kristo. Kisha Yesu akaingia ghafula katika Patakatifu pa Patakatifu na kuanza hukumu. Mwishoni mwa watu wa pili wa Mungu waliotajwa kwa jina, mjumbe wa mwisho wa Eliya aliandaa njia ili Kristo aanze kipindi cha hukumu ya walio hai, hitimisho la kazi yake kama Kuhani Mkuu wa Mbinguni, na Ujio wake wa Pili.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller ni ishara si ya mjumbe tu, bali pia ya harakati alizohusishwa nazo.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
Kwa kutetemeka, William Miller alianza kuwafunulia watu mafumbo ya ufalme wa Mungu, akiwaongoza wasikilizaji wake kupitia unabii hadi ujio wa pili wa Kristo. Kadiri alivyofanya bidii, ndivyo alivyopata nguvu zaidi. Kama vile Yohana Mbatizaji alitangaza ujio wa kwanza wa Yesu na akaandaa njia ya kuja Kwake, vivyo hivyo William Miller na wale walioungana naye walitangaza ujio wa pili wa Mwana wa Mungu....
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
"Maelfu waliongozwa kuikubali kweli iliyohubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya ili kutangaza ujumbe." Maandishi ya Mapema, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Hapo mwanzo wa Israeli ya kale Mungu alimwita Musa, ambaye alipokea miaka arobaini ya elimu iliyoharibika huko Misri, elimu iliyohitaji miaka arobaini ya kuishi nyikani katika jaribio la kuondoa ushawishi wa Misri katika tabia yake. Miaka arobaini baada ya kuzaliwa kwake, akielewa kwamba amechaguliwa kuwaongoza watu wa Mungu kutoka Misri, Musa alitumia nguvu za kibinadamu na kumuua yule Mmisri. Miaka arobaini baadaye, kwenye kichaka kilichowaka moto, alikaidi wito wa Mungu. Baada ya hatimaye kukubali wito huo, alipuuza amri ya kumtahiri mwanawe hadi alipotishiwa kifo. Kwenye mpaka wa Nchi ya Ahadi, alikaidi na kuupiga Mwamba mara ya pili. Hapo mwanzo wa Israeli ya kale, Musa alikuwa na sifa za tabia za Mlaodikia. Hata hivyo, katika kufanya hivyo bado alitimiza wito wake wa juu na mtakatifu, ikiwemo kuwa kielelezo cha Kristo mwishoni mwa Israeli ya kale. Kristo, aliyepambana na Wayahudi wabishi, au wale waliodai kuwa Wayahudi lakini hawakuwa, aliwakilisha tabia ya Mfiladelfia. Hapo mwanzo wa Israeli ya kale Musa aliwakilisha Mlaodikia anayehitaji dhahabu, dawa ya macho na mavazi meupe. Mwishoni Kristo ni Mfiladelfia.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Mwanzoni mwa Uadventista, William Miller, aliyeakilishwa na wale wachache huko Sardi ambao hawakuwa wameitia unajisi mavazi yao, aliwakilisha mtu wa Filadelfia, kama ilivyokuwa pia kwa harakati iliyohusishwa naye. Mwishoni mwa Uadventista, harakati iliyotambua wakati wa mwisho mwaka 1989 ilikuwa ya Laodikia sawa na alivyokuwa Musa. Harakati ya Wamillerite ni mfano wa harakati ya Future for America, pamoja na tanbihi ya kinabii kwamba harakati ya kwanza ilitimizwa na watu wa Filadelfia katika wakati wa Filadelfia, na harakati ya mwisho inatimizwa na watu wa Laodikia katika wakati wa Laodikia.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Mimi ndiye shahidi wa sehemu nyingi zaidi za historia ya kinabii ya harakati hii kuanzia 1989 kuliko mtu yeyote mwingine aliyehusishwa na historia ya Future for America, na nashuhudia kwamba binafsi nilitembea katika historia hiyo kuanzia 1989 na kuendelea nikiwa Mwadventista wa Laodikia aliyeidhinishwa. Kuna nafsi nyingi katika njia hiyo ambazo zingeunga mkono ushuhuda wangu. Naweza pia kushuhudia kwa yakini kwamba wale waliokuwa wamehusishwa na harakati hiyo mwishoni mwa Uadventista walikuwa pia Waadventista wa Laodikia walioidhinishwa. Watu wa kwanza walioitwa kwa jina huanza na Mlaodikia anayegeuka kuwa Mfiladelfia na huishia na Mfiladelfia. Watu wa pili walioitwa kwa jina huanza na Mfiladelfia na huishia na Mlaodikia ambaye anaitwa kuwa Mfiladelfia. Hii ndiyo sahihi ya Alfa na Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Licha ya upofu wa kiroho mbaya na wa kusikitisha wa kiongozi na wale waliojiunga naye, Mungu bado aliongoza na kudhibiti alama za kinabii zilizotukia kuanzia 1989 hadi sasa. Licha ya uchi na umaskini wa kiroho wa kiongozi na wale waliojiunga naye, Mungu bado alikuwa akiongoza kufunuliwa kwa kweli alizoona zinafaa kufunuliwa. Katika rehema zake ambazo hazitengwi kamwe na "kweli" yake, aliunda mchakato wa utakaso ulioruhusu Mlaodikia kufa na kisha kufufuliwa kama Mfiladelfia. Kifo hicho na ufufuo huo vilionyeshwa kwa mfano na waandishi wa vitabu vya Danieli na Ufunuo, ambao wote wawili waliuawa na kufufuliwa kama ishara. Yohana alifufuliwa kutoka kwenye mauti ya kutupwa katika chungu cha mafuta yanayochemka, Danieli kutoka kwenye tundu la simba wenye njaa. Hivyo, vitabu viwili, ambavyo ni kitabu kimoja, vinatia mkazo katika ishara ya kifo na ufufuo kama sehemu ya ujumbe unaofunuliwa sasa.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Kadiri harakati katika ‘siku za mwisho’ za hukumu ya uchunguzi (iliyowakilishwa kwa mfano na harakati ya Wamilleri) ilipokaribia mwisho wa nyakati, Mungu alipanga kwamba kiongozi na harakati hiyo wauawe kisha wafufuliwe. Katika muktadha wa makanisa saba, Laodikia iliuawa tarehe 18 Julai 2020 na ingefufuliwa kama Filadelfia kabla ya sheria ya Jumapili inayokaribia. Harakati hiyo iliyofufuliwa ingekuwa miongoni mwa makanisa saba, lakini ingekuwa ya nane. Harakati hiyo ingekuwa ya nane, yaani ya zile saba.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Siri hii ya kinabii imeungwa mkono katika Kitabu cha Ufunuo kwa ushahidi kadhaa, ingawa hadi sasa haikutambuliwa. Katika kipindi hiki tunachoingia sasa, tunaingia kwenye jaribu la picha ya mnyama, ambalo Dada White anatufahamisha kuwa ndilo jaribu linalokuja kabla ya sheria ya Jumapili. Ni wakati wa sheria ya Jumapili ndipo muhuri wa Mungu unatiwa juu ya Wafiladelfia wa historia hiyo. Lakini ni lazima wapite jaribu la picha ya mnyama linalokuja kabla ya kufungwa kwa mlango wa rehema.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
Bwana amenionyesha wazi kwamba sura ya mnyama itaundwa kabla ya mlango wa rehema kufungwa; kwa maana itakuwa jaribu kuu kwa watu wa Mungu, ambalo kupitia hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mseto wa mambo yasiyolingana kiasi kwamba ni wachache tu watakaodanganywa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
Katika Ufunuo 13 mada hii imewasilishwa kwa uwazi; [Ufunuo 13:11-17, imenukuliwa].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
"Huu ni mtihani ambao watu wa Mungu lazima wapitie kabla ya kutiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuishika sheria Yake, na kukataa kuikubali sabato bandia, watapanga safu chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli wa asili ya mbinguni na kukubali sabato ya Jumapili, watapokea alama ya mnyama" Manuscript Releases, juzuu 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Katika historia hii ya sasa, zile pembe mbili ambazo hapo awali zilitambuliwa kama mfumo wa jamhuri na Uprotestanti tayari zimebadilika kuwa demokrasia na Uprotestanti uliopotoka. Pembe hizo mbili zinapoungana kikamilifu, basi huunda nguvu moja, pembe moja. Katika kipindi hicho hicho, Mungu ataitambua na kuinua pembe ya kweli ya Uprotestanti ili kuonya dhidi ya sanamu ya mnyama. Pembe hizo mbili huenda sambamba hadi Marekani itakapokoma kuwa ufalme wa sita wa unabii wa Biblia.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Ufunuo sura ya kumi na saba unaonyesha kwamba muungano wa mara tatu wa joka (Umoja wa Mataifa), mnyama (mamlaka ya kipapa), na nabii wa uongo (Marekani) ndiyo nguvu iliyo kichwa cha nane, ambacho ni cha vichwa saba. Vile vichwa saba ni falme za unabii wa Biblia zinazoanza na Babeli, kisha Umedi na Uajemi, Ugiriki, halafu Roma ya kipagani. Kisha ufalme wa tano ni Roma ya kipapa, ambayo ilipokea jeraha la mauti kinabii mnamo 1798. Wakati huo katika historia, ufalme wa sita wa unabii wa Biblia, Marekani, ulipanda kiti cha enzi hadi itakapopinduliwa katika sheria ya Jumapili inayokuja hivi karibuni.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Umoja wa Mataifa utalazimishwa na ile nguvu inayolazimisha ulimwengu mzima kusimamisha sanamu ya yule mnyama. Wakati huo ufalme wa sita utakuwa pia umepokea jeraha la mauti, lakini Marekani kisha italazimisha ulimwengu mzima kuukubali uongozi wake juu ya Umoja wa Mataifa na kuwataka wakubali pia mamlaka ya kimaadili ya upapa kuongoza muungano wa pande tatu.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Naye anawadanganya wakaao juu ya nchi kwa njia ya ishara zile alizopewa kuzifanya mbele ya yule mnyama; akiwaambia wakaao juu ya nchi wamfanyie yule mnyama sanamu, aliyejeruhiwa kwa upanga, naye akaishi. Naye akapewa uwezo wa kuipa pumzi sanamu ya yule mnyama, ili sanamu ya yule mnyama inene, na kusababisha wote wasioiabudu sanamu ya yule mnyama wauawe. Ufunuo 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Ufafanuzi pekee wa "taswira ya mnyama" kulingana na ilhamu ni kwamba inawakilisha muunganiko wa kanisa (mamlaka ya upapa) na serikali (Umoja wa Mataifa, huku Marekani ikiwadhibiti wafalme wengine tisa). Yezebeli ni mamlaka ya upapa; Ahabu ni Marekani ambaye ni mfalme wa makabila kumi ya kaskazini.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Wakati Marekani inapoanguka katika sheria ya Jumapili, Tiro (upapa) aliyekuwa amesahaulika tangu 1798 “anakumbukwa” na anaanza nyimbo zake za kishawishi. Kwa sababu ya kuporomoka kwa kifedha kunakoelezwa kama “uharibifu wa taifa” katika maandiko ya Ellen White, Marekani inalazimika kuikusanya dunia yote pamoja ili kukabiliana na nguvu ya kibiblia inayofanya mikono ya kila mtu kuungana dhidi yake. Nguvu hiyo ni Uislamu, kama inavyowakilishwa na Ismaeli, babu wa Uislamu.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Malaika wa Bwana akamwambia, Tazama, u mja mzito, nawe utazaa mwana wa kiume, nawe utamwita jina lake Ishmael; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Marekani inaunda muungano na wafalme wengine tisa, ikichukua nafasi ya uongozi. Inafanya hivyo kwa muda mfupi tu, kisha itasisitiza kwamba mamlaka ya upapa iwe mkuu wa yote, kama vile Yezebeli alivyomdhibiti Ahabu.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Hivyo, muungano wa mara tatu wa joka, mnyama na nabii wa uongo wanaandamana pamoja kuelekea Armagedoni. Nambari nane inawakilisha ufufuo, na ufalme ambao umetajwa na unabii kuwa unapokea jeraha la mauti ulikuwa ufalme wa tano, mamlaka ya kipapa. Upapa utakapofufuliwa, utakuwa ufalme wa nane na utakabidhiwa udhibiti wa ule muungano wa mara tatu, na ufalme huo wa nane ndicho kile kichwa kimoja cha falme saba ambacho kimetambuliwa kuwa kilipokea jeraha la mauti, lakini uvuvio pia unatambua uponyaji wa jeraha hilo la mauti.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
Tunapokaribia mgogoro wa mwisho, ni jambo la muhimu mno kwamba maelewano na umoja viwepo miongoni mwa vyombo vya Bwana. Ulimwengu umejaa dhoruba na vita na mfarakano. Hata hivyo, chini ya kichwa kimoja—mamlaka ya kipapa—watu wataungana kumpinga Mungu kupitia mashahidi Wake. Umoja huu umeimarishwa na yule mwasi mkuu. Wakati anapojitahidi kuwaunganisha mawakala wake katika kupigana dhidi ya ukweli, atafanya kazi ya kuwagawanya na kuwatawanya watetezi wa ukweli. Wivu, kudhania mabaya, na kusema mabaya, vinachochewa naye ili kuleta mtafaruku na mgawanyiko. Shuhuda, juzuu ya 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Ufalme wa tano, wa sita na wa saba wakati huo zote zimepoteza falme zao binafsi, kwa hiyo falme zao husika zote zinafufuliwa pamoja kama ufalme mmoja ulioundwa na sehemu tatu, ukighushi muundo wa utatu wa Mungu.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Ufalme wa sita ulioanza ukiwa na pembe mbili kama za mwana-kondoo na unaishia ukiwa na pembe moja inayosema kama joka una sifa ya kinabii ya mamlaka ya kipapa, kwa maana unakuwa sanamu ya yule mnyama. Ni yule mnyama, yaani mamlaka ya kipapa, anayewakilishwa hasa kama ule ufalme wa nane ulioufufuka uliokuwa wa wale saba. Lakini ingawa ni mamlaka ya kipapa ndiyo inayotimiza moja kwa moja fumbo la kinabii la wa nane kuwa wa wale saba, Marekani huunda sanamu ya upapa, na hivyo kinabii huonyesha sifa zilezile kama za mamlaka ya kipapa.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Marekani ilianza mwaka 1798 wakati ambapo, kulingana na Isaya ishirini na tatu, Tiro, mamlaka ya kipapa, ilitakiwa kusahauliwa hadi mwisho wa ufalme wa sita. Mwaka 1798 ulikuwa wakati wa mwisho kwa Wamilleriti mwanzoni mwa Uadventista. Ifikapo majira ya kuchipua ya 1844, Uadventista wa Wamilleriti ulikuwa umekubali joho la Uprotestanti, ambalo linaenda sambamba na pembe ya Ujamhuri inayowakilisha serikali ya Marekani. Pembe hizo mbili ziko juu ya mnyama yule yule, hivyo zinasonga katika historia pamoja. Mwanzo na mwisho wa Uadventista huenda sambamba na pembe ya Ujamhuri. Historia ya 1798, hadi Waprotestanti walipokataa ujumbe wa kwanza wa malaika, ilikuwa kipindi ambacho Mungu aliimarisha ile pembe ya Kiprotestanti. Alifanya hivyo kupitia mchakato wa majaribio, kama alivyofanya na ile pembe ya Ujamhuri. Kuna mengi ya kusemwa kuhusu pembe sambamba, lakini si sasa.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Pembe ya Republican inazini na Uprotestanti uliopotoka, si na pembe ya kweli ya Uprotestanti, kwa kuwa pembe ya kweli ni bibi-arusi wa Mwana-Kondoo naye ni bikira. Tangu wakati wa mwisho mwaka 1989, kumekuwa na marais saba. Wa sita kati ya hao marais alipokea jeraha la mauti katika mwaka huohuo ambao harakati mwishoni mwa Uadventista pia ilipokea jeraha la mauti. Rais wa nane tangu wakati wa mwisho mwaka 1989 atakuwa yule aliyepokea jeraha la mauti lililoponywa. Lazima awe rais aliye miongoni mwa wale saba. Wakati huohuo, mwaka 2020, wakati rais wa sita alipokea jeraha lake la mauti, pembe ambayo sasa inabeba joho la Kiprotestanti pia iliuliwa. Kama ilivyo kwa mnyama wa Ukatoliki, na kama ilivyo kwa sanamu ya mnyama wa Uprotestanti uliopotoka, ndivyo ilivyo pia kwa pembe halisi ya Uprotestanti. Pembe ya Uprotestanti imewakilishwa kama kanisa la sita, linalokuwa la nane, lakini ni miongoni mwa wale saba.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Unapoyapima madai haya, kumbuka kwamba ujumbe unaofunuliwa muda mfupi kabla ya mlango wa rehema kufungwa bila shaka utawasilishwa katika muktadha wa mwanzo unaoonyesha mwisho. Ujumbe huo utawasilishwa kwa kutumia mbinu ya "kihistoria," inayotumia historia ya kibiblia iliyo sambamba na historia ya dunia kutambua mwisho wa dunia. Ujumbe huo unachipuka kutoka ardhini.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Kweli itachipuka kutoka katika nchi; na haki itaangalia chini kutoka mbinguni. Naam, Bwana atatoa kile kilicho chema; nayo nchi yetu itatoa mazao yake. Haki itatangulia mbele yake; na itatuweka katika njia ya nyayo zake. Zaburi 85:11-13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Si tu kwamba ardhi katika kifungu hicho inatambuliwa kama "nchi." Kifungu katika Zaburi si tu kwamba kinaitaja "nchi" kama "mnyama wa nchi" wa Ufunuo kumi na tatu, bali pia kinasema kwamba "kweli" "huchipuka" kutoka ardhini.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
Ni taifa gani la Ulimwengu Mpya ambalo mwaka 1798 lilikuwa likiinuka katika uwezo, likitoa ahadi ya nguvu na ukuu, na kuvutia uangalizi wa ulimwengu? Matumizi ya ishara hiyo hayana utata wowote. Taifa moja, na moja tu, ndilo linalotimiza maelezo ya unabii huu; linaelekeza bila shaka kwa Marekani. Mara kwa mara wazo hilo, karibu maneno yale yale, ya mwandishi mtakatifu yametumiwa bila kujua na mwanahotuba na mwanahistoria katika kuelezea kuibuka na kukua kwa taifa hili. Mnyama alionekana 'akitokea kutoka katika ardhi;' na, kwa mujibu wa watafsiri, neno lililotafsiriwa hapa kama 'kuinuka' kwa maana halisi linaashiria 'kukua au kuchipuka kama mmea.' Pambano Kuu, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Marekani ni yule mnyama wa nchi "anayechipuka." Kwa hiyo, unapotathmini madai yaliyotolewa katika makala hizi, uvuvio unabainisha kwamba ujumbe utajengwa juu ya kanuni kwamba mwisho unaonyeshwa na mwanzo, utawekwa katika muktadha wa mstari wa kihistoria juu ya mstari wa kihistoria, na lazima utoke kwa sauti ndani ya Marekani. Bila shaka kuna sauti za uongo ndani ya Marekani, lakini kulingana na, na kwa mamlaka ya Neno la Mungu, mjumbe au huduma yoyote iliyoko au iliyoanzia nje ya Marekani ni nuru ya uongo. Uadventista ulianza Marekani kupitia sauti ya mtu na harakati iliyoanzishwa Marekani. Yesu huonyesha mwisho wa jambo kwa kutumia mwanzo wa jambo.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Yeye aliye na sikio, na asikie asemalo Roho kwa makanisa.