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# The Book of Daniel - Number One-Hundred and Six

Kitabu cha Danieli - Nambari Mia na Sita

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Kufunua Hukumu: Kuanzia 9/11 hadi Sheria ya Jumapili - Uchambuzi wa Kinabii

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Hukumu ya uchunguzi kwa walio hai ilianza Septemba 11, 2001, na hukumu ya utekelezaji inaanza wakati wa sheria ya Jumapili inayokuja hivi karibuni. Vipindi hivyo viwili vya hukumu vinawakilisha kazi ya mjumbe anayeandaa njia kwa Mjumbe wa Agano wa tatu, na Eliya wa tatu, ambaye ni mwisho wa mjumbe wa Eliya aliyeanza katika historia ya Wamileraiti.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Katika kutimia kwa Mjumbe wa Agano katika Kristo, alisafisha mara mbili hekalu halisi la duniani, ambalo lilikuwa kielelezo cha mwili wake na hekalu lake la kiroho. Hekalu lake halisi la duniani lilianza kama Hema la Kukutania la jangwani, kisha hekalu la Sulemani, halafu hekalu lililojengwa upya baada ya miaka sabini ya utumwa wa Babeli, na hekalu hilo hilo baada ya mradi wa ukarabati wa miaka arobaini na sita uliotekelezwa na Herode.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Uwepo dhahiri wa Mungu uliibariki hema la kukutania na hekalu la Sulemani, lakini si hekalu lililojengwa upya baada ya utekwa; hata hivyo, lile hekalu lililokarabatiwa lilibarikiwa na uwepo wa Kristo wa kimwili. Katika historia ya hekalu lililokarabatiwa na Herode, Kristo alilisafisha hekalu mara mbili katika kutimiza Malaki sura ya tatu. Katika usafishaji wa kwanza, Kristo alilitambua hekalu kuwa nyumba ya Baba yake, lakini katika usafishaji wa mwisho wa hekalu Kristo alilitambua kuwa nyumba ya Wayahudi.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Katika historia ya Wamileraiti, Kristo alijenga hekalu la kiroho katika muda wa miaka arobaini na sita kuanzia 1798 hadi 1844. Tarehe 22 Oktoba, 1844, katika kutimiza Malaki sura ya tatu, akafika ghafla hekaluni kwake, hivyo akawatenga wanawali wapumbavu. Kisha akaja kama malaika wa tatu ili kutekeleza utakaso wa pili na wa mwisho, lakini kama ilivyokuwa mwanzoni mwa Israeli ya kale, Israeli ya kisasa ilikosa imani iliyohitajika kukamilisha kazi.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Mnamo Septemba 11, 2001, Kristo alirudi kutekeleza usafishaji wa pili wa hekalu unaokamilishwa wakati wanawali wapumbavu wanapotengwa wakati wa sheria ya Jumapili inayokuja hivi karibuni, wanapotambua ukweli kwamba hawaelewi ongezeko la maarifa lililofunuliwa mnamo 1989. Ongezeko hilo la maarifa linawakilisha ujumbe wa Mvua ya Mwisho, ambao ni ujumbe wa Kilio cha Usiku wa Manane unapotazamwa katika muktadha wa mfano wa wanawali kumi. Ujumbe wa aya sita za mwisho za Danieli kumi na moja uliofunuliwa wakati wa mwisho mnamo 1989, unawakilishwa katika aya ya arobaini na nne kama “habari kutoka mashariki na kutoka kaskazini.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Ujumbe wa mvua ya mwisho ni ujumbe wa Kilio cha Usiku wa Manane, na pia ni ujumbe wa mashariki na wa kaskazini. Mashariki na kaskazini huwakilisha Uislamu na upapa, mtawalia, na kama ujumbe huwakilisha ujumbe unaoghushiwa na Uadventista wa Laodikia kati ya Septemba 11, 2001 na sheria ya Jumapili inayokuja hivi karibuni. Septemba 11, 2001, huwakilisha Uislamu (mashariki), na sheria ya Jumapili huwakilisha alama ya mnyama (kaskazini).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Kitanda cha mauti cha Uadventista wa Laodikia kinawakilishwa kati ya zile alama mbili za njia, kama inavyoakisiwa na kifo cha nabii asiye mtii kati ya punda na simba. Kitanda cha mauti cha wale wanaokubali alama ya mnyama kinawakilishwa na “habari kutoka mashariki na kaskazini” zinazoikasirisha mamlaka ya kipapa na kuanzisha mateso ya mwisho dhidi ya watu wa Mungu. Ujumbe huo unaanza katika sheria ya Jumapili inayokuja hivi karibuni nchini Marekani, ambapo, na pia wakati huo huo, Uislamu wa Ole wa Tatu hushambulia ghafla. Shambulio hilo lisilotarajiwa husababisha maangamizi ya taifa, na kuwakasirisha mataifa, hivyo kutoa msukumo wa kiuchumi na kisiasa wa kuleta pamoja mataifa yote dhidi ya Uislamu, chini ya mwavuli wa muungano wa mara tatu wa joka, mnyama na nabii wa uongo.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Katika historia inayowakilishwa na Elia wa tatu, ujumbe unaotambulisha Ole wa tatu unawaarifu joka, mnyama na nabii wa uongo kwamba Uislamu ni chombo cha hukumu ambacho Mungu hutumia kuwaadhibu wanadamu kwa kuabudu alama ya mamlaka ya kipapa. Kama ilivyo kwa Roma tatu, Babeli tatu, Elia watatu na wajumbe watatu wanaoandaa njia, Ole wa tatu unathibitishwa kupitia matumizi ya mara tatu ya Ole tatu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Nikaona, nikamsikia malaika mmoja akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi, kwa sababu ya sauti nyingine za tarumbeta za malaika wale watatu, ambao bado hawajapiga tarumbeta zao! Ufunuo 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Dada White aliunga mkono kwa dhati kitabu cha Smith, Daniel and Revelation, akibainisha kwamba kila Mwadventista wa Sabato anapaswa kumiliki kitabu hicho, ingawa hakukieleza moja kwa moja kama nilivyoandika sasa; hata hivyo, ukweli huo upo katika uungaji wake mkono.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> Bwana anawaita wafanyakazi waingie katika uwanja wa usambazaji wa vitabu ili vitabu vyenye nuru ya kweli ya sasa visambazwe. Watu ulimwenguni wanahitaji kujua kwamba ishara za nyakati zinatimia. Wapelekeeni vitabu vitakavyowaangazia. Danieli na Ufunuo, Pambano Kuu, Mababu na Manabii, na Tumaini la Vizazi Vyote vinapaswa sasa vifikie ulimwengu. Mafundisho makuu yaliyomo katika Danieli na Ufunuo yamesomwa kwa shauku na wengi nchini Australia. Kitabu hiki kimekuwa njia ya kuwaleta roho nyingi za thamani kwenye maarifa ya kweli. Kila kinachoweza kufanywa kifanywe ili kusambaza Mawazo juu ya Danieli na Ufunuo. Sijui kitabu kingine chochote kinachoweza kuchukua nafasi ya hiki. Hiki ni mkono wa msaada wa Mungu.

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> "Wale waliodumu muda mrefu katika kweli wamelala. Wanahitaji kutakaswa na Roho Mtakatifu. Ujumbe wa malaika wa tatu unapaswa kutangazwa kwa sauti kuu. Masuala mazito yako mbele yetu. Hatuna muda wa kupoteza. Mungu aepushe tukaruhusu mambo madogo kufunika nuru inayopaswa kutolewa kwa ulimwengu." Manuscript Releases, juzuu ya 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Kitabu hicho, ambacho pia kilikataliwa na wale waliokataa mtazamo wa Wamillerite kuhusu "the daily" katika kitabu cha Danieli, kilitambulishwa kama "mkono wa msaada wa Mungu". Ikiwa watu wa Mungu wamepewa wajibu wa kusambaza vitabu vilivyotajwa katika nukuu iliyotangulia, inamaanisha kwamba watu wa Mungu wangepaswa kumiliki kitabu hicho wenyewe. Kitabu hicho kilikuwa kitovu cha shambulio la wale waliotetea mtazamo "mpya" wa "the daily" katika kitabu cha Danieli, kwa kuwa ndicho kitabu walichotamani kukiandika upya na kuondoa mtazamo sahihi wa "the daily".

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Dada White alipowataja viongozi wawili wakuu katika uasi kuhusu "ya kila siku" katika kitabu cha Danieli, mara nyingi alibainisha kwamba wao (Prescott na Daniells) hawakuwa na uwezo wa "kufikiri kutoka sababu hadi athari." Warekebishaji wa kihistoria miongoni mwa Waadventista wa Laodikia wanaonekana kuwa na tatizo hilo hilo.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Viongozi wakuu ambao, katika historia yote ya uasi kuanzia 1888 na kuendelea, waliwahi kukubali wakati fulani katika uzoefu wao binafsi fundisho la uongo la "ya kila siku." Uasi wao ulikuwa "athari," na uelewa usio sahihi wa "ya kila siku" ulikuwa "sababu." Warekebishaji wa Waadventista wa Laodikia huwaongoza wasiofunzwa kuamini kwamba hao hao waasi wa kihistoria wa historia ya Waadventista, kwa kweli hawakuwa katika uasi, ingawa ushuhuda wao uliorekebishwa haujathibitishwa kamwe na ushuhuda wa Biblia na Roho ya Unabii. Kwa sababu hawazingatii "athari" kuwa uasi, wanafunga uwezekano wa kutafuta "sababu."

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Kama ndege atangatanga, kama korongo arukavyo, vivyo hivyo laana isiyo na sababu haiji. Mithali 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Watu wa Mungu wanapaswa kutambua uasi, na wanapofanya hivyo, wanapaswa kutafuta sababu yake. Kisha wanapaswa kuondoa sababu hiyo. Katika kifungu kifuatavyo Dada White anatoa maoni kuhusu simulizi la Akani.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> Nimeonyeshwa kwamba Mungu hapa anaonyesha jinsi anavyoona dhambi miongoni mwa wale wanaodai kuwa watu Wake wanaoshika amri Zake. Wale Aliowaheshimu kwa namna ya pekee kwa kuwapa kushuhudia maonyesho ya ajabu ya nguvu Zake, kama ilivyokuwa kwa Israeli wa kale, na ambao hata hivyo watathubutu kupuuza maelekezo Yake ya wazi, watakuwa walengwa wa ghadhabu Yake. Angependa kuwafundisha watu Wake kwamba kutotii na dhambi vinamchukiza mno na havipaswi kuchukuliwa kwa wepesi. Anatuonyesha kwamba watu Wake wanapokutwa na dhambi wanapaswa mara moja kuchukua hatua madhubuti kuiondoa dhambi hiyo kati yao, ili hasira Yake isije ikawa juu yao wote. Lakini ikiwa dhambi za watu zinapuuzwa na wale walio katika nyadhifa za uwajibikaji, hasira Yake itakuwa juu yao, na watu wa Mungu, kama mwili, watawajibishwa kwa dhambi hizo. Katika kushughulika Kwake na watu Wake zamani, Bwana anaonyesha ulazima wa kuitakasa kanisa kutokana na makosa. Mwenye dhambi mmoja anaweza kusambaza giza litakalozuia nuru ya Mungu kufikia kusanyiko lote. Watu wanapotambua kwamba giza linawatanda, wala hawajui sababu, wanapaswa kumtafuta Mungu kwa bidii, kwa unyenyekevu mkuu na kujitweza, hadi makosa yanayouhuzunisha Roho Wake yatakapochunguzwa na kuondolewa.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> Ubaguzi uliozuka dhidi yetu kwa sababu tumekemea makosa ambayo Mungu amenionyesha kwamba yalikuwepo, na kilio kilichoinuliwa cha ukali na ukatili, ni jambo lisilo la haki. Mungu anatuagiza tuzungumze, wala hatutanyamaza. Ikiwa makosa yako dhahiri miongoni mwa watu Wake, na kama watumishi wa Mungu wakapita bila kujali, kimsingi wanamuunga mkono na kumhalalisha mtenda-dhambi, nao pia ni wenye hatia na bila shaka watapokea hasira ya Mungu; kwa maana watawajibishwa kwa dhambi za wenye hatia. Katika maono nimeelekezwa kwenye matukio mengi ambapo ghadhabu ya Mungu imewapata kwa sababu ya uzembe wa watumishi Wake katika kushughulikia makosa na dhambi zilizokuwepo miongoni mwao. Wale waliotoa udhuru kwa makosa haya wameonekana na watu kuwa wapole na wavutia kwa tabia, kwa sababu tu waliepuka kutekeleza wajibu wa wazi wa Kimaandiko. Kazi hiyo haikupatana na hisia zao; kwa hiyo waliiepuka. Ushuhuda, juzuu ya 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Historia za viongozi walioasi miongoni mwa Waadventista hushuhudia kwamba moja ya hatua ambazo karibu kila mara huonekana katika uasi wao ni kwamba wakati fulani katika uzoefu wao binafsi walikubali mtazamo wa uongo kuhusu “kile cha kila siku.” Hata hivyo, kitabu cha Smith, ingawa hakijavuviwa na kina matatizo fulani ya mafundisho, bado kinatoa muhtasari bora wa uelewa wa waasisi kuhusu Ufunuo sura ya nane na ya tisa, ambapo tunaona historia ya kinabii ya tarumbeta sita za kwanza ikiwasilishwa. Tutarejelea maoni ya Smith kutoka katika kitabu chake, Danieli na Ufunuo, tunapoanza kuzingatia matumizi ya mara tatu ya Ole tatu.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Dada White anatufahamisha kwamba William Miller alipatiwa nuru kuu juu ya kitabu cha Ufunuo, lakini ufahamu wake kuhusu sura ya kumi na tatu, na sura ya kumi na sita hadi kumi na nane, haukuwa sahihi, kwa kuwa hakuwa katika mtazamo ufaao wa kihistoria ili kuona kwamba kuna nguvu tatu za uharibifu, wala si mbili. Nuru yake kuu ilikuwa juu ya sura ya pili hadi ya tisa za Ufunuo.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> "Wahubiri na watu wameutazama kitabu cha Ufunuo kuwa cha mafumbo na chenye umuhimu mdogo kuliko sehemu nyingine za Maandiko Matakatifu. Lakini nikaona ya kwamba kitabu hiki kwa hakika ni ufunuo uliotolewa kwa manufaa maalum ya wale watakaoishi katika siku za mwisho, kuwaongoza katika kutambua nafasi yao ya kweli na wajibu wao. Mungu aliielekeza akili ya William Miller kwenye unabii na akampa nuru kuu kuhusu kitabu cha Ufunuo." Maandishi ya Mapema, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller aliwasilisha uelewa wake kuhusu makanisa, mihuri, tarumbeta na bakuli kama ifuatavyo.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> Makanisa saba ya Asia ni historia ya kanisa la Kristo katika namna zake saba, katika mizunguko na migeuko yake yote, katika ustawi na dhiki zake zote, tangu siku za mitume hadi mwisho wa dunia. Mihuri saba ni historia ya matendo ya mamlaka na wafalme wa dunia juu ya kanisa, na ulinzi wa Mungu kwa watu wake katika kipindi hicho hicho. Tarumbeta saba ni historia ya hukumu saba za pekee na nzito zilizotumwa juu ya dunia, yaani ufalme wa Kirumi. Na bakuli saba ni mapigo saba ya mwisho yaliyotumwa juu ya Roma ya Kipapa. Pamoja na haya, kuna matukio mengine mengi, yaliyosokotwa kama vijimito vinavyochangia, na kujaza mto mkuu wa unabii, hadi yote yanaishia katika bahari ya umilele.

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> Hii, kwangu mimi, ndiyo mpango wa unabii wa Yohana katika kitabu cha Ufunuo. Na mtu anayetaka kukielewa kitabu hiki, sharti awe na maarifa ya kina ya sehemu nyingine za Neno la Mungu. Ishara na sitiari zinazotumiwa katika unabii huu hazifafanuliwi zote humo humo, bali sharti zipatikane kwa manabii wengine, na kufafanuliwa katika vifungu vingine vya Maandiko. Kwa hiyo ni dhahiri kwamba Mungu amekusudia tusome yote kwa ujumla, hata ili kupata ufahamu wa wazi wa sehemu yoyote. William Miller, Mihadhara ya Miller, juzuu ya 2, mhadhara wa 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Kama vile mjumbe wa tatu, anayemtayarishia njia Mjumbe wa Agano, anavyowakilisha historia ya ndani ya hukumu ya kanisa, kinyume na Eliya wa tatu, anayewakilisha historia ya nje katika hukumu ya Babeli ya kisasa, ndivyo uelewa wa waanzilishi kuhusu makanisa na mihuri ulivyotambua ushuhuda uleule wa ndani na wa nje.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> Mihuri hutambulishwa kwetu katika sura za 4, 5, na 6 za Ufunuo. Matukio yanayoonyeshwa chini ya mihuri hii yanaonekana katika Ufunuo 6, na katika mstari wa kwanza wa Ufunuo 8. Ni wazi kwamba yanashughulikia matukio ambayo kanisa linahusishwa nayo tangu mwanzo wa kipindi hiki hadi kuja kwa Kristo.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> "Ilhali makanisa saba yanawasilisha historia ya ndani ya kanisa, mihuri saba huweka wazi matukio makuu ya historia yake ya nje." Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith alikuwa akibainisha uelewa wa Wamilleraiti kuhusu uhusiano wa ndani na wa nje wa makanisa, na James White anawasilisha muhtasari unaofanana katika muktadha wa historia sambamba.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> Sasa tumefuatilia makanisa, mihuri, na wanyama, yaani viumbe hai, kwa kadiri ambavyo vinaweza kulinganishwa kuwa vinayafunika vipindi sawa vya wakati. Mihuri ni saba kwa idadi, lakini wanyama ni wanne tu. Na ni vyema kutambua hapa kwamba, wakati wa kufunguliwa kwa mhuri wa kwanza, wa pili, wa tatu na wa nne, wanyama wa kwanza, wa pili, wa tatu na wa nne husikika wakisema, 'Njoo uone;' lakini wakati mihuri ya tano, ya sita na ya saba inapofunguliwa, hakuna sauti kama hiyo inayosikika. Wala makanisa matatu ya mwisho, na mihuri mitatu ya mwisho, havilingani kama vinavyofunika vipindi sawa vya wakati, kama ilivyo kwa makanisa manne ya kwanza na mihuri minne ya kwanza. Lakini, kama tulivyoonyesha, kuna ulinganifu kati ya makanisa, mihuri na wanyama katika kufunika vipindi sawa vya wakati kwa muda wa karibu miaka 1800, hadi tunapofika kwenye zaidi kidogo ya nusu karne ya wakati wa sasa. James White, Review and Herald, Februari 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Tumewanukuu hivi punde watatu kati ya watangulizi wakuu wa historia ya Wamilleraiti. Wote watatu walishikilia mtazamo sahihi kuhusu "kila siku", na wote walishikilia muhtasari wa makanisa, mihuri na tarumbeta katika mfumo wa ukweli ambao Miller aliongozwa kuuelewa na kuuwasilisha.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> "Wakati watu wanapoingia ambao wangependa kuondoa pini moja au nguzo moja kutoka kwenye msingi ambao Mungu ameuweka kwa Roho Wake Mtakatifu, waruhusiwe wazee waliokuwa waanzilishi katika kazi yetu waseme kwa uwazi, na waliokufa nao waseme pia kupitia kuchapishwa tena kwa makala zao katika majarida yetu. Kusanyeni miale ya nuru ya kimungu ambayo Mungu ametoa alipowaongoza watu Wake hatua kwa hatua katika njia ya ukweli. Ukweli huu utathibitika mbele ya mtihani wa muda na majaribu." Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Tarehe 11 Septemba 2001, malaika mwenye nguvu wa Ufunuo sura ya kumi na nane alishuka na akaanza kazi ya kuwaongoza wale ambao wangekubali na kula Mkate uliokuwa umeshuka tu kutoka mbinguni, warudi katika ‘njia za kale’ za Yeremia sura ya sita. Alfa na Omega alihitaji wale waliokuwa tayari kujitahidi kuwa miongoni mwa mia arobaini na nne elfu waone kwamba kilichomshusha kutoka mbinguni mnamo Agosti 11, 1840, hakikuwa tu utimilifu wa unabii wa wakati, bali utimilifu wa unabii wa wakati wa Ole la pili. Alihitaji watu Wake wagundue upya njia za kale za historia ambako alikuwa amesimamisha hekalu la Wamileraiti katika miaka arobaini na sita kuanzia 1798 hadi 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Historia hiyo ilikuwa imefunikwa na takataka, sarafu bandia na vito bandia. Historia hiyo ilifichwa na ujumbe wa msingi wa uongo uliokuwa umejengwa juu ya mchanga, wala si juu ya Mwamba wa Enzi. Ilikuwa katika historia ya wafuasi wa Miller; historia ambayo, kama Petro anavyoieleza, wale "ambao zamani hawakuwa watu, bali" baadaye wakawa "watu wa Mungu," waliokuwa wameinuliwa na kujengwa kuwa "nyumba ya kiroho, ukuhani mtakatifu." Simba wa kabila la Yuda alishuka tarehe 11 Septemba 2001, na kuwaongoza watu wake wa siku za mwisho katika kazi ya kusafisha "hekalu" la ile historia ya kuinuliwa kwa hekalu la wafuasi wa Miller. Kazi hiyo ilikuwa imeashiriwa kwa mfano na unabii uliotabiri kwamba Bwana angemwinua mtu aitwaye Yosia (ambaye maana ya jina lake ni msingi wa Mungu).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Yosia aliposimamishwa kwa utimilifu wa unabii wa yule nabii asiye mtii, alianza kazi ya kulikarabati Hekalu ambalo lilikuwa limeharibika. Wakati wa kazi ya ukarabati na usafi, "laana ya Musa" iligunduliwa, na iliposomwa mbele ya Yosia ikasababisha matengenezo ya Yosia. Tutashughulikia unabii huo, kuhusiana na kugunduliwa upya kwa "nyakati saba", baada ya tarehe 11 Septemba 2001.

We will begin that study in the next article.

Tutaanza utafiti huo katika makala inayofuata.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Maadamu tu wale wanaokiri ukweli wanamtumikia Shetani, kivuli chake cha kuzimu kitakata mbali maono yao ya Mungu na mbingu. Watakuwa kama wale waliopoteza upendo wao wa kwanza. Hawawezi kuyaona uhalisia wa milele. Kile ambacho Mungu ametutayarishia kinaonyeshwa katika Zekaria, sura ya 3 na 4, na 4:12-14: 'Nikamjibu tena, nikamwambia, Haya matawi mawili ya mizeituni ni nini, ambayo kupitia mabomba mawili ya dhahabu humimina mafuta ya dhahabu kutoka ndani yao? Naye akanijibu, akasema, Je, hujui haya ni nini? Nikasema, La, bwana wangu. Ndipo akasema, Hawa ni wale wawili waliotiwa mafuta, wanaosimama karibu na Bwana wa dunia yote.'

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Bwana amejaa rasilimali. Hana upungufu wa nyenzo. Ni kwa sababu ya ukosefu wetu wa imani, udunia wetu, maneno yetu ya bure, kutokuamini kwetu, kunakodhihirika katika mazungumzo yetu, kwamba vivuli vyeusi hukusanyika kutuzunguka. Kristo hafunuliwi kwa neno wala kwa tabia kama Yule aliye wa kupendeza kabisa, na bora kuliko elfu kumi. Wakati nafsi inaporidhika kujikweza kwa ubatili, Roho ya Bwana hawezi kufanya mengi kwa ajili yake. Maono yetu mafupi huona kivuli, lakini hayawezi kuuona utukufu ulio mbali zaidi. Malaika wanashikilia pepo nne, zinawakilishwa kama farasi mwenye ghadhabu anayetaka kuvunja pingu na kukimbia kwa kasi juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> Je, tutalala ukingoni kabisa mwa ulimwengu wa milele? Je, tutakuwa wazembe, baridi, na wafu? Ee, laiti katika makanisa yetu watu Wake wangepuliziwa ndani yao Roho na pumzi ya Mungu, ili wasimame kwa miguu yao na waishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni finyu. Lakini tunapopita katika lango hilo finyu, upana wake hauna kikomo. Manuscript Releases, juzuu ya 20, 216, 217.

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