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

Kitabu cha Danieli - Nambari Mia na Nne

Unveiling the Prophetic Rule: Understanding the Investigative and Executive Judgments in the Last Days

Kufunua Kanuni ya Kinabii: Kuelewa Hukumu za Uchunguzi na Utekelezaji katika Nyakati za Mwisho

Author

Jeff Pippenger

Published

February 29, 2024

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We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Tunaweka kanuni ya kinabii iliyotambuliwa na Simba wa kabila la Yuda katika kazi Yake ya kufunua aya sita za mwisho za Danieli kumi na moja, katika “wakati wa mwisho,” mwaka 1989, wakati Umoja wa Kisovieti ulipofagiliwa na muungano wa siri kati ya Ronald Reagan na Papa wa Roma. Tumeonyesha kwamba matumizi ya mara tatu ya Roma na anguko la Babeli yanabainisha mwanamke na mnyama anayempanda na kumtawala katika Ufunuo kumi na saba.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

Uonyesho wa mwanamke na mnyama katika sura ya kumi na saba na kumi na nane unabainisha hukumu inayoendelea hatua kwa hatua ambayo Mungu analeta juu ya Babeli ya Kisasa, ikianza na sheria ya Jumapili inayokuja karibuni na kudumu hadi Mikaeli atakaposimama na kipindi cha rehema kwa wanadamu kifungwe. Kipindi hicho kinaashiria sehemu ya kwanza ya Hukumu ya Utekelezaji ya Mungu, inayotimizwa kwa mchanganyiko wa rehema Zake. Kisha, katika mapigo saba ya mwisho, hakuna rehema inayochanganywa na hukumu Zake. Hatua hizo mbili pia zimeashiriwa katika Hukumu ya Uchunguzi, ambayo ilianza tarehe 22 Oktoba 1844. Hukumu ya Uchunguzi ilianza kwa uchunguzi na hukumu ya wafu, na tarehe 11 Septemba 2001, Hukumu ya Uchunguzi ya walio hai ilianza.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Hukumu ya walio hai pia imegawanywa katika vipindi viwili, cha kwanza kikianza tarehe 11 Septemba 2001, kwa uchunguzi na hukumu ya wale wanaotarajiwa kuwa miongoni mwa elfu mia arobaini na nne, maana hukumu huanzia nyumbani mwa Mungu. Hukumu ya uchunguzi ya wafu ilitekelezwa tu kwa wale ambao majina yao yaliwahi, wakati fulani wa maisha yao, kuandikwa katika kitabu cha uzima. Majina ya wafu yaliyoandikwa na kusajiliwa yalilinganishwa na kitabu cha dhambi. Ikiwa walikuwa na dhambi ambazo hawakuwa wamekiri, majina yao yaliondolewa katika kitabu cha uzima. Hukumu ya uchunguzi ya walio hai imeainishwa kuwa inaanzia nyumbani mwa Mungu, ilhali hukumu ya uchunguzi ya wafu haikuhitaji bainisho lolote.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

Katika hukumu ya uchunguzi ya walio hai, Neno la Mungu lilibainisha kwa uangalifu kwamba hukumu hiyo, wakati wa kutiwa muhuri kwa wale mia na arobaini na nne elfu, ilianza Yerusalemu, ambayo ni kanisa la Mungu. Biblia inatoa shahidi wa pili wa moja kwa moja kuhusu ukweli huu.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Kwa maana wakati umefika wa hukumu kuanza katika nyumba ya Mungu; na ikianza kwetu kwanza, mwisho wa wale wasiotii injili ya Mungu utakuwa nini? 1 Petro 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Hukumu ya walio hai huanza katika Yerusalemu, nyumba ya Mungu, na kuna wakati maalum ambapo hukumu hiyo huanza. Hukumu ya walio hai huanza katika Yerusalemu wakati kidau cha wino cha mwandishi kinapopita Yerusalemu na kuweka alama juu ya wanaume na wanawake wanaolia na kuugua kwa ajili ya machukizo yanayotendwa kanisani na pia katika nchi.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

Kundi lisilotii injili linatambuliwa katika Ufunuo sura ya saba kwa kutofautishwa na wale laki moja na arobaini na nne elfu, ambako Yohana anawaitambua kama umati mkubwa. Umati mkubwa unawakilisha kundi la nafsi hai wanaohukumiwa wakati wa kipindi cha hukumu ya walio hai, ambao hawajatii kikamilifu sheria ya Mungu, kwa kuwa wamekuwa wakiabudu katika siku ya jua ya Papa. Wakati wa sheria ya Jumapili inayokaribia kuja nchini Marekani, wale waliotiwa muhuri na malaika mwenye chupa ya wino ya mwandishi katika Ezekieli sura ya tisa, ambayo pia ndiyo kutiwa muhuri kwa mujibu wa Ufunuo sura ya saba, wanainuliwa kama bendera. Ndipo wale ambao kwa sasa hawatii injili watawajibishwa kwa Sabato ya siku ya saba.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> Lakini Wakristo wa vizazi vilivyopita walishika Jumapili, wakidhani kwamba kwa kufanya hivyo walikuwa wanashika Sabato ya Biblia; na sasa wapo Wakristo wa kweli katika kila kanisa, bila kuacha ushirika wa Kikatoliki wa Roma, ambao kwa dhati wanaamini kwamba Jumapili ndiyo Sabato ya agizo la Mungu. Mungu anakubali ukweli wa nia yao na unyofu wao mbele Yake. Lakini wakati ushikaji wa Jumapili utakapolazimishwa kisheria, na ulimwengu utaelimishwa kuhusu wajibu wa Sabato ya kweli, basi yeyote atakayevunja amri ya Mungu, ili kutii agizo lisilo na mamlaka yoyote ya juu kuliko mamlaka ya Roma, atakuwa kwa kufanya hivyo ameuheshimu Upapa kuliko Mungu. Anatoa heshima kwa Roma na kwa nguvu inayolazimisha utaratibu uliowekwa na Roma. Anamwabudu mnyama na sanamu yake. Watu watakapoikataa ile taasisi ambayo Mungu ametangaza kuwa ishara ya mamlaka Yake, na kuiheshimu badala yake ile ambayo Roma imeichagua kuwa ishara ya mamlaka yake kuu, basi watakuwa wamekubali ishara ya utii kwa Roma—‘alama ya mnyama.’ Wala si hadi suala hili liwekwe wazi hivyo mbele ya watu, na waletwe kuchagua kati ya amri za Mungu na amri za wanadamu, ndipo wale wanaoendelea katika uasi watakapopokea ‘alama ya mnyama.’ Pambano Kuu, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Bendera ya wale waliotiwa muhuri ndiyo inayowaita wale wasioitii injili waingie katika utiifu.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Na katika siku hiyo kutakuwapo shina la Yese, ambalo litasimama kuwa bendera kwa watu; watu wa mataifa watalitafuta; na mahali pake pa raha patakuwa pa utukufu. Tena itakuwa siku hiyo, ya kwamba Bwana atanyosha mkono wake mara ya pili, apate kuwarudisha waliosalia wa watu wake, watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye atawainulia mataifa bendera, atawakusanya Waisraeli waliofukuzwa, na atawakutanisha wana wa Yuda waliotawanyika, kutoka miisho minne ya dunia. Isaya 11:10-12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Wale ambao kwa sasa hawatii Injili wanahukumiwa wakiwa hai, lakini hukumu yao lazima ifuate hukumu ya uchunguzi ya wale laki moja na arobaini na nne elfu walio hai, kwa kuwa wanaweza kuonywa tu kwa kuwaona wanaume na wanawake wenye muhuri wa Mungu wakati wa mzozo wa sheria ya Jumapili inayokaribia kuja.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Kazi ya Roho Mtakatifu ni kuuthibitishia ulimwengu hatia kuhusu dhambi, haki na hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale waaminio ukweli wakiwekwa wakfu kwa njia ya ukweli, wakitenda kwa kanuni za juu na takatifu, wakiweka wazi, kwa namna ya juu na yenye adhama, mpaka kati ya wale wanaozishika amri za Mungu na wale wanaozikanyaga chini ya miguu yao. Kutakaswa na Roho hubainisha tofauti kati ya wale walio na muhuri wa Mungu na wale wanaoshika siku ya mapumziko bandia. Jaribu litakapokuja, itaonyeshwa kwa uwazi ni nini chapa ya mnyama. Ni kushika siku ya Jumapili. Wale ambao, baada ya kusikia ukweli, wanaendelea kuichukulia siku hii kuwa takatifu, hubeba saini ya mtu wa dhambi, aliyedhani kubadili nyakati na sheria. Bible Training School, 1 Desemba 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Hukumu ya utekelezaji, ambamo kazi ya Eliya wa tatu hutimizwa, huanza wakati sheria ya Jumapili itakapotungwa hivi karibuni. Ni vipindi viwili; katika kipindi cha kwanza hukumu za Mungu huchanganywa na rehema kwa wale wasiotii injili kwa sasa, kisha hufuatiwa na mapigo saba ya mwisho yanayomiminwa bila rehema.

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> Kipindi cha rehema hakitaendelea kwa muda mrefu tena. Sasa Mungu anaondoa mkono wake unaozuia kutoka duniani. Kwa muda mrefu amekuwa akinena na wanaume na wanawake kwa njia ya Roho wake Mtakatifu; lakini hawajaitikia wito huo. Sasa ananena na watu wake, na ulimwengu, kwa njia ya hukumu zake. Wakati wa hukumu hizi ni wakati wa rehema kwa wale ambao bado hawajapata fursa ya kujua kweli ni nini. Kwa upole Bwana atawaangalia. Moyo wake wa rehema umeguswa; mkono wake bado umenyoshwa kuwaokoa. Idadi kubwa wataingizwa katika zizi la usalama, ambao katika siku hizi za mwisho watasikia ukweli kwa mara ya kwanza. Review and Herald, Novemba 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Wale wasiotii Injili ndio “kondoo wengine” ambao Yesu aliahidi kuwaita, na watasikia sauti yake atakapowaita.

> And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

> Na kondoo wengine ninao, ambao si wa zizi hili; na hao pia imenipasa niwalete, nao watasikia sauti yangu; na kutakuwa na zizi moja, na mchungaji mmoja. Yohana 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

“Sauti” wanayoisikia ni “sauti” ya pili ya Ufunuo sura ya kumi na nane, inayolia kwa sauti kuu wakati wa sheria ya Jumapili ijayo hivi karibuni, wakati hukumu ya yule kahaba mkuu inaongezwa maradufu, kwa kuwa amekijaza kikombe chake cha dhambi cha kipindi cha rehema.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nabii anasema, ‘Niliona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka kuu; nayo nchi ikang’aa kwa utukufu wake. Akalia kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa maskani ya mashetani’ (Ufunuo 18:1, 2). Huu ndio ujumbe ule ule uliotolewa na malaika wa pili. Babeli imeanguka, ‘kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Divai hiyo ni nini? Mafundisho yake ya uongo. Amewapa dunia Sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ambao Shetani alimwambia Hawa kwa mara ya kwanza huko Edeni, kutokufa kwa asili kwa nafsi. Makosa mengine mengi yanayofanana ameyaeneza kwa upana na mbali, ‘akifundisha mafundisho yaliyo maagizo ya wanadamu’ (Mathayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘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). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Alipoanza Yesu huduma Yake ya hadharani, Alikisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma Yake, moja lilikuwa kusafisha Hekalu kwa mara ya pili. Vivyo hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewafanya mataifa yote kunywa mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni ndani yake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5). Ujumbe Teule, kitabu cha 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

Wakati wa sheria ya Jumapili inayokuja hivi karibuni nchini Marekani, hukumu ya utekelezaji inayosonga hatua kwa hatua juu ya Babeli ya Kisasa huanza, na kipindi cha mwisho cha hukumu ya walio hai huanza huku hukumu hizo mbili zikiingiliana. Mjumbe wa tatu, ambaye kazi yake ni kuandaa njia kwa Mjumbe wa Agano, anawakilisha kazi katika kipindi cha hukumu ya walio hai iliyoanza Septemba 11, 2001, na kumalizika wakati wa mwisho miongoni mwa wale ambao kwa sasa hawatii injili watakaposikia sauti ya pili ya Ufunuo sura ya kumi na nane, na kutoka katika Babeli. Kazi hiyo inabainisha kutakaswa na kusafishwa kwa hekalu la mia moja arobaini na nne elfu mwanzoni mwa huduma ya mjumbe anayemtayarisha njia, na kisha kusafishwa na kutakaswa kwa hekalu la kundi kubwa mwishoni mwa huduma ya mjumbe anayemtayarisha njia kwa ajili ya Mjumbe wa Agano.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

Wakati sheria ya Jumapili inayokuja hivi karibuni itakapopitishwa, udhihirisho wa nguvu za Mungu uliotokea siku ya Pentekoste utajirudia.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

> Hakuna hata mmoja wetu atakayewahi kupokea muhuri wa Mungu wakati tabia zetu bado zina doa au waa moja juu yao. Imebaki kwetu kurekebisha mapungufu katika tabia zetu, kutakasa hekalu la nafsi kutokana na kila unajisi. Ndipo mvua ya mwisho itatuangukia kama vile mvua ya kwanza ilivyoanguka juu ya wanafunzi Siku ya Pentekoste...

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Mnafanya nini, ndugu, katika kazi kubwa ya maandalizi? Wanaojiunga na dunia wanapokea kigezo cha kidunia na kujiandaa kwa alama ya mnyama. Wale wanaojishuku, wanaojinyenyekeza mbele za Mungu na kutakasa nafsi zao kwa kuitii kweli; hawa wanapokea kigezo cha mbinguni na kujiandaa kwa muhuri wa Mungu katika vipaji vya nyuso zao. Amri itakapotolewa na chapa ikatiwa, tabia yao itabaki safi na isiyo na doa milele.” Shuhuda, juzuu ya 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

Hapa ndipo tofauti inayoonekana katika Neno la kinabii inaweza kuwafanya watu wajikwae, ingawa si lazima iwe hivyo. Katika Pentekoste, wakati wa wanafunzi, ujumbe uliotiwa nguvu haukupelekwa kwa Mataifa, ambao ni wale wasiolitii injili wakati wa sheria ya Jumapili inayokuja hivi karibuni. Ujumbe uliotiwa nguvu katika Pentekoste ulipelekwa kwa Waisraeli wa kale, ambao kwa miaka mingine mitatu na nusu bado walikuwa katika kipindi chao cha mwisho cha majaribio.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Majuma sabini yameamriwa juu ya watu wako na juu ya mji wako mtakatifu, kukomesha uasi, na kutia mwisho dhambi, na kufunika uovu, na kuleta haki ya milele, na kutia muhuri njozi na unabii, na kumpaka mafuta yeye aliye mtakatifu sana. Danieli 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Ujumbe uliotiwa nguvu Siku ya Pentekoste haukupelekwa kwa waliokuwa hawatii injili hadi Stefano alipouawa kwa kupigwa mawe mwaka wa 34. Dada White hutaja jambo hili mara kwa mara.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> Ndipo malaika akasema, 'Atathibitisha agano na wengi kwa juma moja [miaka saba].' Kwa miaka saba baada ya Mwokozi kuanza huduma yake, injili ilipaswa kuhubiriwa hasa kwa Wayahudi; kwa miaka mitatu na nusu na Kristo Mwenyewe; na baadaye na mitume. 'Katikati ya juma atasababisha dhabihu na sadaka zikome.' Danieli 9:27. Katika majira ya kuchipua ya mwaka 31 B.K., Kristo, dhabihu ya kweli, alitolewa dhabihu Kalvari. Kisha pazia la hekalu likapasuka vipande viwili, kuonyesha kwamba utakatifu na maana ya huduma ya dhabihu vilikuwa vimeondoka. Wakati ulikuwa umefika wa dhabihu na sadaka za duniani kukoma.

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> "Ile juma moja—miaka saba—liliisha mwaka 34 B.K. Kisha, kwa kumpiga Stefano mawe, Wayahudi hatimaye walitia muhuri juu ya kukataa kwao injili; wanafunzi waliotawanywa na mateso 'walienda kila mahali wakilihubiri neno' (Matendo 8:4); na muda mfupi baadaye, Saulo mtesaji aliongoka, na akawa Paulo, mtume wa Mataifa." The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Ujumbe uliotiwa nguvu katika Pentekoste, siku hamsini baada ya ufufuo wa Kristo, unalingana na sheria ya Jumapili ambapo injili inawaita kondoo wengine wa Kristo kutoka Babeli, lakini haikuwa hadi miaka mitatu na nusu baada ya msalaba ndipo Wayahudi ‘waliutia muhuri kukataa kwao injili,’ na ujumbe kisha ukaenda kwa Mataifa, ambao wakati huo hawakuitii injili. Mgongano unaoonekana unazidishwa na madai kwamba katika mwaka 34 BK Wayahudi waliutia muhuri kukataa kwao injili, kwa kuwa Dada White anasema vinginevyo.

> “Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

> Kwa kuwa mfumo mzima wa taratibu za ibada ulikuwa wa mfano wa Kristo, haukuwa na thamani yoyote pasipo Yeye. Wayahudi walipothibitisha kukataa kwao Kristo kwa kumtoa auawe, walikataa yote yaliyotoa maana kwa hekalu na huduma zake. Utakatifu wake ulikuwa umeondoka. Lilihukumiwa kuangamizwa. Tangu siku hiyo, dhabihu na huduma zilizoambatana nazo zilikuwa hazina maana. Kama sadaka ya Kaini, hazikuonyesha imani kwa Mwokozi. Kwa kumtoa Kristo auawe, Wayahudi kimsingi waliharibu hekalu lao. Kristo aliposulubiwa, pazia la ndani la hekalu lilipasuka vipande viwili kutoka juu hadi chini, jambo lililoashiria kwamba dhabihu kuu ya mwisho ilikuwa imetolewa, na kwamba mfumo wa dhabihu ulikuwa umefikia kikomo milele. The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Je, Wayahudi walithibitisha kukataa kwao injili wakati Stefano alipouawa kwa kupigwa mawe au wakati Kristo aliposulubiwa? Utata huu unaoonekana unahusishwa na utata unaoonekana wa kuhusianisha dhihirisho la nguvu za Mungu katika siku ya Pentekoste na sheria ya Jumapili inayokuja karibuni.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Tunakusudia kutanzua kinzani inayoonekana katika makala ijayo, lakini nataka kutukumbusha kwamba kusudi la tafakari hii maalum linategemea ukweli uliotambuliwa na manabii kwamba watu wa Mungu wa Laodikia katika siku za mwisho hawaelewi hukumu. Tumechukua muda kupitia vipindi na makusudi mbalimbali ya hukumu ili kuwa wazi kuhusu jinsi hukumu ya uchunguzi na hukumu ya utekelezaji zinavyokutana katika sheria ya Jumapili inayokaribia. Ili kuona ufunuo unaohusishwa na kinzani zinazoonekana tulizozitaja hivi punde, vipengele hivi vilihitaji kupitiwa upya.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Wakatoliki wa Roma wanatambua kwamba mabadiliko ya Sabato yalifanywa na kanisa lao, na wanataja mabadiliko haya yenyewe kama ushahidi wa mamlaka ya juu kabisa ya kanisa. Wanasema kwamba kwa kuadhimisha siku ya kwanza ya wiki kama Sabato, Waprotestanti wanatambua mamlaka yake ya kutunga sheria katika mambo ya kiungu. Kanisa la Roma halijatelekeza madai yake ya kutokosea; na wakati ulimwengu na makanisa ya Kiprotestanti yanapokubali Sabato bandia iliyoundwa na kanisa hilo, huku yakikataa Sabato ya Yehova, kimsingi yanakiri madai haya. Wanaweza kunukuu mamlaka ya mabadiliko haya, lakini upotovu wa hoja zao ni rahisi kubainika. Mfuasi wa Papa ana werevu wa kutosha kuona kwamba Waprotestanti wanajidanganya, wakifumba macho kwa hiari dhidi ya ukweli wa jambo hilo. Kadiri desturi ya Jumapili inavyopata kibali, yeye hufurahi, akiwa na uhakika kwamba hatimaye italeta ulimwengu wote wa Kiprotestanti chini ya bendera ya Roma.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Mabadiliko ya Sabato ni ishara au alama ya mamlaka ya kanisa la Roma. Wale ambao, wakiwa wameelewa madai ya amri ya nne, huchagua kuitunza Sabato ya uongo badala ya ile ya kweli, kwa kufanya hivyo wanatoa heshima kwa mamlaka ile ambayo peke yake imeamuru Sabato hiyo. Alama ya mnyama ni Sabato ya kipapa, ambayo imekubaliwa na ulimwengu badala ya siku iliyowekwa na Mungu.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Lakini wakati wa kupokea alama ya mnyama, kama ilivyoainishwa katika unabii, bado haujafika. Wakati wa jaribu bado haujafika. Kuna Wakristo wa kweli katika kila kanisa, hata katika Kanisa Katoliki la Roma. Hakuna anayehukumiwa hadi awe amepata nuru na ameona wajibu wa amri ya nne. Lakini amri itakapotolewa ya kulazimisha Sabato bandia, na sauti kuu ya malaika wa tatu itakapowaonya wanadamu dhidi ya kuabudu mnyama na sanamu yake, mstari utawekwa wazi kati ya uongo na ukweli. Kisha wale ambao bado wanaendelea katika uvunjaji wa sheria watapokea alama ya mnyama katika vipaji vya nyuso zao au katika mikono yao.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Kwa mwendo wa haraka tunakaribia kipindi hiki. Wakati makanisa ya Kiprotestanti yataungana na mamlaka ya kilimwengu ili kudumisha dini ya uongo, ambayo, kwa kuipinga, mababu zao walistahimili mateso makali mno, ndipo Sabato ya Kipapa itakalazimishwa na mamlaka ya pamoja ya kanisa na dola. Kutakuwa na uasi wa kitaifa, ambao utaishia tu katika uharibifu wa kitaifa. Shule ya Mafunzo ya Biblia, Februari 2, 1913.

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