The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Vita vya kipindi cha majaribio vya malaika, vilivyoanza na Lusifa katika mbingu ya tatu kama inavyoonyeshwa katika Ufunuo sura ya kumi na mbili, vinatoa mfano wa vita vya kipindi cha majaribio vya wanadamu na malaika, vinavyohitimia katika mbingu ya kwanza. Shetani na malaika zake walipotupwa nje ya mbingu ya tatu, Shetani alifungua uwanja mpya wa mapambano katika bustani ya Edeni. Kama katika vita vya mbingu ya tatu na Lusifa, Mungu pia aliweka kipindi cha majaribio kwa wanadamu. Vita katika mbingu ya kwanza, itakayoanza kwa uzito wakati wa sheria ya Jumapili inayokaribia, inawakilisha mwisho wa kipindi cha majaribio kwa wanadamu.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Katika sura za kumi na mbili na kumi na tatu za Ufunuo, yule joka, mnyama na nabii wa uongo wamewakilishwa. Kwa kawaida, nguvu hizo tatu hueleweka kuwakilisha hasa historia yao ya zamani, lakini Yohana aliambiwa aandike "mambo yatakayokuwa," na kitabu chote cha Ufunuo kinazungumza juu ya "siku za mwisho," kwa hiyo tunatumia kanuni ya kibiblia kwamba mwisho unaonyeshwa na mwanzo, na tunazitumia ishara za Ufunuo kama ukweli wa sasa, si wa zamani.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Shetani ametambuliwa, katika vita alivyovianzisha katika mbingu ya tatu na katika pambano la kwanza alilowaletea wanadamu katika bustani ya Edeni, kuwa akitumia "hipnozi" kufikisha mawasiliano yake yaliyopotoka ili kufanikisha vita vyake.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
Shetani alimjaribu Adamu wa kwanza kule Edeni, na Adamu akajadiliana na adui, hivyo kumpa faida. Shetani alitumia uwezo wake wa kuhipnotisha juu ya Adamu na Hawa, na uwezo huu alijitahidi kuutumia juu ya Kristo. Lakini baada ya Neno la Maandiko kunukuliwa, Shetani alijua kwamba hakuwa na nafasi ya kushinda.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.
“Wanaume na wanawake hawapaswi kujifunza sayansi ya jinsi ya kuteka akili za wale wanaoshirikiana nao. Hii ndiyo sayansi ambayo Shetani hufundisha. Inatupasa kupinga kila kitu cha namna hiyo. Hatupaswi kujihusisha na mezmerizimu na hipnotizimu—sayansi ya yule aliyepoteza cheo chake cha kwanza na kutupwa nje ya mabaraza ya mbinguni.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
"La "sayansi ambayo Shetani anafundisha" imekamilishwa na wafanyabiashara wanaounga mkono utandawazi, na inatekelezwa kupitia "barabara kuu ya habari" katika "siku za mwisho." Shetani ni baba wa uongo, na makampuni makubwa ya vyombo vya habari, si tu kwamba yanaendeleza uongo, bali pia huchuja ukweli, huwafuatilia wale wanaowahesabu kuwa ni wazushi, na hutumia aina iliyobobea zaidi ya hipnozi kuwahi kufanywa katika historia ya sayari ya dunia. Vita vilivyoanza katika mbingu ya tatu vinasisitiza sifa hii ya vita vya Shetani, ili kwamba waaminifu watakaokuwa hai wakati vita vya mbingu ya kwanza vitakapoanza wawe wameonywa mapema kwa ufahamu wa kabla. Tunapoelewa kwamba kituo cha udhibiti cha wavuti ya ulimwengu mzima, na "barabara kuu ya habari" kinasimamiwa na kudhibitiwa nchini Marekani, tunapata taswira ya kile kinachomaanisha kwamba Marekani inaita moto kushuka kutoka mbinguni na kuudanganya ulimwengu mzima. "Moto" katika kitabu cha Ufunuo unawakilisha ujumbe."
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Ishara za Ufunuo sura ya kumi na tatu, aya ya kumi na tatu, zimetokana na mapambano ya Mlima Karmeli ambako manabii wa Baali na manabii wa mabustani ya miti hawakuweza kuita moto ushuke kutoka mbinguni ili kuthibitisha kwamba Baali na Ashtarothi walikuwa miungu wa kweli. Baali, akiwa mungu wa kiume, na Ashtarothi mungu wa kike, wanawakilisha sanamu ya mnyama, mchanganyiko usio mtakatifu wa kanisa na serikali. Walikuwa manabii wa Yezebeli, ambaye alikuwa na uhusiano usio mtakatifu na Ahabu. Mashahidi hao wawili wa kinabii wa sanamu ya mnyama katika kisa cha Mlima Karmeli huainisha jukumu la Marekani katika kwanza kuunda mfano wa mfumo wa kipapa nchini Marekani, na baadaye duniani. "Moto" huko Karmeli ulitakiwa kuwa ushahidi wa ni nani hasa Mungu wa kweli. Uliwakilisha ufunuo kutoka mbinguni uliomtambulisha Mungu wa kweli, na suala hilo hilo lipo wakati Marekani inapoita moto ushuke kutoka mbinguni.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Katika kitabu cha Isaya, Mungu atangazaye mwisho tangu mwanzo, anazungumzia mandhari yenyewe ya Mlima Karmeli wa kale, na pia mandhari ya kinabii inayowakilishwa wakati Marekani inaposhusha moto kutoka mbinguni.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Leteni hoja zenu, asema Bwana; leteni sababu zenu zenye nguvu, asema Mfalme wa Yakobo. Na walete, watuonyeshe yatakayotukia; waonyeshe mambo ya kwanza, yalivyo, ili tuyaangalie, na tujue mwisho wake; au watutangazie mambo yajayo. Tuonyesheni mambo yatakayokuja baadaye, ili tujue kwamba ninyi ni miungu; naam, fanyeni mema au mabaya, ili tufadhaike, nasi tuione pamoja. Tazama, ninyi si kitu, na kazi yenu si kitu; chukizo ni yeye awachaguaye. Nimemwinua mmoja kutoka kaskazini, naye atakuja; kutoka mawio ya jua atalitia jina langu; naye atawaponda wakuu kama chokaa, na kama mfinyanzi akanyagavyo udongo. Ni nani aliyetangaza tangu mwanzo, ili tujue? na tangu zamani, ili tuseme, Yeye ni mwenye haki? Naam, hakuna aonyeshaye; naam, hakuna atangazaye; naam, hakuna asikiaye maneno yenu. Wa kwanza atasema na Sayuni, Tazama, tazama hao; nami nitampa Yerusalemu yule aletaye habari njema. Isaya 41:21-27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Katika vita vya mbingu ya kwanza vitakavyoanza wakati wa sheria ya Jumapili inayokaribia, Marekani, na pia Shetani mwenyewe, wataruhusiwa 'kuwasilisha' 'kesi yao,' nao watashusha moto kutoka mbinguni katika jaribio la kuthibitisha kwamba mungu wa Yezebeli ndiye Mungu wa kweli. Ulimwengu utalazimishwa kukubali alama ya siku ya ibada ya mungu huyo. Moto unaoshushwa kutoka mbinguni, kupitia 'barabara kuu ya habari' kwa wanadamu wote, ni kazi ya 'ubatili,' na yeyote anayechagua ujumbe unaopitishwa kupitia njia hiyo ni 'chukizo.'
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Katika vita hivyo, laki moja na arobaini na nne elfu, na baada ya hapo umati mkubwa, watakuwa mashahidi wa Mungu katika hoja ya nani ndiye Mungu wa kweli. Ujumbe unaowasilishwa kutoka pande zote mbili za vita unawakilishwa kama "moto." Mataifa yote yatakusanywa ili kubaini ni nani ndiye Mungu wa kweli, na kutakuwa na makundi mawili ya mashahidi ili kuthibitisha "ukweli."
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Na mataifa yote yakusanywe pamoja, na watu wakusanyike; ni nani miongoni mwao awezaye kutangaza haya, na kutuonyesha mambo ya kwanza? Na walete mashahidi wao, ili wahesabiwe haki; au wasikie, na waseme, Ni kweli. Ninyi ni mashahidi wangu, asema Bwana, na mtumishi wangu niliyemchagua; ili mpate kunijua na kuniamini, na kufahamu ya kuwa mimi ndiye; kabla yangu hakukuwa na Mungu aliyeumbwa, wala hatakuwapo baada yangu. Mimi, naam, mimi, ndimi Bwana; na pasipo mimi hakuna mwokozi. Nimetangaza, nami nimeokoa, nami nimeonyesha, hapo hapakuwapo na mungu mgeni miongoni mwenu; kwa hiyo ninyi ni mashahidi wangu, asema Bwana, ya kuwa mimi ni Mungu. Isaya 43:9-12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Udhihirisho wa mwisho wa Mlima Karmeli una mashahidi wa Shetani na mashahidi wa Mungu. Onyesho hilo ni la kuthibitisha ni nani aliye Mungu wa kweli, lakini mashahidi waaminifu wa Mungu wanapaswa kushuhudia kuhusu nini?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Hivi ndivyo asemavyo Bwana, Mfalme wa Israeli, na Mkombozi wake, Bwana wa majeshi: Mimi ni wa kwanza, nami ni wa mwisho; wala pasipo mimi hakuna Mungu. Nani aliye kama mimi, aite, atangaze, na aiweke kwa utaratibu kwa ajili yangu, tangu nilipowaweka watu wa kale? Na mambo yajayo, na yatakayokuja, yawadhihirishwe kwao. Msiogope, wala msifadhaike; je, sikuwaambia tangu wakati huo, nami nikayatangaza? Ninyi ndio mashahidi wangu. Je, yuko Mungu zaidi yangu? Naam, hakuna Mungu; sijui mwingine. Wafanyao sanamu ya kuchonga wote ni ubatili; na vitu vyao vya kupendeza havitawafaa; sanamu zao ndizo mashahidi wao wenyewe; hazioni, wala hazijui; ili wao waone aibu. Isaya 44:6-9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Waaminifu katika makabiliano ya mwisho ya Mlima Karmeli wanapaswa kushuhudia ukweli kwamba Mungu ni wa kwanza na wa mwisho. Yeye ndiye Mungu aliyewaweka “watu wa kale,” ili kubainisha “mambo yanayokuja.” Mashahidi wa Mungu wanapaswa kuwasilisha Ufunuo wa Yesu Kristo ulioondolewa muhuri muda mfupi kabla ya vita vya mwisho vya Mlima Karmeli.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Ujumbe wa Mlima Karmeli wa Shetani unawakilishwa kama moto unaoshuka kutoka mbinguni.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.
Na yeye hufanya maajabu makubwa, hata anashusha moto kutoka mbinguni juu ya nchi machoni pa wanadamu, Ufunuo 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Mstari huu unaeleza miujiza ambayo Marekani inatenda kupitia sayansi ya kisasa ya hipnozi inayowasilishwa kwa binadamu kupitia "barabara kuu ya habari." Lakini mstari huo pia unazungumzia kuonekana kwa Shetani mwenyewe anapojifanya kuwa Kristo.
“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.
Kazi kuu ya injili haitahitimishwa kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule ulioonekana katika mwanzo wake. Unabii uliotimizwa katika kumiminwa kwa mvua ya kwanza wakati wa ufunguzi wa injili utatimizwa tena katika mvua ya mwisho wakati wa kuhitimishwa kwake. Hapa ndipo ‘nyakati za kuburudishwa’ ambazo mtume Petro alizitazamia aliposema: ‘Basi tubuni, na mgeuke, ili dhambi zenu zifutwe, wakati ambapo nyakati za kuburudishwa zitakapokuja kutoka kwa uwepo wa Bwana; naye atamtuma Yesu.’ Matendo 3:19, 20.
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
"Watumishi wa Mungu, nyuso zao zikiwa zimejaa mwanga na kung'aa kwa kuwekwa wakfu kitakatifu, wataenda kwa haraka kutoka sehemu moja hadi nyingine kutangaza ujumbe kutoka mbinguni. Kwa maelfu ya sauti, kote duniani, onyo litatolewa. Miujiza itatendeka, wagonjwa wataponywa, na ishara na maajabu yataandamana na waaminio. Shetani naye atafanya kazi, kwa maajabu ya uongo, hata kushusha moto kutoka mbinguni machoni pa watu. Ufunuo 13:13. Hivyo wakazi wa dunia wataletwa kuchukua msimamo wao." Pambano Kuu, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Tutakapofika wakati ambapo Shetani atashusha moto kutoka mbinguni, "wakazi wa dunia wataletwa kuchukua msimamo wao." Katika wakati huo, shahidi wa Mungu "atakimbia kutoka mahali hadi mahali kutangaza ujumbe kutoka mbinguni. Kwa sauti za maelfu, kote duniani, onyo litatolewa." Kazi ambayo mashahidi wa Mungu wataifanya "itafanana na ile ya Siku ya Pentekoste," wakati "malaika anayeungana katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake." Katika Pentekoste, moto ulikuwa ishara ya kumiminwa kwa Roho Mtakatifu, na moto pia ni ishara ya kumiminwa kwa roho isiyotakatifu ya Shetani.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Baada ya Yohana kuwakilisha mia arobaini na nne elfu na umati mkubwa katika sura ya saba ya Ufunuo, anabainisha kufunguliwa kwa muhuri wa saba na wa mwisho. Muhuri wa mwisho, yaani wa saba, unawakilisha kufunuliwa kwa Ufunuo wa Yesu Kristo, na pia ni unabii pekee katika kitabu cha Ufunuo uliotakiwa kufunuliwa kabla tu ya kipindi cha rehema kufungwa. Muhuri wa saba, ngurumo saba, na Ufunuo wa Yesu Kristo vyote ni alama za kweli ile ile, inayofunuliwa kabla tu ya kipindi cha rehema kufungwa. Ufunuo wa Yesu Kristo unaangazia tabia ya Kristo na nguvu yake ya uumbaji kama Alfa na Omega. Ngurumo saba zinaainisha historia ambamo mia arobaini na nne elfu wanatiwa muhuri, na muhuri wa saba unaainisha kumiminwa kwa Roho Mtakatifu wakati wa historia ambayo mashahidi wawili wanafufuliwa na kupokea nguvu ya uumbaji ya "kweli" ya Mungu, ambayo hupitishwa kutoka kwa Baba, kwa Mwana, kwa Gabrieli, kwa nabii hadi kwa wale wanaochagua kusoma, kusikia, na kuishika nguvu iliyomo humo.
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 ya saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja akasimama madhabahuni, 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 ule moshi wa uvumba, pamoja na maombi ya watakatifu, ukapanda juu mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahuni, akautupa duniani; zikawa sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Katika aya hizo, "malaika saba" "walisimama mbele za Mungu" wakiwa na "tarumbeta saba." Malaika hao saba wa tarumbeta wameeleweka kwa usahihi kwa kawaida kuwa wanawakilisha hukumu za Mungu dhidi ya Roma kwa ajili ya kulazimisha ibada ya Jumapili. Roma ya kipagani, chini ya Konstantino, ilipitisha sheria ya kwanza ya Jumapili mwaka 321, na kufikia mwaka 330, dola yake ilikuwa imegawanyika mashariki na magharibi. Kuanzia hapo tarumbeta nne za kwanza zikaanza kupigwa, na ziliwakilisha nguvu za kihistoria zilizolekezwa dhidi ya dola yake, ambazo, kufikia mwaka 476, ziliacha mji wa Roma ambapo hakukuwa tena na Mroma aliyekuwa akitawala mji huo, ambao ulikuwa ishara ya nguvu na utukufu wa Roma. Wakati upapa ulipopitisha sheria ya Jumapili katika Baraza la Orleans mwaka 538, Mohammed aliinuliwa ili kuleta hukumu dhidi ya kanisa la Kirumi, kama inavyowakilishwa na tarumbeta ya tano na ya sita, ambazo pia zilikuwa ole la kwanza na la pili, na ziliwakilisha Uislamu. Hata ingawa ufahamu wa jadi kuhusu tarumbeta hizo ni sahihi, zinafafanuliwa katika kifungu ambacho zinawasilishwa katika Ufunuo sura ya tisa kama "mapigo".
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Na waliosalia miongoni mwa wanadamu, ambao hawakuuawa na mapigo haya, hawakutubu matendo ya mikono yao, ya kuabudu pepo na sanamu za dhahabu, na za fedha, na za shaba, na za mawe, na za miti; ambazo haziwezi kuona, wala kusikia, wala kutembea. Wala hawakutubu kwa ajili ya mauaji yao, wala kwa ajili ya uchawi wao, wala kwa ajili ya uzinzi wao, wala kwa ajili ya wizi wao. Ufunuo 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Utimizaji kamili na wa mwisho wa baragumu saba ni mapigo saba ya mwisho ya Ufunuo sura ya kumi na sita. Hata uchunguzi wa juu juu wa sifa za kinabii za baragumu saba za Ufunuo sura ya tisa unaonyesha kuwa zina sifa sambamba na mapigo saba ya mwisho. Kufunguliwa kwa muhuri wa saba kunatokea katika historia wakati ambapo muda wa rehema unakaribia kufungwa na ghadhabu ya Mungu, kama inavyowakilishwa na mapigo saba ya mwisho, iko karibu kumiminwa.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an 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.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Wakati Kristo, kama Simba wa kabila la Yuda, alipofungua “muhuri wa saba,” malaika akaja akasimama madhabahuni, 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 uvumba, uliokuja pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa yule malaika. Kumiminika kwa Roho Mtakatifu siku ya Pentekoste kulitanguliwa na maombi ya pamoja ya waamini waliokusanyika Yerusalemu.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
Uvuvio wa utauwa wa kweli miongoni mwetu ndilo hitaji letu kubwa na la dharura kuliko yote. Kutafuta hili kunapaswa kuwa kazi yetu ya kwanza. Lazima kuwe na jitihada za dhati za kupata baraka za Bwana, si kwa sababu Mungu hayuko radhi kutupatia baraka zake, bali kwa sababu hatujaandaliwa kuzipokea. Baba yetu wa mbinguni yuko radhi zaidi kuwapa Roho Wake Mtakatifu wale wamtakao kuliko wazazi wa duniani walivyo radhi kuwapa watoto wao zawadi njema. Lakini ni kazi yetu, kupitia maungamo, unyenyekevu, toba, na maombi ya dhati, kutimiza masharti ambayo kwayo Mungu ameahidi kutujalia baraka zake. Uvuvio unapaswa kutarajiwa tu kama jibu la maombi. Ujumbe Ulioteuliwa, kitabu cha 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Kufunguliwa kwa muhuri wa saba kunaonyesha kutiwa muhuri kwa watu laki moja na arobaini na nne elfu. Kutiwa muhuri kunaanzishwa kwa sala, lakini si kwa kitendo cha kusali tu, bali kwa sala maalum. Sala hiyo maalum inatambulishwa katika Kitabu cha Danieli, ambacho bila shaka pia ndicho Kitabu cha Ufunuo.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yohana katika Ufunuo na Danieli katika kitabu chake, wanawakilisha elfu mia arobaini na nne katika “siku za mwisho.” Katika “siku za mwisho” wale watakaokuwa mashahidi wa Mungu wakati wa vita ya mbingu ya kwanza watashuhudia kuhusu unabii ulioondolewa muhuri kabla tu ya kufungwa kwa kipindi cha rehema. Hii inawakilishwa kama muhuri wa saba katika aya tunazozizingatia sasa. Maombi yanayomjia malaika aliye na “chetezo cha dhahabu” yanawakilishwa na sala ya Danieli katika sura ya tisa ya kitabu chake. Sala hiyo ni sala maalum, ambayo ilielezwa na Musa kuhusiana na unabii wa “mara saba.” Sala hiyo ina vipengele viwili, na Danieli anaweka muktadha wa sala yake ya vipengele viwili kwa maneno ya “laana” na “kiapo” cha Musa. Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na mistari ileile ya unabii iliyoko katika kitabu cha Danieli imechukuliwa katika kitabu cha Ufunuo.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Sala inayoleta kumiminwa kwa moto mtakatifu katika harakati ya malaika mwenye nguvu wa Ufunuo kumi na nane, ni sala ya “mara saba” ya Danieli. Ni sala iliyomshusha malaika Gabrieli kutoka mbinguni ili kumfafanulia Danieli unabii. Mwishoni mwa sala yake, ambayo inajumuisha aya ishirini za kwanza za Danieli sura ya tisa, Gabrieli alishuka karibu wakati wa sadaka ya jioni. Maombi yanayopanda juu ambayo malaika mwenye chetezo cha dhahabu hupokea ni maombi yanayopanda wakati jua linapotua, jioni ya “siku za mwisho.”
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Na nilipokuwa nikisema, na kuomba, na kukiri dhambi yangu na dhambi ya watu wangu Israeli, na kuiwasilisha dua yangu mbele za Bwana Mungu wangu kwa ajili ya mlima mtakatifu wa Mungu wangu; Naam, nilipokuwa nikisema katika dua, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akaruka kwa haraka, akanigusa karibu na wakati wa sadaka ya jioni. Danieli 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Sala ya Danieli ilikuwa ni ungamo si tu la dhambi zake, bali pia la dhambi za watu wa Mungu. Sala yake ni kiolezo cha sala ya toba inayohusishwa na "mara saba" katika Mambo ya Walawi sura ya ishirini na sita.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Nao waliobaki miongoni mwenu wataangamia kwa sababu ya uovu wao katika nchi za adui zenu; na kwa sababu ya maovu ya baba zao nao wataangamia pamoja nao. Ikiwa watakiri uovu wao, na uovu wa baba zao, pamoja na kosa lao walilolifanya dhidi yangu, na kwamba wamekwenda kinyume nami; na kwamba mimi nami nimekwenda kinyume nao, nami nimewaleta katika nchi ya adui zao; kama basi mioyo yao isiyotahiriwa itanyenyekezwa, nao wakaukubali adhabu ya uovu wao: Hapo ndipo nitakumbuka agano langu na Yakobo, na nitakumbuka agano langu na Isaka, tena agano langu na Ibrahimu nitalikumbuka; nami nitaikumbuka nchi. Walawi 26:39-42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Baada ya Musa kuweka wazi adhabu inayohusishwa na “mara saba,” ambayo anauita “mzozo wa” “agano” la Mungu, anabainisha kile ambacho watu wa Mungu wanapaswa kufanya iwapo na watakapogundua kwamba wao ni watumwa katika nchi ya adui, kama vile Danieli alivyokuwa. Walihitaji, kama Danieli alivyowakilisha, kukiri dhambi zao, na pia dhambi za baba zao.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Wakati sala hii maalum inapotolewa na wale walioitwa kuwa elfu mia moja arobaini na nne, malaika aliye na chetezo cha dhahabu atachukua "chetezo, na" kukijaza "moto wa madhabahuni, na kukitupa duniani: kukawa na sauti, na ngurumo, na umeme, na tetemeko la nchi." Moto mtakatifu unaowakilisha ujumbe wa "kweli" kinyume na ujumbe bandia wa "moto", ambao Marekani na Shetani wanaouita ushuke kutoka mbinguni, hutokea katika saa ya "tetemeko la nchi", ambalo ni sheria ya Jumapili.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Katika kitabu cha Zekaria, tunaambiwa kwamba Zerubabel aliweka msingi na jiwe la kilele la hekalu katika historia ya kujengwa upya kwa hekalu na Yerusalemu baada ya kurejea kutoka utumwani ambamo Danieli alikuwa miongoni mwa waliopelekwa.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Kisha akanijibu na kusema, Hili ndilo neno la Bwana kwa Zerubabel: Si kwa uweza, wala si kwa nguvu, bali kwa Roho yangu, asema Bwana wa majeshi. Wewe mlima mkuu, u nani? Mbele ya Zerubabel utakuwa uwanda; naye ataleta lile jiwe la kilele kwa vigelegele, wakisema, Neema, neema juu yake. Tena neno la Bwana likanijia, kusema, Mikono ya Zerubabel imeweka msingi wa nyumba hii; mikono yake ndiyo itakayoikamilisha; nawe utajua ya kuwa Bwana wa majeshi amenituma kwenu. Kwa maana ni nani aliyeidharau siku ya mambo madogo? Maana watafurahi, nao wataona timazi katika mkono wa Zerubabel pamoja na wale saba; hao ndiyo macho ya Bwana yazungukayo duniani kote. Zekaria 4:6-10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubabel maana yake ni "mzao wa Babeli", naye ni ishara ya ujumbe wa malaika wa pili, ambao unapoambatanishwa na ujumbe wa Kilio cha Usiku wa Manane, uliweka "msingi" katika harakati za mwanzo za Uadventista. Zerubabel pia anawakilisha marudio ya ujumbe wa malaika wa pili katika harakati za mwisho za Uadventista, katika harakati ya Future for America, wakati "jiwe la kilele" linawekwa.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Dunia ilishangilia juu ya wale mashahidi wawili waliokuwa wameuawa katika bonde la mifupa mikavu, katika ile barabara iitwayo "barabara kuu ya taarifa." Mashahidi hao wawili walipofufuliwa dunia ikaogopa, na mbingu zikashangilia. Zakaria, kama manabii wote, anabainisha "siku za mwisho" ambazo watu wa Mungu wanafurahi. Zakaria anatufahamisha kwamba wanafurahi katika ufufuo wa wale mashahidi wawili, wanapoona "wale saba." "Wale saba" ni neno lilelile la Kiebrania linalotafsiriwa kama "mara saba" katika Mambo ya Walawi ishirini na sita. Harakati ya malaika wa kwanza iliweka jiwe la msingi la "mara saba" za Musa, na huo "ukweli" pia ndio uwe jiwe kuu la harakati ya malaika wa tatu, licha ya kukataliwa kwake mwaka 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Inapotambuliwa na kutimizwa, na kufanyiwa kazi kwa maombi maradufu yanayofaa, moto wa kweli utashushwa duniani, kama ilivyokuwa siku ya Pentekoste.
We will continue to address the opening of the seventh seal in the next article.
Tutaendelea kushughulikia ufunguzi wa muhuri wa saba katika makala ijayo.