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# Elijah - Number Six

Elijah - Nambari Sita

Ten Tests

Mitihani Kumi

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Tumekuwa tukishughulikia ishara ya Eliya na sasa tunatumia historia za Mlima Karmeli na Mlima Sinai kuonyesha mchakato wa majaribu wa hatua kwa hatua kwa pembe ya Uprotestanti na maendeleo ya kisiasa ya hatua kwa hatua kwa pembe ya Ujamhuri yanayokwenda sambamba na pembe ya Uprotestanti.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Makala iliyopita ilichunguza uasi uliosimuliwa katika Hesabu sura ya kumi na tatu na kumi na nne, unaotambulisha jaribio la kumi na la mwisho kwa Israeli ya kale baada ya kuvuka Bahari ya Shamu. Historia hiyo inalingana na harakati ya mwanzo katika historia ya Wamileraiti, lakini pia na historia ya harakati ya mwisho ya Mungu. Kazi ya malaika wote watatu wa Ufunuo sura ya kumi na nne hutekelezwa na harakati ya mwanzoni na harakati ya mwishoni.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> "Malaika anayeungana katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Hapa inatabiriwa kazi itakayoenea duniani kote na yenye nguvu zisizo za kawaida. Harakati ya Adventi ya 1840-44 ilikuwa dhihirisho tukufu la nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha kimisionari duniani, na katika baadhi ya nchi kulikuwa na msisimko wa kidini mkubwa kuliko wote uliowahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatazidiwa na harakati yenye nguvu chini ya onyo la mwisho la malaika wa tatu." Pambano Kuu, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Kati ya historia ya harakati ya mwanzo na ile ya harakati ya mwisho, tunapata historia ya kanisa la Laodikia. Malaika anayeitia nuru dunia kwa utukufu wake anatambulika waziwazi kuwa ni harakati, si kanisa.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> "Kuhusu Babeli, wakati unaoletwa kuonekana katika unabii huu, imetangazwa: ‘Dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake.’ Ufunuo 18:5. Amejaza kipimo cha hatia yake, na maangamizi yako karibu kumwangukia. Lakini Mungu bado anao watu wake katika Babeli; na kabla ya kutembelewa kwa hukumu Zake hawa waaminifu ni lazima waitwe watoke, ili wasishiriki dhambi zake wala ‘wasipokee mapigo yake.’ Hivyo harakati iliyowakilishwa na malaika anayeshuka kutoka mbinguni, akiangaza dunia kwa utukufu wake na akipaza sauti kuu kwa nguvu, akitangaza dhambi za Babeli. Pamoja na ujumbe wake mwito unasikika: ‘Tokeni kwake, watu wangu.’ Matangazo haya, yakijiunga na ujumbe wa malaika wa tatu, yanaunda onyo la mwisho litakalotolewa kwa wakazi wa dunia." Pambano Kuu, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Manabii wote wanakubaliana wao kwa wao, na wote wanazitaja "siku za mwisho" kwa uwazi zaidi kuliko wanavyotaja siku walizotangaza unabii. Kwa mfano wa jambo hili, malaika wa Ufunuo kumi na nane alifananishwa, na bado anafananishwa, na malaika wa Ufunuo kumi. Wote wawili huutia nuru ulimwengu kwa utukufu wao wanaposhuka. Dada White anamtambulisha malaika wa kwanza katika kitabu Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> "Yesu alimuagiza malaika mwenye nguvu kushuka na kuwaonya wakazi wa dunia kujiandaa kwa kuja kwake kwa mara ya pili. Malaika alipoondoka kutoka katika uwepo wa Yesu mbinguni, nuru yenye kung'aa sana na ya utukufu ilitangulia mbele yake. Niliambiwa kwamba utume wake ulikuwa kuuangazia dunia kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja." Maandishi ya Mapema, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Yule malaika wa Ufunuo kumi na nane alishuka tarehe 11 Septemba, 2001. Tukio hilo lilikuwa limewakilishwa kwa mfano na malaika aliyeshuka tarehe 11 Agosti, 1840. Katika Isaya sura ya sita, Isaya anaonyeshwa hekalu lililo mbinguni na utukufu wa Mungu. Katika aya ya tatu ya sura ya sita inabainisha kwamba dunia yote imejaa utukufu wa Mungu. Hilo hutokea wakati malaika wa Ufunuo kumi na nane anaposhuka.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Na baada ya mambo haya nikaona malaika mwingine akishuka kutoka mbinguni, akiwa na nguvu kuu; na dunia ikaangazwa kwa utukufu wake. Ufunuo 18:1.

Verse three of Isaiah six identifies the same history.

Mstari wa tatu wa sura ya sita ya Isaya unaonyesha historia hiyo hiyo.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Na mmoja akamwita mwingine, akasema, Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Isaya 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Dada White analeta pamoja maono ya Isaya kuhusu patakatifu na harakati ya Ufunuo sura ya kumi na nane.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> Maserafi walio mbele ya enzi wamejazwa sana na kicho cha heshima wanapotazama utukufu wa Mungu, kiasi kwamba hata kwa kitambo kidogo hawajiangalii kwa kujiridhisha, wala hawavutiwi na wao wenyewe au na wenzao. Sifa na utukufu wao ni kwa Bwana wa majeshi, aliye juu na ameinuliwa, na utukufu wa pindo la vazi lake unajaza hekalu. Wanapoona yajayo, wakati dunia yote itakapojazwa na utukufu wake, wimbo wa ushindi wa sifa huitikiana kutoka mmoja hadi mwingine kwa uimbaji mtamu: ‘Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi.’ Wameridhika kabisa kumtukuza Mungu; na mbele zake, chini ya tabasamu lake la ridhaa, hawatamani kitu chochote zaidi. Katika kubeba mfano wake, katika kufanya huduma yake na kumwabudu, shabaha yao ya juu kabisa inatimia kikamilifu.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> "Maono yaliyotolewa kwa Isaya yanawakilisha hali ya watu wa Mungu katika siku za mwisho." Review and Herald, 22 Desemba, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yohana katika Ufunuo sura ya kumi na pia katika sura ya kumi na nane, na Isaya katika sura ya sita, pamoja na ufafanuzi wa Dada White, wanaweka taswira zote hizi za dunia kuangaziwa kwa utukufu wa Mungu katika wakati uleule wa historia. Dunia nzima ilishuhudia matukio yaliyotokea tarehe 11 Septemba 2001. Historia ya hatua kwa hatua ya harakati ya Wamileraiti iliyohitimishwa mwaka 1863, ilikuwa kielelezo cha historia wakati malaika hodari wa Ufunuo kumi na nane anaposhuka, pamoja na historia inayohusishwa na malaika aliyeshuka katika Ufunuo sura ya kumi. Kwa misingi hii ya utangulizi ikiwa imewekwa, tutarejea kwenye mchakato wa kujaribiwa unaowakilishwa katika Hesabu sura ya kumi na nne. Baada ya Musa kuombea waasi waliotaka kurudi Misri na kuwapiga kwa mawe Yoshua na Kalebu, Mungu anakubali uombezi wa Musa.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Naye Bwana akasema, Nimesamehe sawasawa na ulivyosema; lakini hakika, kama niishivyo, dunia yote itajazwa na utukufu wa Bwana. Kwa kuwa wale watu wote ambao wameuona utukufu wangu, na miujiza yangu niliyotenda Misri na jangwani, nao wamenijaribu sasa mara hizi kumi, wala hawajasikiliza sauti yangu; hakika hawataiona nchi niliyowaapia baba zao, wala yeyote kati ya wale walionikasirisha hataiona; lakini mtumishi wangu Kalebu, kwa kuwa alikuwa na roho tofauti ndani yake, naye amenifuata kwa ukamilifu, huyo nitamleta katika nchi aliyoiendea; na uzao wake utaimiliki. Hesabu 14:20-24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Historia iliyoonyeshwa hapa katika Hesabu kumi na nne ni jaribio la mwisho kwa Israeli wa kale, na kushindwa kwao kuliwahakikishia kifo jangwani katika miaka arobaini iliyofuata. Historia hii ina uhusiano wa moja kwa moja na Ufunuo kumi na nane, kwa kuwa huko Mungu alitangaza kwamba 'kwa hakika kama aishivyo Mungu, dunia yote itajazwa na utukufu wa Bwana.' Ni tamko lenye nguvu sana ambalo Mungu ameweka katika rekodi hii ya kihistoria, na kwa kufanya hivyo anasisitiza kwamba historia iliyoonyeshwa katika Hesabu sura ya kumi na tatu na kumi na nne ilielekeza mbele kwa harakati kuu ya malaika wa Ufunuo kumi na nane. Kwa kuwa Ufunuo kumi na nane ni mwisho wa watu wa Mungu waliosalia, mwanzo wa watu wa Mungu waliosalia pia unaonyeshwa katika kifungu tunachokizingatia katika kitabu cha Hesabu.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Tarehe 11 Agosti 1840, wakati wa kutimizwa kwa unabii wa ole wa pili kuhusu Uislamu, waliokuwa watu wa agano walioteuliwa hapo awali walijaribiwa na ujumbe wa Eliya uliokuwa umethibitishwa hivi punde kuwa wa kweli.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Mnamo tarehe 11 Septemba 2001, wakati wa kutimia kwa unabii wa Uislamu wa ole wa tatu, watu wa agano waliokuwa wateule zamani waliashiria mwanzo wa hukumu ya walio hai, kwa kuwa ujumbe wa Eliya ulikuwa umethibitishwa hivi punde kuwa sahihi.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Ujumbe wa Eliya wa historia ya Wamileraiti uliwekwa katika muktadha wa wakati wa kinabii. Ujumbe wa Eliya mnamo 11 Septemba 2001 uliwekwa katika muktadha wa marudio ya historia. 11 Septemba 2001 ilirudia historia ya 11 Agosti 1840 kwa kuwa tarehe zote mbili zinawakilisha utimizaji wa unabii wa Uislamu, na zote mbili zinaashiria kushuka kwa malaika, ambaye Dada White alisema ni "si mwingine ila Yesu Kristo mwenyewe." Ingawa Dada White hakusema kamwe kwamba malaika wa Ufunuo kumi na nane "alikuwa si mwingine ila Yesu Kristo mwenyewe" kama alivyosema juu ya malaika wa Ufunuo kumi, malaika wa Ufunuo kumi na nane huangaza dunia kwa utukufu "wake," na Maandiko yanaweka wazi kwamba ni utukufu wa Yesu Kristo unaoangaza dunia.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Chombo cha hukumu kilicholeta mtihani wa Waprotestanti mwanzoni kilikuwa harakati ya Wamileraiti, kama ilivyowakilishwa na Eliya. Chombo cha hukumu kinacholeta mtihani wa Uadventista Wasabato mwishoni ni harakati ya Eliya, kama inavyowakilishwa na wale mia na arobaini na nne elfu. Ishara ya Eliya ina maana zaidi ya moja, na ingawa anawakilisha Miller na harakati ya Wamileraiti, pia anawakilisha wale mia na arobaini na nne elfu.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> Musa juu ya mlima wa kubadilika sura alikuwa shahidi wa ushindi wa Kristo juu ya dhambi na mauti. Alimwakilisha wale watakaotoka kaburini katika ufufuo wa wenye haki. Eliya, ambaye alihamishwa mbinguni bila kuona mauti, alimwakilisha wale watakaokuwa hai juu ya dunia wakati wa kuja kwa Kristo mara ya pili, na ambao watabadilishwa, kwa kitambo kidogo, kwa kufumba na kufumbua jicho, katika tarumbeta ya mwisho; wakati 'hii yenye kufa lazima ivae kutokufa,' na 'hii yenye kuharibika lazima ivae kutoharibika.' 1 Wakorintho 15:51-53. Yesu alivikwa nuru ya mbinguni, kama atakavyoonekana atakapokuja 'mara ya pili pasipo dhambi kwa wokovu.' Kwa maana atakuja 'katika utukufu wa Baba yake pamoja na malaika watakatifu.' Waebrania 9:28; Marko 8:38. Ahadi ya Mwokozi kwa wanafunzi ilitimizwa sasa. Juu ya mlima, ufalme ujao wa utukufu uliwakilishwa kwa mfano mdogo - Kristo Mfalme, Musa mwakilishi wa watakatifu waliofufuliwa, na Eliya wa wale waliohamishwa. The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Watu wa agano wanaopitwa kando ndio wengi, kwa uwiano wa kumi dhidi ya wawili. Wengi wameitwa, lakini wachache wamechaguliwa. Kushindwa kwa jaribio la kumi kulitegemea iwapo ripoti mbaya au ripoti njema kuhusu Nchi ya Ahadi ilikataliwa au kukubaliwa. Hivyo, historia iliyoonyeshwa hapa inaonyesha kwamba ushindi au kushindwa katika historia ya majaribio yanayoendelea kunategemea uchaguzi wa mbinu mbili zinazotafsiri taarifa zilezile.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Wapelelezi wote kumi na wawili waliona Nchi ya Ahadi, lakini kulikuwa na mahitimisho mawili tofauti kuhusu maana ya Nchi ya Ahadi. Taarifa moja ilichochewa na hofu ya kibinadamu, na nyingine na imani. Moja ilionyesha nia ya kukataa uongozi wa Mungu na kurudi katika utumwa wa Misri, na taarifa nyingine ilionyesha nia ya kuamini uongozi wa Mungu na kusonga mbele kuingia katika Nchi ya Ahadi.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Katika harakati ya Wamileraiti, wengi walichagua pia kurudi katika utumwa wa Babeli na kuwa binti zake, na huu ulikuwa udhihirisho wa uamuzi wao wa kukataa ujumbe wa kinabii wa malaika wa kwanza. Wamileraiti waaminifu walichagua kufuata ujumbe wa kinabii wa malaika wa kwanza, hata baada ya kushindwa kulikoonekana wazi katika kukatishwa tamaa kwa mara ya kwanza katika chemchemi ya mwaka 1844. Historia ya Kitabu cha Hesabu inaweka wazi “ripoti” mbili tofauti za wapelelezi kumi na wawili, zikionyesha uchambuzi miwili tofauti wa ujumbe huo huo wa kinabii. Mwaka 1863, Uadventista wa Laodikia haukukubali ujumbe wa kinabii; walikataa ujumbe wa kinabii uliokuwa umeanzishwa hapo kabla. Mwaka 1863, Uadventista wa Laodikia ulirudi na kukubali mbinu ya kibiblia iliyompinga William Miller katika huduma yake yote. Wale waliokataa ujumbe wa kinabii na kutamani kurudi utumwani walifananishwa na waasi wa Hesabu kumi na nne, ambao hatimaye walikufa jangwani.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Nambari kumi, inapozingatiwa kama ishara, kama zilivyo ishara zote, ina maana zaidi ya moja. Maana yake ya kishara lazima ieleweke kwa muktadha wa kifungu ilipo. “Kumi” kama ishara inaweza kuwakilisha mateso. Inaweza kuwakilisha mtihani. Inaweza kuwakilisha muungano wa kumi wa wafalme wa Ulaya, makabila ya kaskazini ya Israeli na Umoja wa Mataifa. Katika kanisa la Smirna watu wa Mungu walikuwa wapate dhiki kwa siku kumi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Usiogope chochote katika mambo utakayoyapata; tazama, ibilisi atawatupa baadhi yenu gerezani, mpate kujaribiwa; nanyi mtakuwa na dhiki siku kumi; uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Ufunuo 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Wanahistoria wanataja mateso yaliyofanywa na Diocletian katika historia ya Smirna, kwa kuwa hayo ndiyo mateso makali zaidi katika historia ya Smirna, na yalidumu kwa miaka kumi. Wanahistoria wengine wanatambua mateso kumi tofauti katika historia ya Smirna. Kwa vyovyote vile, yalitekelezwa na Roma ya Kifalme, ambayo katika Danieli sura ya saba inawakilishwa na pembe kumi. Wale wafalme kumi, waliowakilishwa kwa mfano na Ahabu aliyefanya uzinzi na upapa, walikuwa chombo cha mateso ambacho upapa ulitumia kutekeleza mauaji wakati wa Zama za Giza. "Kumi" inawakilisha mamlaka ya dola inayotekeleza mateso kwa niaba ya Yezebeli. Katika Danieli sura ya kwanza, "kumi" huashiria kipindi cha majaribu.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Utujaribu, nakuomba, siku kumi; ukatupatie mboga tule, na maji tunywe. Kisha nyuso zetu ziangaliwe mbele yako, na nyuso za wale vijana wanaokula sehemu ya chakula cha mfalme; nawe, kama uonavyo, ufanye kwa watumishi wako. Basi akakubali katika jambo hilo, akawajaribu siku kumi. Na mwisho wa siku kumi nyuso zao zilionekana zikinawiri, na miili yao imenenepa zaidi kuliko miili ya wale vijana wote waliokula sehemu ya chakula cha mfalme. Danieli 1:12-15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Katika Kitabu cha Hesabu sura ya kumi na nne, Waisraeli wa kale walikuwa wamemghadhibisha Mungu mara kumi, ikiashiria majaribu kumi katika kipindi fulani.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Lakini hakika kama niishivyo, dunia yote itajaa utukufu wa Bwana. Kwa sababu watu wote hao ambao wameuona utukufu wangu na miujiza yangu niliyoyafanya Misri na jangwani, nao wamenijaribu sasa mara kumi, wala hawajaisikiliza sauti yangu. Hesabu 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Ikiwa ungeutafuta mtandaoni ufahamu wa ni maasi gani mahsusi yanayowakilisha yale maasi tisa au mitihani iliyofeli kuanzia ukombozi katika Bahari ya Shamu hadi jaribio la kumi, utapata tofauti kadhaa kuhusu ni yapi kati ya kushindwa kwa Israeli wa kale yanayopaswa kuhesabiwa kuwa mojawapo ya yale majaribio kumi. Nashikilia kuwa ukombozi wa Bahari ya Shamu, ambao umetambuliwa mahsusi kuwa unalingana na Oktoba 22, 1844, ndiyo mwanzo wa majaribio kumi, na hivyo ndilo mahali pa kuanza kuhesabu majaribio yaliyotokea kuanzia 1844 hadi 1863. Kulikuwa na mchakato wa majaribio wa hatua kwa hatua ulioanza mwaka 1798 wakati kitabu cha Danieli kilipofunguliwa muhuri, na mchakato huo ulihusisha historia ya ujumbe wa malaika wa kwanza na wa pili uliokamilika kwa kuwasili kwa malaika wa tatu mnamo Oktoba 22, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> Kule Minneapolis Mungu aliwapa watu Wake vito vya thamani vya ukweli katika mazingira mapya. Nuru hii kutoka mbinguni ilikataliwa na baadhi kwa ukaidi wote ambao Wayahudi walionyesha walipomkataa Kristo, na kulikuwa na mazungumzo mengi kuhusu kushikilia alama za kale za mipaka. Lakini kulikuwa na ushahidi kwamba hawakujua alama za kale za mipaka zilikuwa nini. Kulikuwa na ushahidi na kulikuwa na hoja kutoka katika Neno zilizokubalika kwa dhamiri; lakini akili za watu zilikuwa zimefungwa, zimetiwa muhuri dhidi ya kuingia kwa nuru, kwa sababu walikuwa wameamua kwamba ilikuwa kosa hatari kuondoa 'alama za kale za mipaka' ilhali haikuwa kuhamisha hata kigingi cha alama za kale za mipaka, bali walikuwa na mawazo yaliyopotoka kuhusu kile kilichounda alama za kale za mipaka.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> "Kupita kwa wakati mwaka 1844 kulikuwa kipindi cha matukio makuu, kikifungua mbele ya macho yetu yaliyoshangazwa utakaso wa patakatifu unaotukia mbinguni, na wenye uhusiano wa moja kwa moja na watu wa Mungu duniani, [pia] ujumbe wa kwanza na wa pili wa malaika, na wa tatu, ukifunua bendera ambayo juu yake iliyoandikwa, 'Amri za Mungu na imani ya Yesu.' Mojawapo ya alama za mipaka chini ya ujumbe huu ilikuwa hekalu la Mungu, lililoonekana mbinguni na watu wake wapendao ukweli, na sanduku la agano lenye sheria ya Mungu. Nuru ya Sabato ya amri ya nne ilitoa miale yake yenye nguvu katika njia ya wavunjaji wa sheria ya Mungu. Kwamba waovu si wenye kutokufa ni alama ya zamani ya mipaka. Siwezi kukumbuka jingine lolote linaloweza kuingia chini ya kichwa cha alama za zamani za mipaka. Kelele hizi zote kuhusu kubadilisha alama za zamani za mipaka ni za kufikirika tu." Nyaraka za 1888, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Mnamo tarehe 22 Oktoba 1844, malaika wa tatu aliwasili akiwa na ujumbe mkononi mwake.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> Kadiri huduma ya Yesu ilipokamilika katika Mahali Patakatifu, naye akaingia katika Patakatifu pa Patakatifu, akasimama mbele ya sanduku la agano lenye sheria ya Mungu, akamtuma malaika mwingine mwenye nguvu akiwa na ujumbe wa tatu kwa ulimwengu. Gombo liliwekwa mkononi mwa malaika, na aliposhuka duniani kwa uweza na adhama, alitangaza onyo la kutisha, pamoja na tishio kali kuliko lote kuwahi kuletwa kwa wanadamu. Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Tarehe 22 Oktoba 1844, malaika mmoja alishuka akiwa na gombo mkononi mwake ambalo watu wa Mungu walitakiwa kulila. Mafundisho ya "alama za mipaka" yanayotambuliwa wakati huo yalipaswa ama kuliwa na kukubaliwa, au kukataliwa na kutokuliwa. Malaika wa tatu alipowasili akiwa na gombo mkononi mwake, ujumbe uliomo ndani ya gombo hilo uliwakilisha kweli sita za mtihani. Mitihani hiyo sita ilitambuliwa kuwa ni "kupita kwa wakati," kukiwakilisha unabii wa miaka elfu mbili na mia tatu; hukumu, iliyoonyeshwa kama "kutakaswa kwa patakatifu"; ujumbe wa malaika watatu; "sheria ya Mungu"; "Sabato"; na hali ya wafu iliyoonyeshwa kama "roho kutokuwa isiyokufa."

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Kweli zile sita bila shaka zina uhusiano, lakini kila moja ilitambuliwa kama alama kuu. Wengine huenda hawataki kujumuisha kupita kwa muda katika orodha hii, lakini kwa wazi wengi walikataa ukweli kwamba tarehe 22 Oktoba 1844 ilikuwa utimilifu halisi wa unabii. Walishindwa jaribio hilo, jambo ambalo bila shaka liliwazuia kukabiliana na majaribio yaliyofuata. Mchakato wa Mungu wa kujaribu umethibitishwa mara kwa mara kuwa wa hatua kwa hatua unaohitaji ushindi juu ya jaribio la kwanza unalopewa, kabla ya kushiriki katika jaribio linalofuata.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> Tulipoanza kuwasilisha nuru kuhusu suala la Sabato, hatukuwa na wazo lililobainika wazi kuhusu ujumbe wa malaika wa tatu wa Ufunuo 14:9-12. Kiini cha ushuhuda wetu tulipokuja mbele ya watu kilikuwa kwamba harakati kuu ya ujio wa pili ilitoka kwa Mungu, kwamba ujumbe wa kwanza na wa pili ulikuwa umekwisha kutangazwa, na kwamba wa tatu ulipaswa kutolewa. Tuliona kwamba ujumbe wa tatu ulimalizika kwa maneno: ‘Hapa kuna subira ya watakatifu, hao wazishikao amri za Mungu, na imani ya Yesu.’ Na tuliona kwa uwazi kama tunavyoona sasa kwamba maneno haya ya kinabii yalidokeza mageuzi ya Sabato; lakini kuhusu ibada ya yule mnyama iliyotajwa katika ujumbe huo ilikuwa nini, au sanamu na alama ya yule mnyama vilikuwa nini, hatukuwa na msimamo uliobainika.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> Mungu, kwa Roho Wake Mtakatifu, alifanya nuru iangaze juu ya watumishi Wake, na jambo hilo likafunguka taratibu katika fahamu zao. Ilihitaji utafiti mwingi na uangalifu wenye wasiwasi kulifuatilia, kiungo baada ya kiungo. Kwa uangalifu, wasiwasi, na kazi isiyokoma, kazi hii imeendelea kusonga mbele hadi kweli kuu za ujumbe wetu, jumla iliyo wazi, iliyoungamana, iliyo kamilifu, zimetolewa kwa ulimwengu.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> Nimeshazungumza kuhusu kufahamiana kwangu na Elder Bates. Nilimkuta akiwa Mkristo wa kweli, mwanaungwana, mwenye adabu na mwenye wema. Alinitendea kwa upole kama vile ningekuwa mtoto wake mwenyewe. Mara ya kwanza aliposikia nikizungumza, alionyesha shauku ya kina. Baada ya kumaliza kuzungumza, alisimama akasema: 'Mimi ni Tomasi mwenye shaka. Siamini maono. Lakini kama ningeweza kuamini kwamba ushuhuda ambao dada amesimulia usiku huu kwa kweli ulikuwa sauti ya Mungu kwetu, ningekuwa mtu mwenye furaha zaidi aliye hai. Moyo wangu umeguswa kwa kina. Ninaamini mzungumzaji ni mkweli, lakini siwezi kueleza kuhusu kuonyeshwa kwake yale mambo ya ajabu aliyotuhadithia.'

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> Miezi michache baada ya ndoa yangu, nilihudhuria, pamoja na mume wangu, mkutano huko Topsham, Maine, ambapo Mzee Bates alikuwepo. Wakati huo hakuamini kikamilifu kwamba maono yangu yalikuwa kutoka kwa Mungu. Mkutano huo ulikuwa wa mvuto mkubwa. Roho wa Mungu alinitulia; nilifunikwa katika maono ya utukufu wa Mungu, na kwa mara ya kwanza nikaona sayari nyingine. Baada ya kutoka katika maono, nilisimulia yale niliyoyaona. Kisha Mzee B. akauliza kama nilikuwa nimesoma astronomia. Nikamwambia kuwa sikukumbuka kuwahi kusoma astronomia. Akasema: “Hii ni ya Bwana.” Sikumwona kamwe kabla ya hapo akiwa huru na mwenye furaha namna hiyo. Uso wake ulimeremeta kwa nuru ya mbinguni, naye aliwahimiza kanisa kwa nguvu. Testimonies, juzuu ya 1, 78-80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Bila shaka, mitihani hii yote ya mafundisho ya imani inahusiana, lakini pia ni mitihani inayoweza kutengwa, na ilifunuliwa hatua kwa hatua kwa watumishi wa Mungu. Kuna makanisa mengi yanayoishika Sabato ya siku ya saba, lakini yanayokataa ujumbe wa malaika watatu. Wanakataa ukweli kwamba hukumu ilianza Oktoba 22, 1844, lakini bado wanaishika Sabato. Mitihani hii ya mafundisho inahusiana lakini inawakilisha mitihani sita mahususi.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Kama ilivyoonyeshwa hivi punde na Joseph Bates, nahodha wa bahari aliyeifahamu astronomia kikamilifu alikubali Roho ya Unabii, ambayo hapo awali alikuwa ameikataa. Mnamo Desemba 1844, Ellen White alipokea maono yake ya kwanza, na mtihani wa saba ukaingia katika harakati hiyo.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> "Biblia lazima iwe mshauri wako. Isome pamoja na Ushuhuda ambao Mungu ameutoa; maana Biblia na Ushuhuda havipingani kamwe na Neno lake. Ikiwa yale yanayonenwa katika Ushuhuda si kulingana na Neno la Mungu, yakatae. Kristo na Beliali hawawezi kuungana." Ujumbe Uliochaguliwa, kitabu cha 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Muda mfupi baada ya kukatishwa tamaa kuu, Dada White aliidhinisha makala iliyobainisha kwamba Kristo alihamia kutoka Mahali Patakatifu hadi Mahali Patakatifu Zaidi tarehe 22 Oktoba 1844. Alilipendekeza chapisho hilo kwa “kila mtakatifu.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> "Ninaamini kwamba Patakatifu, litakalotakaswa mwishoni mwa siku 2300, ni Hekalu la Yerusalemu Mpya, ambalo Kristo ni mhudumu wake. Bwana alinionyesha katika maono, zaidi ya mwaka mmoja uliopita, kwamba Ndugu Crosier alikuwa na nuru ya kweli kuhusu utakaso wa Patakatifu, n.k.; na kwamba ilikuwa mapenzi yake, kwamba Ndugu C. aandike mtazamo aliotupatia katika Day-Star, Extra, Februari 7, 1846. Ninajihisi nikiwa nimepewa mamlaka kamili na Bwana, kuipendekeza ile Extra kwa kila mtakatifu." Neno kwa Kundi Dogo, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Uidhinishaji wake ulikuwa wa maelezo ya Crosier kuhusu kuingia kwa Kristo katika Mahali Patakatifu Sana, lakini makala hiyo ilijumuisha mafundisho kadhaa yenye makosa, yakiwemo mafundisho ya Uprotestanti uliopotoka kwamba 'ya kila siku' katika kitabu cha Danieli iliwakilisha huduma ya Kristo. Kwa hiyo akaandika ufafanuzi uliotolewa kwa mara ya kwanza mnamo 1850, kisha baadaye ukaingizwa katika kitabu Early Writings. Huko alibainisha kwamba "wale waliotoa mwito wa saa ya hukumu walikuwa na mtazamo sahihi kuhusu 'ya kila siku'."

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> Kisha nikaona kuhusu 'kila siku' (Danieli 8:12) kwamba neno 'sadaka' liliongezwa kwa hekima ya mwanadamu, na halimo katika andiko, na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu mtazamo sahihi juu yake. Kulipokuwapo umoja, kabla ya 1844, karibu wote walikuwa wameungana katika mtazamo sahihi wa 'kila siku'; lakini katika mkanganyiko tangu 1844, mitazamo mingine imekubaliwa, na giza na mkanganyiko vimefuata. Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Somo la "kile cha kila siku" katika kitabu cha Danieli likawa ishara ya kurejea kwa Uadventista kwenye mbinu za Uprotestanti mkengeufu mapema karne ya ishirini, na leo ufahamu sahihi wa Wamileraiti kuhusu "kile cha kila siku" umekataliwa na wanatheolojia wa Uadventista. Umekataliwa, licha ya Dada White kubainisha waziwazi kwamba Wamileraiti walikuwa sahihi walipotambua "kile cha kila siku" kuwa ni nguvu ya kishetani ya upagani. Walikataa ukweli wa "kile cha kila siku" si tu kinyume na uidhinisho wake uliovuviwa kwamba ufahamu wa Wamileraiti ulikuwa sahihi, bali pia kinyume moja kwa moja na kubainisha kwake kwa uwazi kwamba fundisho la uongo linalofundisha kwamba "kile cha kila siku" linawakilisha huduma ya Kristo katika patakatifu lililetwa na "malaika waliofukuzwa kutoka mbinguni!"

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> "Na alikuwepo Ndugu Daniells, ambaye adui alikuwa akifanya kazi juu ya akili yake; na akili yako na akili ya Mzee Prescott zilikuwa zikifanyiwa kazi na malaika waliofukuzwa kutoka mbinguni." Manuscript Releases, juzuu ya 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Ukataa wake wa kina kwa kile ambacho Uadventista kwa sasa hutumia kama mojawapo ya “sahani za ngano za uongo” zake ulikuwa mkali sana, kwa sababu Daniells na Prescott walichukua ishara ya nguvu za kishetani (upagani) na kuihusisha ishara hiyo na Kristo (huduma Yake ya patakatifu). Hii inafanya idadi ya mitihani ya mafundisho kuwa minane.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Jaribio la tisa katika historia inayoelekea hadi mwaka 1863 ni kutengenezwa kwa bao la pili la Habakuki mnamo 1850. Chati ya waanzilishi ya 1843 ilitengenezwa mwaka 1842, na inaitwa tu chati ya 1843 kwa sababu ilitabiri kurejea kwa Kristo mwaka 1843. Agizo la kutengeneza bao la pili la Habakuki lilitolewa kwa Dada White mwaka 1850. Kutengenezwa kwa mabao mawili ya Habakuki kunaunganisha historia ya ujumbe wa malaika wa kwanza na wa pili na historia ya ujumbe wa malaika wa tatu. Katika wasifu ulioandikwa na mjukuu wake kuhusu maisha na kazi yake, anatoa muhtasari wa matukio yaliyosababisha kutengenezwa kwa chati ya 1850. Anafanya hivyo kwa kuchagua nukuu husika kutoka kwa Dada White na kuongeza maoni yake katika muhtasari.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> Tuliporudi nyumbani kwa Ndugu Nichols, Bwana alinipa maono na kunionyesha kwamba ukweli lazima ufanywe wazi juu ya vibao, na kwamba hilo lingewafanya wengi waamue kwa ajili ya ukweli kupitia ujumbe wa malaika wa tatu, huku zile mbili za kwanza zikiwa zimefanywa wazi juu ya vibao.—Barua 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> Katika maono haya pia alionyeshwa kile ambacho kingempa James White ujasiri wa kuendelea kuchapisha:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> Niliona pia kuwa ilikuwa muhimu vilevile gazeti kuchapishwa kama ilivyokuwa muhimu kwa wajumbe kwenda, kwa kuwa wajumbe wanahitaji gazeti la kubeba pamoja nao, lenye ukweli wa sasa, ili kuliweka mikononi mwa wale wanaosikia, na hapo ukweli usingefifia akilini. Na kwamba gazeti hilo lingeenda mahali ambapo wajumbe wasingeweza kwenda.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> Kazi ya chati mpya ilianza mara moja, na fursa ilitolewa kuwaambia ndugu kuhusu hilo katika toleo la Present Truth ambalo James alilichapisha mwezi uliofuata:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> Chati. Chati ya mpangilio wa nyakati ya maono ya Danieli na Yohana, iliyokusudiwa kuonyesha kwa uwazi ukweli wa sasa, sasa inachapishwa kwa njia ya lithografia chini ya uangalizi wa Ndugu Otis Nichols, wa Dorchester, Massachusetts. Wale wanaofundisha ukweli wa sasa watasaidiwa sana nayo. Taarifa zaidi kuhusu chati hiyo zitatolewa baadaye.-Present Truth, Novemba, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> Kufikia mwishoni mwa Januari 1851, chati hiyo ilikuwa tayari na ikatangazwa kwa $2. James White alifurahishwa sana nayo na akaitoa bure kwa 'wale ambao Mungu amewaita kutoa ujumbe wa malaika wa tatu' (Review and Herald, Januari, 1851). Baadhi ya michango ya ukarimu ilikuwa imesaidia kukidhi gharama za uchapishaji. Arthur White, Ellen G. White: Miaka ya Mapema, juzuu ya 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Akizungumzia chati ya mwaka 1843, Dada White aliandika kwamba ilikuwa imeongozwa na Mungu.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Bwana alinionyesha kwamba chati ya 1843 ilielekezwa na mkono wake, na kwamba hakuna sehemu yake inayopaswa kubadilishwa; kwamba tarakimu zake zilikuwa kama alivyotaka ziwe. Kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya tarakimu zake, ili mtu yeyote asiweze kuliona, mpaka mkono wake ulipoondolewa.” Review and Herald, Novemba 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Alipoandika kuhusu nuru iliyoambatana na amri ya kutengeneza chati nyingine mnamo 1850, alitoa idhini ileile ya kimungu kwa chati ya 1850 kama ile iliyokuwa imetolewa kuhusu chati ya 1843, huku pia akibainisha kwamba chati nyingine zilizokuwa zikitengenezwa wakati huo hazikubalika mbele za Bwana. Amri ya kutengeneza chati mpya iliunganishwa na amri ya kuchapisha chapisho jipya.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> Niliona kwamba shughuli ya kutengeneza chati ilikuwa imekosewa kabisa. Ilianzia kwa Ndugu Rhodes na ikaendelezwa na Ndugu Case. Fedha zimetumika katika kutengeneza chati na kutengeneza picha zisizo na staha na za kuchukiza za kuwakilisha malaika na Yesu mtukufu. Niliona kwamba mambo kama hayo hayampendezi Mungu. Niliona kwamba Mungu alihusika katika kuchapishwa kwa chati hiyo na Ndugu Nichols. Niliona kwamba kulikuwa na unabii kuhusu chati hii katika Biblia, na ikiwa chati hii imekusudiwa kwa watu wa Mungu, ikiwa inamtosha mmoja inamtosha mwingine pia, na ikiwa mmoja alihitaji chati mpya iliyochorwa kwa ukubwa mkubwa zaidi, basi wote wanaihitaji vivyo hivyo.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> Niliona kwamba kilikuwa ni hisia ya kutotulia, ya wasiwasi, ya kutotosheka, ya kukosa shukrani ndani ya Ndugu Case iliyotamani mchoro mwingine. Niliona kwamba michoro hii iliyopakwa rangi ilikuwa na athari mbaya kwa kusanyiko. Ilisababisha roho nyepesi ya mzaha na kejeli kuwepo katika mkutano.

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> Niliona kwamba michoro iliyoagizwa na Mungu iliigusa akili kwa namna inayopendeza, hata bila maelezo. Kuna kitu chepesi, cha kupendeza na cha kimbinguni katika uwakilishi wa malaika kwenye michoro hiyo. Akili huongozwa karibu bila kutambua kwa Mungu na mbinguni. Lakini michoro mingine iliyotengenezwa huichukiza akili, na husababisha mawazo kujishughulisha zaidi na mambo ya dunia kuliko ya mbinguni. Picha zinazoonyesha malaika zinaonekana zaidi kama mashetani kuliko viumbe wa mbinguni. Niliona kwamba michoro hiyo kwa siku na wiki ilikuwa ikimshikilia mawazo ya Ndugu Case, ilhali alipaswa kuwa akitafuta hekima ya kimbinguni kutoka kwa Mungu, na alipaswa kuwa akikua katika neema za Roho na maarifa ya kweli.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> "Niliona kwamba kama fedha zilizopotezwa katika kuchapisha chati zingetumika kuweka ukweli wazi mbele ya ndugu kwa kuchapisha vijarida, n.k., jambo hilo lingeleta mema mengi na kuokoa roho. Niliona kwamba biashara ya kutengeneza chati imeenea kama homa." Manuscript Releases, nambari 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Anaeleza wazi kwamba "Mungu alihusika katika kuchapishwa kwa chati ya [1850] iliyotayarishwa na Ndugu Nichols," na kwamba kulikuwa na "unabii [Habakuki mbili] wa chati hii katika Biblia." Alibainisha pia kwamba "chati" [wingi; 1843 na 1850] ambazo "ziliamriwa na Mungu ziligusa akili kwa namna ya kupendeza, hata bila maelezo." Habakuki mbili aliwaamuru Wamiller kuyafanya maono yawe wazi juu ya mbao, (kwa wingi), ili yule asomaye chati hizo mbili aweze kukimbia huku na huku katika Neno la Mungu. Chati za kimungu hazikuhitaji maelezo ya ziada, kama ilivyokuwa kwa chati bandia ya 1863 ya Uriah Smith.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Na Bwana akanijibu, akasema, Andika njozi, ukaifanye iwe wazi juu ya vibao, ili aisomaye aende mbio. Habakuki 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Jaribio la kumi ndilo kiini cha makala haya. Kwa yale majaribio kumi yaliyotajwa na Musa katika Hesabu sura ya kumi na nne, wanazuoni wa Kiebrania na wanatheolojia wengine hutoa dhana mbalimbali kuhusu ni matukio yapi katika historia kuanzia ukombozi kupitia Bahari ya Shamu hadi uasi wa wapelelezi kumi yanayoweza kuwakilisha majaribio hayo. Uasi wa historia hiyo unatoa uwezekano kadhaa wa kuchagua, lakini ni hakika kuwa jaribio la kumi linaashiria mwanzo wa miaka arobaini ya kufa taratibu jangwani hadi waasi wote waliokuwa wamefikia umri wa kuwajibika walipokufa.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Vivyo hivyo, baadhi ya watu wanaweza kupinga chaguo langu la vipimo hivi kumi vya mafundisho, kwa kuwa huenda kukawa na tofauti zinazoonekana bora kuliko ninachowasilisha hapa. Pamoja na hayo, kipimo la kumi na la mwisho ni wazi kama ulivyokuwa uasi wa wapelelezi kumi. Kilikuwa ni kukataa mara saba za Mambo ya Walawi ishirini na sita. Kuna ushahidi kadhaa wa kinabii wa kuuthibitisha utambulisho huu.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Katika makala ijayo tutaanza kuwatambua wale mashahidi wa kinabii wanaounga mkono utambuzi kwamba nyakati saba za Mambo ya Walawi sura ya ishirini na sita ni ushindwa wa kumi na wa mwisho wa Uadventista wa Laodikia.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> Wakati nguvu za Mungu zinaposhuhudia kuhusu kilicho kweli, ukweli huo unapaswa kusimama milele kama ukweli. Hakuna mawazo ya baadaye yanayopingana na nuru ambayo Mungu ametoa yanayopaswa kuzingatiwa. Watu wataibuka na tafsiri za Maandiko ambazo kwao ni ukweli, lakini ambazo si ukweli. Ukweli wa wakati huu, Mungu ametupatia kama msingi wa imani yetu. Yeye mwenyewe ametufundisha kilicho kweli. Mmoja ataibuka, na mwingine tena, pamoja na nuru mpya inayopingana na nuru ambayo Mungu ametoa kwa uthibitisho wa Roho Wake Mtakatifu.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> Wachache bado wako hai waliopitia ule uzoefu uliopatikana wakati wa kuwekwa msingi wa ukweli huu. Mungu kwa neema ameuhifadhi uhai wao ili warudie tena na tena, hadi mwisho wa maisha yao, ule uzoefu walioupitia, kama vile Yohana mtume alivyofanya hadi mwisho kabisa wa maisha yake. Na wabeba bendera ambao wameanguka katika mauti, wanapaswa kuzungumza kupitia kupigwa chapa upya kwa maandishi yao. Nimeelekezwa kwamba kwa njia hii sauti zao zitasikika. Wanapaswa kutoa ushuhuda wao kuhusu kile kinachounda ukweli wa wakati huu.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> Hatupaswi kupokea maneno ya wale wanaokuja na ujumbe unaopingana na vipengele maalum vya imani yetu. Hukusanya wingi wa Maandiko, na kuyapanga kama ushahidi kuzunguka nadharia wanazodai. Hili limefanywa mara kwa mara katika kipindi cha miaka hamsini iliyopita. Na ijapokuwa Maandiko ni neno la Mungu, na yanapaswa kuheshimiwa, matumizi ya Maandiko, ikiwa matumizi hayo yataiondoa nguzo moja kutoka katika msingi ambao Mungu ameudumisha kwa miaka hamsini hii, ni kosa kubwa. Yeyote anayetumia Maandiko kwa namna hiyo hajui lile dhihirisho la ajabu la Roho Mtakatifu lililotoa nguvu na uzito kwa ujumbe wa nyakati zilizopita uliokuja kwa watu wa Mungu." Selected Messages, book 1, 161.

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