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

Kitabu cha Danieli - Nambari Mia Moja na Moja

The Messenger of the Covenant: From Purification to Purging

Mjumbe wa Agano: Kutoka Utakaso hadi Usafishaji

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Juma ambalo Kristo alithibitisha agano liliwakilisha kipindi kuanzia ubatizo wake hadi Kristo katika patakatifu pa mbinguni aliposimama wakati wa kupigwa mawe kwa Stefano.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Lakini yeye, akiwa amejaa Roho Mtakatifu, akatazama kwa uthabiti mbinguni, akaona utukufu wa Mungu, na Yesu amesimama mkono wa kuume wa Mungu, akasema, Tazama, naona mbingu zimefunguka, na Mwana wa Adamu amesimama mkono wa kuume wa Mungu. Ndipo wakapaza sauti kwa sauti kuu, wakaziba masikio yao, wakamrukia kwa pamoja, wakamtupa nje ya mji, wakampiga kwa mawe; nao mashahidi wakaweka nguo zao miguuni pa kijana mmoja, jina lake Sauli. Wakampiga Stefano kwa mawe, naye akimwita Mungu, akisema, Bwana Yesu, pokea roho yangu. Kisha akapiga magoti, akalia kwa sauti kuu, Bwana, usiwahesabie dhambi hii. Naye alipokwisha kusema hayo, akalala usingizi. Matendo ya Mitume 7:55-60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Wakati Stefano alipopigwa mawe na Mikaeli aliposimama, injili iliwaendea Mataifa, kwa maana hadi wakati huo injili ilikuwa imezuiliwa kwa Wayahudi tu.

> “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.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

Katika mwaka wa 34, wiki takatifu (siku elfu mbili mia tano na ishirini) iliisha, na Israeli wa kale walipewa talaka na Mungu; muda wao wa majaribio ulikuwa umefungwa kabisa. Wakati huo, adhabu ya kulipiza kisasi dhidi ya Israeli wa kale kwa kukataa agano na kwa kumsulubisha Mwana wa Mungu ilikuwa chini ya hukumu ya utekelezaji ya Mungu. Mungu, kwa rehema yake ya uvumilivu mrefu, aliahirisha uharibifu wa Yerusalemu hadi kuzingirwa na maangamizi ya mwaka 66 AD hadi 70 AD.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Mistari katika sura ya tisa ya Danieli, iliyotambua juma ambalo Kristo alilithibitisha agano, pia hutambua kwamba Roma ya kipagani (yule mkuu atakayekuja) ingeharibu mji na patakatifu, lakini Mungu, kwa uvumilivu wake mrefu na rehema zake, aliwaruhusu wana wa Israeli wa kale muda wa kuisikia injili na kufanya uamuzi, kama vile baba zao walivyofanya katika kipindi cha miaka saba cha huduma ya Kristo na ya wanafunzi wake miongoni mwao.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> Kwa karibu miaka arobaini baada ya maangamizi ya Yerusalemu kutangazwa na Kristo mwenyewe, Bwana alichelewesha hukumu Zake juu ya mji na taifa hilo. Ya ajabu kweli ulikuwa uvumilivu wa Mungu kwa waliokataa injili Yake na wauaji wa Mwana Wake. Mfano wa mti usiozaa matunda uliwakilisha jinsi Mungu alivyoshughulika na taifa la Wayahudi. Amri ilikuwa imetolewa, ‘Ukate; kwa nini kilizibe nchi?’ (Luka 13:7), lakini huruma ya kimungu ilikihifadhi kwa muda kidogo zaidi. Bado kulikuwa na wengi miongoni mwa Wayahudi wasiojua tabia na kazi ya Kristo. Na watoto hawakuwa wamepata fursa wala kupokea nuru ambayo wazazi wao waliidharau. Kupitia mahubiri ya mitume na wenzao, Mungu angesababisha nuru iwaangazie; wangeruhusiwa kuona jinsi unabii ulivyotimizwa, si tu katika kuzaliwa na maisha ya Kristo, bali pia katika kifo na kufufuka kwake. Watoto hawakuhukumiwa kwa dhambi za wazazi; lakini walipo, wakiwa na ujuzi wa nuru yote iliyotolewa kwa wazazi wao, watoto wakakataa nuru ya ziada waliyopewa wao wenyewe, wakawa washirika wa dhambi za wazazi wao, na wakajaza kipimo cha uovu wao.

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> Uvumilivu wa muda mrefu wa Mungu kwa Yerusalemu uliwathibitisha tu Wayahudi katika ukaidi wao wa kutotubu. Katika chuki na ukatili wao dhidi ya wanafunzi wa Yesu, walikataa nafasi ya mwisho ya rehema. Ndipo Mungu akawaondolea ulinzi wake, na akaiondoa nguvu yake ya kuwazuia Shetani na malaika zake; na taifa likaachwa chini ya udhibiti wa kiongozi ambaye taifa hilo lilikuwa limechagua. Watoto wake walikuwa wamedharau neema ya Kristo, ambayo ingewawezesha kuitiisha misukumo yao mibaya; na sasa misukumo hiyo mibaya ikapata kushinda juu yao. Shetani akaziamsha tamaa za nafsi zilizo kali mno na zilizopotoka vibaya zaidi. Watu hawakutumia akili; walikuwa nje ya mantiki, wakitawaliwa na msukumo na hasira ya kipofu. Wakawa wa kishetani katika ukatili wao. Ndani ya familia na katika taifa, kati ya matabaka ya juu na ya chini vilevile, kulikuwa na mashaka, husuda, chuki, ugomvi, uasi, mauaji. Hakukuwa na usalama popote. Marafiki na jamaa walisalitiana. Wazazi waliwaua watoto wao, na watoto wazazi wao. Viongozi wa watu hawakuwa na uwezo wa kujitawala. Tamaa zisizodhibitiwa ziliwafanya madhalimu. Wayahudi walikuwa wamekubali ushuhuda wa uongo ili kumhukumu Mwana asiye na hatia wa Mungu. Sasa mashitaka ya uongo yalifanya maisha yao wenyewe yawe yasiyo na uhakika. Kwa matendo yao walikuwa kwa muda mrefu wakisema: ‘Mfanye Mtakatifu wa Israeli aondoke mbele yetu.’ Isaya 30:11. Sasa tamanio lao lilitimizwa. Hofu ya Mungu haikuwasumbua tena. Shetani alikuwa akiongoza taifa, na mamlaka za juu kabisa za kiraia na za kidini zilikuwa chini ya mamlaka yake. Pambano Kuu, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Kama Mjumbe wa Agano, Kristo alijishughulisha kwanza na Wayahudi pekee. Mnamo mwaka wa 34, wakati wa kupigwa mawe kwa Stefano, injili ikapelekwa kwa Mataifa, na ukafika wakati wa Mungu kutekeleza hukumu, ingawa Mungu, kwa rehema zake, aliahirisha wakati huo kwa takriban miaka arobaini.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Kama Mjumbe wa Agano, katika utimizaji wa Malaki sura ya tatu, Kristo alisafisha hekalu mara mbili. Alifanya hivyo katika kipindi kilichotengwa maalum kwa ajili ya watu wa agano waliokuwa wakati huo wakipitwa na kuachwa, na pia kwa ajili ya wale ambao wangekuwa watu wateule wapya. Kipindi hicho kilipokamilika, wakati wa Mungu wa kutekeleza hukumu ulianza. Yohana Mbatizaji alikuwa mjumbe aliyeandaa njia kwa ajili ya kazi ya Kristo ya kuinua watu wateule wapya ambao angeingia nao agano.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Matendo mawili ya kutakasa hekalu yalikuwa masomo ya mfano yaliyobainisha kazi ya Kristo ya kutakasa hekalu la nafsi. Mjumbe wa Agano anapowasili ghafla katika sura ya tatu ya Malaki, hutakasa na pia husafisha wana wa Lawi, kwa kusudi la kuandaa sadaka, kama siku za kale.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Lakini ni nani atakayestahimili siku ya kuja kwake? Nani atasimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo. Naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za zamani, na kama katika miaka ya kale. Malaki 3:2-3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malaki sura ya tatu, na utakasaji wa hekalu mara mbili, vinawakilisha ukamilifu wa imani ya wana wa Lawi unaofanikishwa na Mjumbe wa Agano. Ukamilifu wa imani ya wana wa Lawi unaonyeshwa na utakasaji wa dhahabu.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> "Lazima kuwe na, kwa wote walio na ushawishi wowote katika sanitariamu, kufuata mapenzi ya Mungu, kujinyenyekeza, na kufungua moyo kwa mvuto wa thamani wa Roho ya Kristo. Dhahabu iliyojaribiwa kwa moto inawakilisha upendo na imani. Wengi karibu hawana upendo kabisa. Kujitosha kunawapofusha macho yao wasione uhitaji wao mkubwa. Kuna ulazima wa kweli wa kugeukia Mungu kila siku, uzoefu mpya, wa kina, na wa kila siku katika maisha ya kidini." Shuhuda, juzuu ya 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malaki sura ya tatu, na usafishaji wa hekalu mara mbili, vinawakilisha ukamilifu wa uelewa wa ongezeko la maarifa ndani ya wenye hekima, ambao ni wana wa Lawi, ukamilifu unaotekelezwa na Mjumbe wa Agano. Ukamilifu wa wana wa Lawi unaonyeshwa na usafishaji wa fedha.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Maneno ya Bwana ni maneno safi; kama fedha iliyojaribiwa katika tanuru ya udongo, iliyosafishwa mara saba. Zaburi 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Mjumbe wa Agano alipaswa kuwasafisha wana wa Lawi kama fedha na dhahabu zisafishwavyo. Neno la Mungu ndilo linalosafisha, kwa maana kusafishwa ni kuhesabiwa haki na kutakaswa.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Uwatakase kwa ile kweli; neno lako ndiyo kweli. Yohana 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Yohana Mbatizaji alikuwa mjumbe aliyeandaa njia kwa ajili ya Mjumbe wa Agano katika utimizaji wa kwanza wa Malaki sura ya tatu, na ujumbe wake katika jambo hilo ulikuwa wa vipengele vinne. Kazi yake ilijumuisha kubainisha kazi ya utakaso iliyotarajiwa kutekelezwa na Mjumbe wa Agano, na kwamba kazi ya utakaso iliyotekelezwa iliwakilishwa kama tendo la kufagia sakafu ya kupuria. Alibainisha kwamba watu waliokuwa wateule hapo awali wakati huo walikuwa katika mchakato wa kuachwa pembeni. Aliwasilisha pia ujumbe wa Laodikia kwa watu wa Mungu, hivyo akiwaonyesha dhambi zao na dhambi za baba zao. Aliweka uhalisia huu wote katika muktadha wa "ghadhabu ijayo." Kazi ya mjumbe aliyeandaa njia iliwakilisha kazi ya mtu ambaye hakuwahi kupata elimu katika mfumo wa elimu wa watu waliokuwa wanaachwa pembeni.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> Katika Yohana Mbatizaji, Bwana alimwinua mjumbe kwa ajili Yake ili kuandaa njia ya Bwana. Alipaswa kuletea ulimwengu ushuhuda usioyumba katika kukemea na kuishutumu dhambi. Luka, akitangaza utume na kazi yake, anasema, “Naye atakwenda mbele yake kwa roho na nguvu za Eliya, ili kugeuza mioyo ya baba iwaelekee watoto, na wasiotii waelekee hekima ya wenye haki; ili kumwandalia Bwana watu waliotayarishwa” (Luka 1:17).

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> "Wengi wa Mafarisayo na Masadukayo walikuja kwa ubatizo wa Yohana, naye akawaambia, ‘Enyi kizazi cha nyoka, ni nani aliyewaonya kuikimbia ghadhabu ijayo? Zaeni basi matunda yapasayo toba; wala msijiseme mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu; kwa maana nawaambia ya kwamba Mungu aweza katika mawe haya kumwinulia Ibrahimu watoto. Na sasa hivi shoka limekwisha kuwekwa kwenye mizizi ya miti; basi kila mti usiozaa tunda jema hukatwa na kutupwa motoni. Mimi, hakika, nawabatiza kwa maji kwa ajili ya toba; bali ajaye nyuma yangu ni mwenye nguvu kuliko mimi, ambaye sistahili kubeba viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto; pepeto lake liko mkononi mwake, naye atasafisha kabisa sakafu yake ya kupuria, na kukusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika.’ (Mathayo 3:7-12)."

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> Sauti ya Yohana iliinuliwa kama tarumbeta. Agizo lake lilikuwa, ‘Wajulishe watu Wangu maasi yao, na nyumba ya Yakobo dhambi zao’ (Isaya 58:1). Hakuwa amepata elimu ya kibinadamu. Mungu na asili walikuwa walimu wake. Lakini alihitajika mtu mmoja wa kuandaa njia mbele za Kristo, aliye na ujasiri wa kutosha kufanya sauti yake isikike kama ya manabii wa zamani, akiita taifa lililopotoka kutubu. Ujumbe Teule, kitabu cha 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller alikuwa mjumbe wa pili aliyeandaa njia kwa ajili ya Mjumbe wa Agano, na utu wake pamoja na kazi yake vilikuwa vimeonyeshwa kwa mfano na Yohana Mbatizaji.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> Maelfu waliongozwa kuukumbatia ukweli ulihubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya ili kutangaza ujumbe huo. Kama Yohana, mtangulizi wa Yesu, wale waliohubiri ujumbe huu wenye uzito walihisi kulazimika kuweka shoka kwenye shina la mti, na kuwataka watu wazae matunda yapasayo toba. Maandiko ya Mapema, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Wayahudi waliopenda mabishano wakati wa Kristo walikuwa wameongozwa kuamini ujumbe wa uongo kuhusu Masihi. "Masihi" ni neno la Kiebrania linalolingana na neno la Kigiriki "Kristo" linalomaanisha "mpakwa mafuta".

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Neno lile ambalo Mungu alilituma kwa wana wa Israeli, akihubiri amani kwa njia ya Yesu Kristo (ndiye Bwana wa wote): Neno hilo, nasema, ninyi mmelifahamu, lililohubiriwa katika Uyahudi wote, na likaanza tangu Galilaya, baada ya ubatizo aliouhubiri Yohana; jinsi Mungu alivyompaka Yesu wa Nazareti mafuta kwa Roho Mtakatifu na nguvu; naye akazunguka akitenda mema na kuwaponya wote waliokuwa wametiwa nguvu na Ibilisi; kwa maana Mungu alikuwa pamoja naye. Matendo 10:36-38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Yote mawili, "Masihi" na "Kristo", yanamaanisha "Aliyetiwa mafuta". Kristo alitiwa mafuta katika ubatizo Wake, hivyo kiuhalisia hakuwa Masihi wala Kristo hadi ubatizo Wake. Ubatizo Wake kwa unabii unalingana na kushuka kwa malaika katika Ufunuo sura ya kumi, aliyeshuka tarehe 11 Agosti, 1840, na pia unalingana na kushuka kwa malaika mwenye nguvu wa Ufunuo sura ya kumi na nane, aliyeshuka tarehe 11 Septemba, 2001. Alama tatu za njia za kinabii hutambulisha dhihirisho la Roho Mtakatifu katika mvua ya mwisho.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Wayahudi waliopenda mabishano walishikilia dhana potofu, ujumbe wa kinabii wa uongo kwamba Masihi angeleta ufalme wa kidunia halisi ambamo taifa la Israeli lingetawala dunia. Ulikuwa ujumbe wa uongo uliokuwa ukiahidi "amani na ustawi".

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Ujumbe wa William Miller ulikuwa na vipengele viwili vikuu. La kwanza lilikuwa matumizi ya unabii wa wakati uliobainisha utakaso wa patakatifu, na la pili lilikuwa kukataa kwake tafsiri ya Kikatoliki kuhusu milenia ya miaka elfu moja ambayo Waprotestanti walikuwa na mwelekeo wa kuiamini. Mtazamo huo wa uongo wa milenia, uliotajwa kuwa miaka elfu ya amani na ustawi, ulikuwa umewakilishwa na mtazamo wa uongo kuhusu ufalme wa Masihi ulioshikiliwa na Wayahudi wabishi.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Mashahidi wale wawili wanatambua ujumbe bandia wa mvua ya mwisho unaoahidi “amani na ustawi” katika utimilifu wa tatu na wa mwisho wa historia ya mjumbe anayemwandalia njia Mjumbe wa Agano aje ghafla katika hekalu Lake. Ujumbe huo wa uongo wa mvua ya mwisho unatambuliwa kama ujumbe wa “amani na usalama,” kinyume na ujumbe wa Yohana Mbatizaji aliyebainisha kwamba “kila mti usiozaa matunda mema hukatwa na kutupwa motoni,” wakati “ghadhabu itakayokuja” itakapowasili. Ujumbe huo uliwakilishwa pia na utambuzi wa Miller kwamba hakutakuwa na miaka elfu ya amani, kama Ukatoliki unavyofundisha, kwa kuwa Bwana atakaporudi, ataiharibu dunia kwa uangavu wa kuja Kwake.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Na ninyi mnaoteseka mtapata raha pamoja nasi, wakati Bwana Yesu atakapofunuliwa kutoka mbinguni pamoja na malaika wake wenye uweza, katika mwali wa moto akiwalipiza kisasi wale wasiomjua Mungu, na wale wasiotii injili ya Bwana wetu Yesu Kristo; ambao wataadhibiwa kwa maangamizi ya milele, wakatengwa mbali na uso wa Bwana na utukufu wa uweza wake. 2 Wathesalonike 1:7-9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Wajumbe wawili wa kwanza, waliomwandalia Mjumbe wa Agano kuingia katika agano na watu wapya wateule, wanaonyesha kwamba ujumbe wa uongo wa "amani na usalama" kuhusu mvua ya mwisho, uliobuniwa katika kizazi cha tatu cha Uadventista wa Laodikia, umepangwa na Shetani kuzuia Uadventista wa Laodikia katika kizazi cha nne kutambua jukumu la Uislamu, kama linavyowakilishwa katika Ole wa Tatu.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

Katika mchakato wa utakaso unaofanyiwa wale wanaowakilishwa na wana wa Lawi, Yule ajaye baada ya Yohana Mbatizaji alipaswa aisafishe kabisa na “aitakase” sakafu yake, kwa pepeto lililo mkononi mwake. Kazi hiyo inatimizwa kwa Neno Lake.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "'Ambaye pepeto lake lipo mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kukusanya ngano yake ghalani.' Mathayo 3:12. Huu ulikuwa mmojawapo wa nyakati za kusafisha. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na majivuno na kujiona wenye haki kupita kiasi kiasi kwamba hawakuweza kupokea maonyo, na wapenda dunia mno kiasi kwamba hawakukubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya hivyo. Nafsi zinajaribiwa leo kama vile wale wanafunzi katika sinagogi la Kapernaumu walivyojaribiwa. Wakati kweli inaletiwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona haja ya mabadiliko kamili ndani yao; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo wanakasirika dhambi zao zinapofunuliwa. Huondoka wakiudhika, kama vile wanafunzi walivyomwacha Yesu, wakinung'unika, 'Haya ni maneno magumu; ni nani awezaye kuyasikia?'" The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Ujumbe wa mvua ya masika ni “mjadala” wa Habakuki sura ya pili, nao ni maneno ya kweli yanayotenganisha makapi na ngano. Kutenganishwa huko ndiko usafishaji unaotekelezwa na Mjumbe wa Agano. Katika historia ya Wamilleraiti, ujumbe wa Danieli sura ya nane, aya ya kumi na nne, ulisababisha usafishaji uliposhindwa mara ya kwanza na kuleta kipindi cha kusubiri cha Habakuki sura ya pili na mfano wa wanawali kumi katika Mathayo sura ya ishirini na tano. Ujumbe wa Kilio cha Usiku wa Manane ulipotimia hatimaye tarehe 22 Oktoba, 1844, ulizalisha usafishaji mkubwa zaidi. Hapo ndipo Mjumbe wa Agano alipowasili ghafla na kuanza usafishaji na utakaso wa mwisho. Harakati iliyokuwa imepita kupitia mbili za kwanza kati ya tatu za utakaso na usafishaji, ilishindwa ya tatu na ikapelekwa jangwa la Laodikia mwaka 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

Katika historia ya Wamileraiti, Waprotestanti walichujwa kwanza na maneno ya kweli, kisha harakati ya malaika wa kwanza ilichujwa ilipowasili ujumbe wa tatu wa majaribio. Lakini wale ambao walikuwa wajenzi wa hekalu la Wamileraiti katika kipindi cha miaka arobaini na sita kuanzia 1798 hadi 1844, walishindwa jaribio la tatu, ambalo lilifika tarehe 22 Oktoba 1844, ingawa walitimiza kikamilifu mfano wa wanawali kumi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> Wengi waliotoka kumlaki Bwana Harusi kupitia jumbe za malaika wa kwanza na wa pili walikataa ule wa tatu, ujumbe wa mwisho wa kujaribu wa kutolewa kwa ulimwengu, na msimamo sawa utachukuliwa mwito wa mwisho utakapotolewa.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> "Kila kipengele cha mfano huu kinapaswa kusomwa kwa makini. Sisi tunawakilishwa ama na wanawali wenye busara au na wanawali wapumbavu." Review and Herald, Oktoba 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Historia ya kinabii iliyoanza wakati wa kuwasili kwa malaika wa tatu mnamo tarehe 22 Oktoba 1844 haikufaulu, na ilimalizika kwa uasi wa mwaka 1863. Kufikia mwaka 1850, Dada White aliandika ujumbe ufuatao.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> "Bwana alinipa maono, tarehe 26 Januari, ambayo nitayasimulia. Niliona kwamba baadhi ya watu wa Mungu walikuwa wapumbavu na wamelala usingizi; na walikuwa wameamka nusu tu, wala hawakutambua wakati tunaouishi sasa; na kwamba ‘mtu’ mwenye ‘kifagio cha uchafu’ alikuwa ameingia, na kwamba baadhi walikuwa katika hatari ya kufagiwa. Nilimsihi Yesu awaokoe, awahurumie kwa muda kidogo zaidi, na awaache waone hatari yao ya kutisha, ili wajitayarishe kabla haijawa kuchelewa milele. Malaika alisema, ‘Uharibifu unakuja kama kisulisuli chenye nguvu sana.’ Nilimsihi malaika awahurumie na kuwaokoa wale walioupenda ulimwengu huu, na waliofungamana na mali zao, na ambao hawakuwa radhi kujitenga nazo, na kuzitoa sadaka ili kuharakisha wajumbe katika njia yao kuwalisha kondoo wenye njaa, ambao walikuwa wakiangamia kwa kukosa chakula cha kiroho."

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> Nilipowaona roho maskini wakifa kwa kukosa ukweli wa sasa, na baadhi ya wale waliodai kuamini ukweli wakiwaacha wafe, kwa kuzuilia rasilimali zinazohitajika kuendeleza kazi ya Mungu, taswira hiyo ilikuwa ya kuumiza sana, nami nikamsihi malaika aiondoe machoni pangu. Nikaona kwamba wakati kazi ya Mungu ilipohitaji sehemu ya mali yao, kama yule kijana aliyemjia Yesu, [Mathayo 19:16-22.] waliondoka wakiwa na huzuni; na kwamba hivi karibuni pigo linalofurika lingepita na kufagia mbali mali zao zote, na ndipo ingekuwa kuchelewa mno kutoa dhabihu ya mali za kidunia na kujiwekea hazina mbinguni. Review and Herald, Aprili 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

Mnamo mwaka 1850, mtu wa kifagio cha vumbi alikuwa tayari amewasili. Tarehe 22 Oktoba 1844, Mjumbe wa Agano alikuwa ghafla amekuja hekaluni Kwake, naye akaanza kazi ya kusafisha na kutakasa wana wa Lawi.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> Leo nafsi zinajaribiwa na kupimwa, na wengi wanapita katika njia ile ile iliyokanyagwa na wale waliomwacha Kristo. Wanapojaribiwa kwa Neno, wanamkataa Mwalimu wa kimungu. Wanapokemewa kwa sababu maisha yao hayapatani na kweli na haki, wanamwacha Mwokozi; na uamuzi wao, kama ule wa wanafunzi waliokwazwa, hautenguliwa kamwe. Hawatembei tena na Kristo. Hivyo maneno haya yanatimia, 'Pepeto lake lipo mkononi Mwake, naye atasafisha kabisa sakafu yake ya kupuria, na kukusanya ngano yake ghalani.' Signs of the Times, Mei 15, 1901.

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