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# Rome Establishes the Vision - Number Ten

Roma Inaweka Maono - Nambari Kumi

The Last Controversy: The Book of Joel, the Fall of New York, and the Symbol of Rome in Advent History

Mzozo wa Mwisho: Kitabu cha Yoeli, Kuanguka kwa New York, na Alama ya Roma katika Historia ya Uadventista

Author

Jeff Pippenger

Published

August 26, 2024

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The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.

Utata wa mwisho ninaotaka kuunganisha na hoja nyingine za kihistoria kuhusu ishara ya Roma ndani ya historia ya Waadventista ni ule unaohusu kitabu cha Yoeli. Utata huo ulitokea baada ya Septemba 11, 2001, na bila kuzingatia mazingira ya kipindi hicho, vipengele vichache vilivyo fiche vinaweza kabisa kukosa kutambuliwa. Ili kuweka mazingira hayo katika muktadha, kunahitaji kuzingatia historia ya Wamileraiti. Tarehe 11 Agosti, 1840, unabii wa wakati wa Ufunuo sura ya tisa, aya ya kumi na tano, ulitimia.

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.

> Na wale malaika wanne wakafunguliwa, waliokuwa wametayarishwa kwa saa moja, na siku moja, na mwezi mmoja, na mwaka mmoja, ili wauue theluthi ya wanadamu. Ufunuo 9:15.

The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.

Aya inatambua “saa, na siku, na mwezi, na mwaka,” kuwa sawa na miaka mia tatu tisini na moja na siku kumi na tano. Malaika wanne walikuwa wakiwakilisha wakati Uislamu ulipoinuka madarakani na kuleta vita dhidi ya Roma, kuanzia Julai 27, 1449. Nukta ya kuanzia ilibainishwa kwa kutumia mwisho wa unabii mwingine wa muda wa miaka mia moja na hamsini. Unabii wa kwanza wa muda wa miaka mia moja na hamsini uliwasilishwa katika historia ya ole wa kwanza, ambao pia ni tarumbeta ya tano ya Ufunuo sura ya tisa. Unabii wa miaka mia moja na hamsini ulipokamilika Julai 27, 1449, unabii wa muda tunaoutazama sasa ulianza, na baada ya miaka mia tatu tisini na moja na siku kumi na tano unabii huo ulihitimika Agosti 11, 1840.

William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.

William Miller alikuwa ameelewa kwamba nguvu zilizotajwa katika Ufunuo sura ya tisa zinawakilisha Uislamu, na kabla ya tarehe 11 Agosti 1840, Millerite mmoja aitwaye Josiah Litch alitoa utabiri uliotokana na unabii uliobainisha kwamba mwaka 1840, Ukuu wa Dola ya Uthmani ungekoma. Siku kumi kabla ya tarehe 11 Agosti 1840, Litch alifanyia marekebisho na kusasisha utabiri wake ili kubainisha si tu mwaka ambao unabii ungetimizwa, bali mwaka, mwezi na siku mahsusi. Dada White anatoa maoni kuhusu athari ya utabiri wa Litch kwa ulimwengu wa kidini wa Wamilerite wakati tukio hilo lilipotimia.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> "Mnamo mwaka 1840 utimizaji mwingine wa ajabu wa unabii ulizua shauku kubwa kote. Miaka miwili kabla, Josiah Litch, mmoja wa wahubiri wanaoongoza waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, uliotabiri anguko la Dola ya Ottoman. Kulingana na mahesabu yake, mamlaka hii ilitarajiwa kupinduliwa . . . tarehe 11 Agosti, 1840, wakati ambapo nguvu ya Ottoman huko Constantinople ingetarajiwa kuvunjika. Na hili, ninaamini, litaonekana kuwa hivyo.'"

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.

Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to rejected the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.

Kwa miaka mingi, uidhinishaji wake wa tukio hili umeshambuliwa mara kwa mara kwa njia mbalimbali na Waadventista wa Sabato wa Walaodikia. Kama ilivyo kwa “mara saba” na “kile cha kila siku,” kuushambulia ukweli huu ni kukataa misingi kama inavyowakilishwa juu ya vibao viwili vitakatifu, na pia mamlaka ya Roho ya Unabii. Sababu ambayo Shetani amefanya kazi ili kuharibu imani katika historia hii ni ya vipengele vingi.

Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.

Utabiri wa Litch ulitumia "kanuni za tafsiri ya unabii zilizopitishwa na Miller." Miller alipewa ufahamu kuhusu kipengele cha wakati wa kinabii, na yeyote anayeshuku kwamba ujumbe wa Miller ulijikita katika wakati wa kinabii anahitaji tu kuangalia chati za waanzilishi za 1843 na 1850 ili kuthibitisha kwamba hili lilikuwa kweli. Kabla ya Agosti 11, 1840, wale waliopinga utabiri wa Miller kuhusu kurejea kwa Kristo walikuwa wakidai kwamba wakati wa kinabii usingeweza kutumiwa kuelewa ni lini Kristo atarudi. Mara nyingi walitumia kauli ya Biblia kuhusu kutokujua siku wala saa ili kupinga ujumbe na kazi yake.

> But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.

> Lakini kuhusu siku ile na saa ile hakuna ajuaye, wala hata malaika wa mbinguni, ila Baba yangu peke yake. Na kama ilivyokuwa katika siku za Noa, ndivyo kuja kwa Mwana wa Adamu kutakavyokuwa. Kwa maana kama ilivyokuwa katika siku zile kabla ya gharika, walikuwa wakila na kunywa, wakioa na kuolewa, hata siku ile Noa alipoingia katika safina, wala hawakujua hata gharika ilipokuja, ikawachukua wote; ndivyo kuja kwa Mwana wa Adamu kutakavyokuwa. Hapo wawili watakuwa shambani; mmoja atachukuliwa, na mwingine ataachwa. Mathayo 24:36-40.

In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.

Licha ya kifungu hiki, wafuasi wa Miller waliona ushahidi mwingi mno wa kibiblia uliounga mkono utabiri wao, wakaendelea na kutenda kwa mujibu wa kanuni iliyokuja kutambuliwa baadaye na Dada White.

> “‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.

> ‘Hakuna mtu ajuaye siku wala saa’ lilikuwa hoja iliyotumiwa mara nyingi zaidi na waliokataa imani ya ujio. Andiko ni: ‘Lakini juu ya siku ile na saa ile hakuna ajuaye, wala malaika wa mbinguni, ila Baba Yangu peke Yake.’ Mathayo 24:36. Ufafanuzi ulio wazi na unaopatana wa andiko hili ulitolewa na wale waliokuwa wakimtarajia Bwana, na matumizi mabaya yaliyofanywa nalo na wapinzani wao yalionyeshwa kwa uwazi. Maneno haya yalinenwa na Kristo katika mazungumzo yake ya kukumbukwa na wanafunzi Wake juu ya Mlima wa Mizeituni baada ya kuondoka hekaluni kwa mara ya mwisho. Wanafunzi waliuliza swali: ‘Ni ishara gani ya kuja Kwako, na ya mwisho wa dunia?’ Yesu aliwapa ishara, akasema: ‘Mtakapoona haya yote, jueni ya kwamba yuko karibu, hata mlangoni.’ Aya 3, 33. Neno moja la Mwokozi lisifanywe kubatilisha jingine. Ingawa hakuna mtu ajuaye siku wala saa ya kuja Kwake, tumeagizwa na kutakiwa kujua wakati unapoikaribia. Tena tunafundishwa kwamba kupuuza onyo Lake, na kukataa au kubeza kujua kwamba ujio Wake umekaribia, kutakuwa na maangamizi kwetu kama ilivyokuwa kwa wale waliokuwa wakiishi siku za Nuhu kutojua kwamba gharika ilikuwa inakuja. Na mfano katika sura hiyohiyo, unaolinganishia mtumishi mwaminifu na asiye mwaminifu, na kutoa hukumu ya yule aliyesema moyoni mwake, ‘Bwana wangu anakawia kuja,’ unaonyesha ni kwa mtazamo gani Kristo atawaangalia na kuwalipa wale anaowakuta wakikesha na wakifundisha juu ya kuja Kwake, na wale wanaoukataa. ‘Kesheni basi,’ asema Yeye. ‘Heri yule mtumishi, ambaye bwana wake atakapokuja atamkuta akifanya hivyo.’ Aya 42, 46. ‘Basi, ikiwa hutakesha, nitakujia kama mwivi, wala hutajua saa nitakayokujia.’ Ufunuo 3:3.” Pambano Kuu, 370.

When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.

Wakati unabii wa Litch ulipotimia, wanaume “wenye elimu na hadhi” waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea kwa kasi. Ujumbe wa Miller ulitiwa nguvu wakati kanuni zake za ufafanuzi wa kinabii zilipothibitishwa kuwa kanuni halali. Kufuatia kutimia kwa unabii wa wakati, si tu kwamba kanuni ya Miller ilithibitishwa, na wengi wakajiunga na harakati ya Wamilleri, bali jambo muhimu kiunabii vilevile ni kwamba kanuni ya msingi miongoni mwa kanuni za Miller ndilo lililothibitishwa. Aidha, ukweli kwamba uthibitisho huo ulifikiwa kwa kutumia unabii wa ole wa pili kati ya maole matatu, ambayo pia ni tarumbeta ya tano, ya sita na ya saba.

The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.

Kutiwa nguvu kwa ujumbe wa Miller kuligeuka kuwa mojawapo ya alama muhimu zaidi za njia za harakati ya matengenezo ya Wamillerite. Kuliwakilishwa kwa mfano na ubatizo wa Yesu. Kuliashiria kwamba mchakato wa mwisho wa kujaribiwa wa waliokuwa watu wa agano (Waprotestanti) ulikuwa umeanza. Kuligeuka kuwa lengo kuu la shambulio la Shetani dhidi ya harakati ya Wamillerite na ujumbe wake kwa ujumla.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> "Swali lolote ambalo Shetani anaweza kuliamsha akilini ili kuleta shaka kuhusu historia kuu ya safari za kale za watu wa Mungu litampendeza yule mkuu wa kishetani na ni kosa mbele za Mungu. Habari za Bwana kuja upesi kwa nguvu na utukufu mkuu katika ulimwengu wetu ni kweli, na mnamo mwaka 1840 sauti nyingi ziliinuliwa kuitangaza." Manuscript Releases, juzuu ya 9, 134.

On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.

Tarehe 11 Septemba 2001, ole wa tatu uliwasili katika historia ya kinabii. Tukio hilo lilithibitisha kanuni kuu ya ufasiri wa unabii iliyokubaliwa na harakati ya malaika wa tatu iliyoanza mwaka 1989. Ukweli wa kwanza uliofunuliwa kwa mjumbe wa harakati hiyo ya marekebisho ulifunuliwa mwaka 1989, nao haukuwa aya sita za mwisho za Danieli 11. Ulikuwa ni ukweli kwamba harakati zote za marekebisho zinaenda sambamba na zinapaswa kuletwa pamoja, mstari juu ya mstari, ili kutambua sifa za harakati ya wale mia arobaini na nne elfu, ambayo ndiyo harakati ya malaika wa tatu. Uwasilishaji wangu wa kwanza wa hadharani niliowahi kutoa ulikuwa kwenye mkutano wa kambi mwaka 1994, au labda 1995. Uwasilishaji huo haukuhusu aya sita za mwisho za Danieli 11, bali ulihusu mistari ya marekebisho inayoenda sambamba.

When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.

Unabii wa Uislamu wa ole wa tatu ulipotimizwa tarehe 11 Septemba 2001, ulienda sambamba na tarehe 11 Agosti 1840. Mwaka 1840 unabii wa ole wa kwanza na wa pili ulithibitisha ujumbe wa Wamileraiti, na tarehe 11 Septemba 2001 unabii wa ole wa tatu ulithibitisha ujumbe wa Future for America. Utambuzi wa jambo hilo uliwaleta wengi katika harakati, ambapo hapo awali ilikuwa kimsingi ikimtegemea mtu mmoja pekee. Kisha ujumbe wa harakati hiyo na mjumbe wake ukawa chini ya mashambulizi, kama vile historia ya mwaka 1840 ilivyokuwa kiini cha mashambulizi ya kishetani katika miongo iliyofuata.

Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.

Waliojiunga na harakati ya Future for America walikubali kanuni za ufafanuzi wa kinabii zilizokusanywa na mjumbe wa historia hiyo. Mojawapo ya kanuni hizo, labda iliyo muhimu zaidi, ilikuwa na bado ni matumizi mara tatu ya unabii. Mjumbe alikuwa amekuja kuelewa kwamba baadhi ya kweli za kinabii zilionyeshwa katika matukio matatu mahususi ya utimilifu. Akiamini kwamba historia ya Wamileraiti ilirudiwa katika historia ya wale mia moja arobaini na nne elfu, ikaonekana kwamba Agosti 11, 1840 ilikuwa mfano wa Septemba 11, 2001, na kwamba mistari mingine takatifu ya mageuzi pia ilikuwa na alama hiyo hiyo ya njia.

The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.

Ushahidi wa kurudiwa kwa kila mstari wa mageuzi matakatifu katika mstari wa malaika wa tatu kisha ukafunuliwa na Simba wa kabila la Yuda. Ilionekana kwamba kama vile historia ya Wamilleri ilivyotimiza mfano wa wanawali kumi kwa kila undani, vivyo hivyo historia ya Future for America pia ilitimiza huo.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.

Ngurumo saba za Ufunuo 10 zilitambuliwa kuwa zinatambulisha uzoefu wa Wamileraiti kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844, na pia historia inayoanzia Septemba 11, 2001 hadi sheria ya Jumapili inayokuja hivi karibuni.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Nuru ya pekee aliyopewa Yohana, ambayo ilidhihirishwa katika zile ngurumo saba, ilikuwa ni ufafanuzi wa matukio ambayo yangetukia chini ya jumbe za malaika wa kwanza na wa pili....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Baada ya hizi ngurumo saba kunena sauti zao, agizo linamjia Yohana kama ilivyokuwa kwa Danieli kuhusu kitabu kidogo: ‘Tia muhuri mambo hayo ambayo ngurumo saba zilinena.’ Haya yanahusu matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao. The Seventh-day Adventist Bible Commentary, juzuu 7, 971.

It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.

Ilitambuliwa kwamba Dada White alisema moja kwa moja kwamba harakati ya malaika wa tatu inaenda sambamba na harakati za malaika wa kwanza na wa pili.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> Mungu ameweka ujumbe wa Ufunuo 14 mahali pake katika mfululizo wa unabii, na kazi yake haipaswi kukoma hadi mwisho wa historia ya dunia hii. Ujumbe wa malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, na unapaswa kwenda sambamba na huu ufuatao. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya mambo haya,’ akasema Yohana, ‘nilimwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangaziwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa. The 1888 Materials, 803, 804.

The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.

Harakati za malaika wa kwanza na wa pili zinaenda sambamba na harakati za malaika wa tatu. Unabii uliowezesha harakati za malaika wa kwanza na wa pili ulitiwa nguvu na utimilifu wa unabii wa wakati wa ole wa kwanza na wa pili, na kutiwa nguvu kwa harakati za malaika wa tatu kulisababishwa na utimilifu wa unabii wa ole wa tatu.

As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”

Kama ilivyokuwa tarehe 11 Agosti 1840, wakati ujumbe wa Future for America ulithibitishwa, "wengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizopitishwa na Future for America," na "msukumo wa ajabu ulitolewa kwa harakati ya Adventi." "Wanaume wa elimu na cheo waliungana" na Future for America, "katika kuhubiri na katika kuchapisha" ujumbe wa kinabii wa Future for America. Kanuni mahususi ya Future for America iliyothibitisha waziwazi tarehe 11 Septemba 2001 kuwa utimilifu wa unabii ilikuwa "matumizi mara tatu ya unabii."

When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.

Tunapokubali mtazamo wa msingi wa Uislamu kuhusu ole wa kwanza na wa pili, kama zinavyoonyeshwa kwenye chati mbili takatifu, pamoja na ushuhuda ulioandikwa wa wale waliofundisha ujumbe huo, tunatambua sifa mahususi za kinabii zinazohusishwa na ole wa kwanza, na ole wa pili. Biblia hufundisha mara kwa mara, kwa njia mbalimbali, kwamba ukweli unathibitishwa kwa ushuhuda wa wawili. Sifa za kinabii za ole wa kwanza, zikijumuishwa na sifa za kinabii za ole wa pili, huthibitisha sifa za kinabii za ole wa tatu. Matumizi ya mara tatu ya Uislamu ni mahususi sana katika kutambua kuwasili kwa ole wa tatu mnamo 11 Septemba 2001, kiasi kwamba haiwezekani kutoona, ijapokuwa wengi huchagua kufumba macho kwa ushahidi.

The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.

Matumizi mara tatu ya unabii yalithibitisha kwa uthabiti kwamba ole wa tatu uliwasili Septemba 11, 2001. Kisha ikaonekana kwamba kanuni hiyo ilikuwa imehusishwa moja kwa moja na ujumbe wa malaika wa pili, ambao, katika wakati wa Wamileraiti na pia wakati wa wale mia moja arobaini na nne elfu, ndio kipindi cha kumiminwa kwa Roho Mtakatifu. Historia zote mbili ni utimilifu wa mfano wa wanawali kumi, na katika mfano huo ujumbe wa Mwito wa Usiku wa Manane ndipo tofauti kati ya wenye hekima na wapumbavu inadhihirika, na ndipo ujumbe wa malaika wa pili unatiwa nguvu.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> Karibu na mwisho wa ujumbe wa malaika wa pili, niliona nuru kuu kutoka mbinguni iking’aa juu ya watu wa Mungu. Miale ya nuru hii ilionekana angavu kama jua. Nikasikia sauti za malaika zikisema kwa sauti kuu, ‘Tazama, Bwana-arusi anakuja; tokeni kumlaki!’

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Huu ulikuwa ule wito wa usiku wa manane, ambao ulipaswa kuupa nguvu ujumbe wa malaika wa pili. Malaika walitumwa kutoka mbinguni ili kuwaamsha watakatifu waliovunjika moyo na kuwatayarisha kwa kazi kuu iliyokuwa mbele yao. Watu wenye vipaji vikubwa zaidi hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa wale wanyenyekevu, waliojitoa, na kuwalazimisha kutoa mwito, ‘Tazama, Bwana-arusi yuaja; tokeni mwende kumlaki!’” Maandishi ya Mapema, 238.

In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.

Katika historia ya malaika wa kwanza na wa pili, kumiminwa kwa Roho Mtakatifu hutimizwa kwa Kilio cha Usiku wa Manane kinapoungana na ujumbe wa malaika wa pili. Hili hurudiwa katika historia ya malaika wa tatu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.

> Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti zilizokuwa kama zinasikika kila mahali, “Tokeni kwake, watu wangu, msije mkawa washirika wa dhambi zake, wala msipokee mapigo yake; kwa kuwa dhambi zake zimefika mpaka mbinguni, na Mungu amekumbuka maovu yake.” Ujumbe huu ulionekana kuwa nyongeza ya ujumbe wa tatu, ukaungana nao, kama vile kilio cha usiku wa manane kilivyojiunga na ujumbe wa malaika wa pili mwaka 1844. Utukufu wa Mungu ukakaa juu ya watakatifu wavumilivu, waliokuwa wakingoja, nao bila woga wakatoa onyo la mwisho lenye uzito, wakitangaza kuanguka kwa Babeli, na wakiwaita watu wa Mungu watoke kwake; ili waepuke maangamizi yake ya kutisha. Zawadi za Kiroho, juzuu ya 1, 195.

In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.

Kuhusu matumizi mara tatu ya unabii, ujumbe wa malaika wa pili unawakilisha matumizi mara tatu ya unabii, kwani ujumbe katika historia yoyote kati ya hizo mbili ni kwamba Babeli imeanguka mara mbili.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Na malaika mwingine akafuata, akisema, Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu ameyanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake. Ufunuo 14:8.

The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.

Malaika mwenye nguvu wa Ufunuo sura ya kumi alishuka wakati unabii wa ole wa kwanza na wa pili ulipotimia mnamo Agosti 11, 1840, na kwa kufanya hivyo tukio hilo liliashiria kushuka kwa malaika mwenye nguvu wa Ufunuo sura ya kumi na nane mnamo Septemba 11, 2001. Malaika huyo anayeng’aza dunia kwa utukufu Wake kisha akatoa tamko.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Akapaza sauti kwa nguvu, akisema, Babeli ile kuu imeanguka, imeanguka, na imekuwa makao ya mashetani, na kimbilio la kila roho mchafu, na zizi la kila ndege mchafu na mwenye kuchukiwa. Ufunuo 18:2.

The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic word was the triple application of the three woes.

Ujumbe wa malaika wa pili wa sura ya kumi na nne, na wa malaika mwenye nguvu wa sura ya kumi na nane, unatangaza kwamba Babeli imeanguka mara mbili, na unaitambua Babeli ya siku za mwisho. Unaitambua Babeli ya siku za mwisho, kwa kuwa maanguko yale mawili ya awali ya Babeli—wakati wa Nimrodi, na wakati wa Nebukadneza hadi Belshaza—yanaweka sifa za kinabii za anguko la kahaba wa Ufunuo kumi na saba, aliyeandikwa kwenye paji la uso wake, “Babeli Mkubwa.” Kutambua anguko hilo la Babeli katika siku za mwisho kunahitaji mashahidi wawili wa yale maanguko mawili ya awali ya Babeli, maana ujumbe wa siku za mwisho ni, Babeli imeanguka, imeanguka. Aliposhuka yule malaika mwenye nguvu wakati majengo makuu ya Jiji la New York yalipoangushwa kwa mguso wa Mungu, kwa tamko lake alibainisha kanuni ya matumizi mara tatu ya unabii. Matumizi hayo mara tatu ya unabii yaliyoithibitisha Septemba 11, 2001 kuwa utimilifu wa neno la kinabii la Mungu yalikuwa matumizi mara tatu ya ole tatu.

At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.

Katika utimilifu huo wengi walijiunga na harakati ya Future for America, na walishawishika kuhusu kanuni za tafsiri ya unabii zilizokuwa zikitumiwa na Future for America. Agosti 11, 1840 ilirudiwa, na kwa kufanya hivyo kurudiwa huko hakukuthibitisha kanuni kuu ya Miller, ambayo ni kwamba siku inawakilisha mwaka katika unabii wa Biblia, kwa maana kanuni kuu ya Future for America ilikuwa kwamba historia ya Wamilleriti ya ujumbe wa malaika wa kwanza na wa pili inarudiwa katika historia ya harakati ya malaika wa tatu.

It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.

Inaonekana dhahiri kwamba, ikiwa mwaka 1840 ulikuwa shabaha ya shambulio mahususi la Ukuu wake wa kishetani—kama Dada White anavyomtaja Shetani—basi historia ya Septemba 11, 2001 pia ingekuwa chini ya shambulio la aina ileile. Hivyo, tunakuta nadharia za njama zinazobainisha jukumu la wafuasi wa utandawazi, au Wajesuiti, au CIA, au familia ya Bush, au mchanganyiko fulani wa nguvu hizo. Nadharia hizo, ingawa zina vipengele fulani vya ukweli, zimelenga kupinga wazo kwamba ulikuwa ni mguso kutoka kwa Mungu uliobomoa majengo makubwa ya Jiji la New York, hivyo kuashiria kuwasili kwa ole wa tatu katika historia ya harakati ya laki moja na arobaini na nne elfu.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.

The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.

Nadharia za njama, ziwe hazina ukweli au zina sehemu ya ukweli, zote zinadhoofisha ukweli kwamba ilikuwa ni utendaji wa uongozi wa Mungu uliosababisha matukio ya tarehe hiyo. Nadharia hizo mbalimbali za njama ni shambulio la Shetani kutoka nje ya harakati dhidi ya ukweli, lakini pia alifanya kazi kuudhoofisha ukweli kutoka ndani ya harakati hiyo. Mojawapo ya mashambulio ya ndani ni kukataa kwamba Roma ndiyo inayolengwa katika kitabu cha Yoeli.

We will consider that controversy in the next article.

Tutaangazia mjadala huo katika makala inayofuata.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.

> Neno la Bwana lililomjia Yoeli mwana wa Pethueli. Sikilizeni haya, enyi wazee, na tegezeni masikio, ninyi wote wakaaji wa nchi. Je, jambo hili limekuwapo katika siku zenu, au hata katika siku za baba zenu? Waambieni watoto wenu habari zake, na watoto wenu wawaambie watoto wao, na watoto wao waambie kizazi kingine. Kilichobaki baada ya parare kimekuliwa na nzige; na kilichobaki baada ya nzige kimekuliwa na mnyoo wa majani; na kilichobaki baada ya mnyoo wa majani kimekuliwa na kiwavi. Amkeni, enyi walevi, lieni; pigeni mayowe, ninyi wote wanywaji wa divai, kwa sababu ya divai mpya; maana imekatiliwa mbali kutoka kinywani mwenu. Kwa kuwa taifa limepanda juu ya nchi yangu, lenye nguvu, lisilohesabika; meno yake ni meno ya simba, tena lina meno ya shavuni ya simba mkubwa. Yoeli 1:1-6.

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