And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Utambulisho sahihi wa mamlaka ya siku za mwisho inayowakilishwa kama Roma ya Kisasa, na hivyo ile mamlaka ‘inayoithibitisha njozi’, ni muhimu na la wokovu. Inawakilisha kipengele cha mchakato wa mwisho wa kujaribiwa kwa wale laki moja na arobaini na nne elfu. Neno “njozi” katika mstari huo ni neno lilelile la Kiebrania ambalo Sulemani alilochagua alipoeleza kwa nini watu wa Mungu huangamia.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Manabii wote wanazungumza moja kwa moja zaidi kuhusu siku za mwisho kuliko kipindi kingine chochote cha historia takatifu, na onyo la Sulemani kuhusu haja ya kuwa na “maono” ni suala la uhai au mauti. Kweli siku zote hugawanya na huzalisha makundi mawili ya waabudu. Katika mstari huo kuna kundi linaloangamia na kundi linalolishika sheria kwa furaha. Hata hivyo, inapaswa kutambuliwa kwamba ushauri wa Sulemani umewekwa katika muktadha wa mjadala kuhusu “kweli.” Pia upo katika muktadha wa mfano wa wanawali kumi, kwa kuwa mfano wa wanawali kumi ni kielelezo cha msingi cha uzoefu wa watu wa Mungu katika siku za mwisho.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Mjinga hutoa yote aliyo nayo moyoni; bali mwenye hekima hujizuia hadi baadaye. Mtawala akisikiliza uongo, watumishi wake wote ni waovu. Maskini na mtu mdanganyifu hukutana pamoja; Bwana huangaza macho ya wote wawili. Mfalme ahukumuye maskini kwa uaminifu, kiti chake cha enzi kitaimarishwa milele. Fimbo na karipio hutoa hekima; lakini mtoto anayeachwa kwa mapenzi yake humletea mama yake aibu. Waovu wakiongezeka, maasi huongezeka; bali wenye haki watauona anguko lao. Mrekebishe mwanao, naye atakupa raha; naam, ataifurahisha nafsi yako. Pasipo maono, watu huangamia; bali ashikae sheria, heri yake. Mithali 29:11-18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Si nia yangu kuwanyooshea kidole wale ambao huenda wana uelewa tofauti kuhusu Roma ya Kisasa kuliko ule nilio nao. Nia yangu ni kuonyesha kwamba Sulemani anazungumzia makundi mawili ya waabudu, ambayo anayataja kama "mwenye hekima" na "mpumbavu." "Mpumbavu" pia anatambuliwa kama "mwovu." Wanawali wenye hekima na wapumbavu wa ule mfano pia wanatambuliwa katika mfululizo wa unabii wa Danieli sura ya kumi na mbili kama wenye hekima na waovu.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu watatenda uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Sulemani na Danieli wanakubaliana, kwa kuwa ushuhuda wote wa kinabii unalingana katika siku za mwisho. Wenye hekima wanaelewa "kuongezeka kwa maarifa."
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Na wenye hekima watang'aa kama uangavu wa anga; na waongozao wengi katika haki watang'aa kama nyota milele na milele. Lakini wewe, Ee Danieli, ufunge maneno haya, ukatie muhuri kitabu, mpaka wakati wa mwisho: wengi watakimbia huku na huko, na maarifa yataongezeka. Danieli 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Aya ya kumi inabainisha mchakato wa majaribio wa hatua tatu unaowachuja mabikira wanaoitwa kuwa miongoni mwa elfu mia arobaini na nne. Katika hali zote mbili, mchakato wa kuchuja na kujaribu unategemea iwapo mabikira wanaelewa ongezeko la maarifa (maono) ambalo lilifunguliwa muhuri wakati wa mwisho mwaka 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
"Wakati wa mwisho" katika siku za mwisho ulikuwa mwaka 1989, wakati mistari ya arobaini hadi arobaini na tano ya Danieli kumi na moja ilifunuliwa. Wakati huo ilithibitishwa kwamba mada ya mistari hiyo ilikuwa kuinuka na kuanguka kwa mwisho kwa mfalme wa kaskazini. Pia ilithibitishwa kwamba mfalme wa kaskazini katika mistari hiyo ni mamlaka ya kipapa ya siku za mwisho. Uvuvio haujawahi kutumia msemo "Roma ya Kisasa." Msemo huo niliubuni mimi, ili kuwakilisha mamlaka ya kipapa ya siku za mwisho, kwa kuwa kinabii "kisasa" huwakilisha siku za mwisho. Ellen White hakuwahi kutumia msemo "Roma ya Kisasa."
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Kuna mitazamo isiyo sahihi kuhusu ni nani anayewakilishwa na mfalme wa kaskazini katika aya sita za mwisho za Danieli kumi na moja, lakini kuna ufahamu mmoja tu ulio sahihi. Ufahamu kwamba mfalme wa kaskazini katika aya hizo ni mamlaka ya kipapa ulitokana na ushuhuda mwingi wa kinabii. Aya ya arobaini inaanza kwa kutambua kwamba upapa ulipokea jeraha la mauti mwaka 1798, kisha aya ya arobaini na moja hadi arobaini na tatu zinabainisha mambo yanayohusika katika uponyaji wa jeraha hilo la mauti. Aya ya arobaini na nne inaeleza ujumbe unaoukasirisha upapa na kuendelea hadi aya ya arobaini na tano, wakati mamlaka ya kipapa inapofikia mwisho wake wa mwisho kabisa na kamili. Maono yaliyofunguliwa mwaka 1989 ni maono ya kuinuka na kuanguka kwa mwisho kwa mamlaka ya kipapa katika siku za mwisho. Maono hayo ndiyo ongezeko la maarifa linalozalisha na kudhihirisha makundi mawili ya waabudu, kulingana na kukubali au kukataa kwao maarifa yaliyomo katika aya hizo.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Kulingana na sura hiyo hiyo ambamo ongezeko la maarifa lilifunuliwa mwaka 1989, “wanyang’anyi wa watu wako,” ambao “wanajikweza” na hatimaye “huanguka,” ndio ishara inayothibitisha “maono.” Katika uchujaji wa mwisho, swali la kwanza la majaribio ni: ni nani anayeakisiwa kama “wanyang’anyi wa watu wako,” kwa kuwa wao ndio ishara ya kinabii inayothibitisha “maono.” Je, hao wanyang’anyi ni nguvu ya kipapa au ni Marekani?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Vitabu vya Danieli na Ufunuo ni kitabu kimoja kilekile, vikiwakilisha mashahidi wawili wa mstari uleule wa unabii. Danieli ni mwanzo na Ufunuo ni mwisho, na kwa pamoja vinawakilisha mashahidi wawili wa ukweli ambao unaondolewa muhuri wake wakati wa mwisho mwaka 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Danieli anaeleza mchakato wa utakaso uliotokea wakati Simba wa kabila la Yuda alipofungua muhuri wa mistari ya arobaini hadi arobaini na tano mnamo mwaka 1989. Wakati huo mchakato wa kupima ulianza ili kubaini na kudhihirisha ni nani wangekuwa "makuhani" wanaounda watu wa agano ambao ni elfu mia arobaini na nne katika siku za mwisho. Hosea anaongeza kwamba wale wanaokataa kuongezeka kwa maarifa ya siku za mwisho hawatakuwa miongoni mwa makuhani wanaounda elfu mia arobaini na nne.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. Hosea 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Kitabu cha Ufunuo kinabainisha kwamba maarifa yaliyofunuliwa na yanayokataliwa na kundi moja huhitimisha kukataliwa kwao kabla tu ya kufungwa kwa mlango wa rehema.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Historia ya Wamileraiti inaonyesha historia ya wale mia na arobaini na nne elfu, na kwa pamoja Wamileraiti na wale mia na arobaini na nne elfu wanawakilisha mwanzo na mwisho wa ujumbe na kazi ya malaika watatu wa Ufunuo sura ya kumi na nne. Historia hizi sambamba hutambulisha matukio yanayohusiana na kufungwa kwa mlango wa rehema. Kazi ya historia zote mbili imeonyeshwa kwa mfano na Eliya na Yohana Mbatizaji.
“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.” Early Writings, 229, 230.
“Kwa kutetemeka, William Miller alianza kufunulia watu siri za ufalme wa Mungu, akiwaongoza wasikilizaji wake kupitia unabii hadi ujio wa pili wa Kristo. Kwa kila juhudi alizidi kupata nguvu. Kama vile Yohana Mbatizaji alitangaza ujio wa kwanza wa Yesu na kutengeneza njia kwa ajili ya kuja kwake, vivyo hivyo William Miller na wale walioungana naye walitangaza ujio wa pili wa Mwana wa Mungu.” Maandishi ya Awali, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Ujumbe wa Wamileraiti ulitambua “matukio” yanayohusiana na kufungwa kwa mlango wa rehema, kama yalivyowakilishwa na wote wawili, Eliya na Yohana Mbatizaji.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
Ilipasa watu waamshwe kuhusu hatari yao; wachochewe kujiandaa kwa matukio ya adhimu yanayohusiana na mwisho wa wakati wa rehema. Pambano Kuu, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Mnamo mwaka 1989, pamoja na kusambaratika kwa Umoja wa Kisovieti, sehemu ya kitabu cha Danieli inayohusiana na siku za mwisho iliondolewa muhuri na mchakato wa kujaribiwa ukaanza. Jaribio hilo lilitegemea uwezo au kutoweza kwa watu wa Mungu kuelewa au kukataa ongezeko la maarifa linalowakilishwa katika mistari sita ya mwisho ya sura ya kumi na moja ya Danieli; mistari inayoongoza hadi mstari wa kwanza wa sura ya kumi na mbili, unaobainisha “kufungwa kwa mlango wa rehema.” Ujumbe wa “matukio yanayohusiana na kufungwa kwa mlango wa rehema” kisha ulifunuliwa, na kazi ya wale waliokuwa wagombea kuwa “makuhani” wa mia moja arobaini na nne elfu ikaanza. Kazi yao ilikuwa “kuelewa” na kutangaza ujumbe unaowakilishwa katika kifungu hicho. Ujumbe na kazi ya mia moja arobaini na nne elfu ilikuwa kuwasilisha ujumbe uliofunuliwa ili kuwachochea watu “kujiandaa kwa matukio ya taadhima yanayohusiana na kufungwa kwa mlango wa rehema.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
"Leo, katika roho na nguvu za Eliya na za Yohana Mbatizaji, wajumbe walioteuliwa na Mungu wanaelekeza uangalifu wa dunia inayokabili hukumu kwenye matukio ya uzito mkubwa yanayokaribia kutukia yanayohusiana na saa za mwisho za kipindi cha rehema na kuonekana kwa Kristo Yesu kama Mfalme wa wafalme na Bwana wa mabwana. Hivi karibuni kila mtu atahukumiwa kwa matendo yaliyotendwa katika mwili. Saa ya hukumu ya Mungu imefika, na washiriki wa kanisa Lake duniani wanabeba wajibu mzito wa kuwaonya wale wanaosimama kana kwamba wako ukingoni kabisa mwa maangamizi ya milele. Kwa kila mwanadamu ulimwenguni kote atakayetia maanani, ni lazima kanuni zilizo hatarini katika pambano kuu linaloendelea zifanywe wazi, kanuni ambazo ndizo zinazobeba hatima za wanadamu wote." Manabii na Wafalme, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Historia ya Yohana Mbatizaji na Kristo, pamoja na historia ya Wamileraiti, inaonyesha ujumbe wa wale elfu mia moja arobaini na nne na kazi yao. Wote wawili, Yohana na Kristo, walielewa kwamba ujumbe wao uliwakilisha kufungwa kwa mlango wa rehema.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Lakini alipoona Mafarisayo na Masadukayo wengi wakija kwenye ubatizo wake, akawaambia, Enyi kizazi cha nyoka, ni nani aliyewaonya kukimbia ghadhabu itakayokuja? Mathayo 3:7.
Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Kristo aliwakilisha uharibifu wa Yerusalemu, uharibifu uleule ambao Yohana alikuwa amewaonya Wayahudi wenye mabishano kwamba ulikuwa unakaribia. Yesu alitumia uharibifu huo kama ishara ya "ghadhabu" inayaanza wakati Yeye, kama Mikaeli, anaposimama katika Danieli sura ya kumi na mbili, aya ya kwanza.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
Kristo aliona Yerusalemu kama alama ya dunia iliyokakamaa katika kutokuamini na uasi, na ikiharakia kukutana na hukumu za kulipiza kisasi kutoka kwa Mungu. Majonzi ya kizazi kilichoanguka, yaliyolisonga sana nafsi Yake, yalilazimisha kutoka midomoni Mwake lile kilio chenye uchungu mwingi sana. Aliona kumbukumbu ya dhambi ilivyochorwa katika taabu za kibinadamu, machozi na damu; moyo Wake uliguswa na huruma isiyo na kifani kwa walio katika dhiki na mateso duniani; alitamani sana kuwapunguzia wote taabu. Lakini hata mkono Wake usingeweza kugeuza wimbi la majonzi ya kibinadamu; wachache wangekitafuta chanzo chao pekee cha msaada. Alikuwa tayari kumwaga nafsi Yake hata kufa, ili kuleta wokovu uweze kupatikana kwao; lakini wachache wangemjia ili wapate uzima.
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
Ukuu wa mbinguni katika machozi! Mwana wa Mungu asiye na kikomo amefadhaika rohoni, ameinamishwa na uchungu! Tukio hilo liliijaza mbingu yote na mshangao. Tukio hilo hutufunulia uovu wa kupindukia wa dhambi; linaonyesha jinsi ilivyo kazi ngumu, hata kwa Nguvu isiyo na kikomo, kuwaokoa wenye hatia kutokana na matokeo ya kuvunja sheria ya Mungu. Yesu, akitazama mbele hadi kizazi cha mwisho, aliuona ulimwengu ukiwa umenaswa katika udanganyifu unaofanana na ule uliosababisha uangamizi wa Yerusalemu. Dhambi kuu ya Wayahudi ilikuwa kuukataa kwao Kristo; dhambi kuu ya ulimwengu wa Kikristo ingekuwa kuukataa kwao sheria ya Mungu, msingi wa utawala Wake mbinguni na duniani. Maagizo ya Yehova yangedharauliwa na kuhesabiwa si kitu. Mamilioni walioko utumwani kwa dhambi, watumwa wa Shetani, waliowekewa hukumu ya kuteseka mauti ya pili, wangekataa kusikiliza maneno ya kweli katika siku yao ya kujiliwa. Upofu wa kutisha! Kuzuzuka kwa ajabu!" Pambano Kuu, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Ujumbe wa onyo uliotangazwa na Yohana Mbatizaji na pia Kristo ulikuwa uleule; vivyo hivyo, ujumbe wa onyo wa Wamileraiti ulikuwa uleule, ukibainisha matukio yanayohusiana na kufungwa kwa mlango wa rehema, na ndio ujumbe ambao pia wale mia moja arobaini na nne elfu watautangaza. Mashahidi watatu; Yohana Mbatizaji, Kristo na Wamileraiti, wakishuhudia kwamba kazi na ujumbe wa wale mia moja arobaini na nne elfu ni mchakato wa majaribio wa uhai au mauti unaotekelezwa kupitia kuongezeka kwa maarifa kulikofunuliwa mwaka 1989. Ujumbe uliofunuliwa wakati huo ni maono ya siku za mwisho ambayo ni lazima yaeleweke na wenye hekima ili wawe “makuhani” wanaounda wale mia moja arobaini na nne elfu. Iwapo wale wanaotarajiwa hawaelewi maono hayo, wanatambuliwa kuwa waovu, au wapumbavu, nao huangamia. Wao na watoto wao hukataliwa kwa kuafikiana na kukataa kwao maono hayo ambayo ndiyo kuongezeka kwa maarifa.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Neno la Mungu linatambua kwamba Roma ndiye nguvu inayojikweza, inayowapora watu wa Mungu, kisha huanguka na kuimarisha maono. Swali la iwapo Roma ya Kisasa ni mamlaka ya kipapa au Marekani ndilo jaribio linalobainisha kama wao ni wanawali wenye hekima au wapumbavu. Jaribio hilo ni la kinabii, lililotokana na kitabu cha Danieli, na baadaye linathibitishwa na kukamilishwa katika kitabu cha Ufunuo. Suala la Roma ya Kisasa si tu chaguo kati ya mamlaka ya kipapa au Marekani, bali ndilo jaribio la mwisho kwa wale mia moja arobaini na nne elfu. Ni jaribio la kinabii, na likieleweka ipasavyo linajumuisha kila uwakilishi wa mchakato wa mwisho wa majaribio uliowekwa ndani ya ushuhuda mtakatifu wa kinabii wa Mungu.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Mchakato wa kujaribiwa wa nyakati za Yohana Mbatizaji na Kristo ulitokana na kitabu cha Danieli, kama ilivyokuwa pia kwa mchakato wa majaribio katika wakati wa Wamileraiti. Kama jaribio la kinabii, mbinu ya jinsi ukweli unavyothibitishwa ni muhimu kwa wale wanaojaribiwa kuitekeleza kwa usahihi, sawa na kushikilia tu mtazamo sahihi kuhusu ni nani Roma ya Kisasa. Iwe kinachozingatiwa ni utambulisho sahihi wa Roma ya Kisasa, au utekelezaji wa mbinu sahihi, vipengele vyote viwili vya jaribio vimebainishwa katika kitabu cha Danieli. Katika Danieli sura ya kwanza, Danieli alipitia mchakato wa majaribio wa hatua tatu ulioanza na masuala ya chakula, kisha jaribio la mwonekano, na kufuatwa na jaribio lililotekelezwa na Nebukadneza, ambaye ni ishara ya kibiblia ya Mfalme wa Kaskazini, mamlaka ya kipapa ya siku za mwisho.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Na kwa wale vijana wanne, Mungu aliwapa maarifa na ustadi katika kila aina ya elimu na hekima; na Danieli akawa na ufahamu wa maono yote na ndoto. Na mwisho wa zile siku ambazo mfalme alikuwa amesema kuwa waletwe, mkuu wa matowashi akawaleta mbele ya Nebukadneza. Mfalme akazungumza nao; na miongoni mwa wote hakupatikana aliye sawa na Danieli, Hanania, Mishaeli, na Azaria; kwa hiyo wakahudumu mbele ya mfalme. Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwakuta kuwa bora mara kumi kuliko wachawi wote na wanajimu waliokuwamo katika ufalme wake wote. Danieli 1:17-20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
"Mwishoni mwa siku zile," ambayo kwa kinabii ni siku za mwisho wakati wale elfu mia arobaini na nne wanapojaribiwa, Danieli na wale watatu walio waaminifu walionekana "mara kumi bora kuliko wachawi na wanajimu wote waliokuwako katika ufalme wake wote," na Danieli alikuwa na "uelewa wa maono yote na ndoto." Danieli anawakilisha wale elfu mia arobaini na nne, ambao katika siku za mwisho wanaelewa ongezeko la maarifa lililokuja wakati Kristo, kama Simba wa kabila la Yuda, akavunja muhuri wa "sehemu ile ya kitabu cha Danieli iliyohusiana na siku za mwisho," mwaka 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniel hakuelewa tu zaidi ya wengine kuhusu ndoto na maono; alikuwa na "ufahamu katika maono na ndoto zote." Anawakilisha wale wanaotumia mbinu ya "mstari juu ya mstari," kwa kuwa mbinu hiyo huleta "maono na ndoto zote" pamoja kuwa ujumbe mmoja ulioshikamana. Ujumbe unaounganisha ndoto na maono yote katika mstari mmoja wa kinabii hutambua "matukio yanayohusiana na kufungwa kwa mlango wa rehema." Ujumbe huo unathibitishwa na ishara ya kinabii ambayo ni Roma ya Kisasa, nguvu inayojitukuza, inayowapora watu wa Mungu, na kuanguka.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Mamlaka hiyo inaweza kuanzishwa tu kwa kutumia mbinu sahihi. Wengi wanaodai kusoma Biblia hukataa mbinu ya mstari juu ya mstari, na baadhi ya wanaodai kuitumia, hutumia vibaya kanuni zinazounda mbinu ya mstari juu ya mstari. Kanuni hizo ziliwekwa kwa mara ya kwanza katika kumbukumbu za umma na wafuasi wa Miller, na watu wa Mungu wa siku za mwisho wameonywa mapema kwamba wale ambao kwa kweli ni wajumbe wa malaika wa tatu watatumia kanuni za William Miller za kutafsiri unabii.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
"Wale wanaohusika katika kutangaza ujumbe wa malaika wa tatu wanachunguza Maandiko kwa kufuata mpango uleule alioutumia Baba Miller." Review and Herald, Novemba 25, 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.
William Miller aliwakilisha mwanzo wa ujumbe wa malaika watatu wa Ufunuo kumi na nne, na alitiwa mfano na Yohana Mbatizaji, ambaye alikuwa mwanzo wa ule ujumbe ulihitimishwa na Kristo. Dada White analinganisha moja kwa moja mchakato wa kupimwa uliotokea tangu Yohana Mbatizaji hadi kwa Kristo na mchakato wa kupimwa wa ujumbe wa malaika watatu. Yohana alianza ule ujumbe, na haikuwa hadi karibu na msalaba, wakati Kristo alikuwa amewapeleka wanafunzi wake Kaisarea Filipi, ndipo Yesu akaongeza maelezo ya ujumbe ambao Yohana alikuwa ameuanza. Kweli ya kwanza (mwanzo) ambayo Yohana alitambua alipoona Kristo ilikuwa kumtambulisha Kristo kama Mwanakondoo wa Mungu aichukuaye dhambi ya ulimwengu.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Mambo haya yalitendeka Bethabara ng'ambo ya Yordani, ambako Yohana alikuwa akibatiza. Kesho yake Yohana akamwona Yesu akimjia, akasema, Tazama, Mwanakondoo wa Mungu, anayeiondoa dhambi ya ulimwengu. Huyu ndiye yule niliyosema habari zake, baada yangu anakuja mtu aliye mbele yangu; kwa maana alikuwako kabla yangu. Yohana 1:28-30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Kisha kilianza kipindi cha miaka mitatu na nusu cha majaribu kilichomalizikia msalabani. Baada ya Yohana kuuawa muda mfupi kabla ya kusulubiwa, ndipo Yesu akaanza kufafanua ile kauli ya kwanza kabisa ya Yohana.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Yesu alipofika pande za Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu husema Mwana wa Adamu ni nani? Wakasema, Wengine husema wewe ni Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Nanyi mnasema mimi ni nani? Simoni Petro akajibu akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akamjibu akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa si mwili na damu waliokufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na chochote utakachofunga duniani kitafungwa mbinguni; na chochote utakachofungua duniani kitafunguliwa mbinguni. Ndipo akawaagiza wanafunzi wake wasimwambie mtu kwamba yeye ndiye Yesu Kristo. Tangu wakati huo Yesu akaanza kuwaonyesha wanafunzi wake ya kwamba imempasa aende Yerusalemu, na ateswe mengi na wazee na makuhani wakuu na waandishi, na auawe, na siku ya tatu afufuke. Mathayo 16:13-21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Kaesarea Filipi ni jina la Panium katika wakati wa Kristo, na Panium inatambuliwa katika aya inayofuata aya ya kumi na nne ya Danieli 11, ambapo wanyang’anyi wa watu wako, wanaojikweza lakini wanaanguka, wanatambulishwa. Ujumbe wa Yohana Mbatizaji, uliovuviwa na ulikuwa timilifu, ulikuwa ujumbe wa mwanzo uliowakilisha ujumbe wa Wamilleraiti, uliokuwa umejengwa juu ya kanuni za Miller. Ujumbe wa Kristo mwishoni, uliokuwa umejengwa juu ya ujumbe wa Yohana na kuupanua, ulikuwa kielelezo cha ujumbe mwishoni wa malaika watatu, ambao unategemea kanuni za Miller na maelezo yanayoongezwa kwenye ujumbe wa Miller wakati mbinu ya mstari juu ya mstari inapofika mwishoni.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Kufikia uelewa usio sahihi wa ishara inayothibitisha maono, pamoja na ishara ya Roma ya Kisasa, kunaenda sambamba na wale katika historia ya Kristo waliokataa ujumbe wa msalaba. Tunaambiwa kwamba Wayahudi waliokataa ujumbe wa Yohana Mbatizaji hawakuweza kufaidika na mafundisho ya Yesu, na kwamba historia ya wale Wayahudi waliotenda jambo hilo hilo inawakilisha wale waliokataa ujumbe wa malaika wa kwanza. Wamileraiti walitambua “wanyang’anyi wa watu wako,” jambo ambalo baadaye nililiita “Roma ya Kisasa,” kama mamlaka ya kipapa.
We will continue these considerations in the next article.
Tutaendelea na mazingatio haya katika makala ijayo.