Article

# Rome Establishes the Vision - Number Four

Roma inaweka maono - Namba Nne

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Kufufua Migogoro ya Zamani: Mapambano Kuhusu Tafsiri ya Unabii Ndani ya Uadventista

Author

Jeff Pippenger

Published

August 8, 2024

Formats

PDF
Word

We have been forewarned that “old controversies” would be revived in the last days.

Tumetahadharishwa mapema kwamba "mabishano ya zamani" yatafufuliwa katika siku za mwisho.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.

> "Katika historia na unabii, Neno la Mungu linaonyesha mapambano ya muda mrefu kati ya ukweli na kosa. Mapambano hayo bado yanaendelea. Mambo yaliyokuwapo, yatarudiwa. Mabishano ya kale yatafufuliwa, na nadharia mpya zitaendelea kuibuka." Ujumbe Teule, kitabu cha 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Daima mabishano yale ya zamani yalikuwa jaribio la kishetani la kudhoofisha jukumu la Roma ya Kisasa, kwa maana ni Roma ya Kipapa ya siku za mwisho ndiyo inayothibitisha maono. Kuna mifano kadhaa ya ukweli huu katika historia ya Uadventista. Mfano wa kwanza ulikuwa mabishano kati ya Waprotestanti na Wamileraiti kama yalivyoonyeshwa kwenye chati ya waanzilishi ya 1843. Marejeo pekee kwenye chati hiyo takatifu ya waanzilishi ya 1843, ambayo "iliiongozwa na Bwana na haikupaswa kubadilishwa," ambalo halikuwa marejeo ya moja kwa moja kwa kweli ya kinabii ya neno la Mungu, lilikuwa ni uwakilisho wa mabishano ya Wamileraiti na Waprotestanti wa kipindi hicho. Waprotestanti waliwatambua "wanyang’anyi wa watu wako" wa Danieli sura ya kumi na moja, aya ya kumi na nne kuwa ni Antiochus Epiphanes, ilhali Wamileraiti walijua kwamba ni Roma.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> "164 Kifo cha Antiochus Epiphanes, ambaye bila shaka hakusimama kumpinga Mkuu wa Wakuu, kwa kuwa tayari alikuwa amekufa miaka 164 kabla ya kuzaliwa kwa Mkuu wa Wakuu." Chati ya Watangulizi ya 1843.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Baada ya hapo kulikuwa na mabishano kati ya James White na Uriah Smith kuhusu utambuzi sahihi wa “mfalme wa kaskazini” katika Danieli sura ya kumi na moja. James alikuwa sahihi katika kutambua “mfalme wa kaskazini” katika mistari ya mwisho ya Danieli sura ya kumi na moja kuwa ni Roma ya kipapa, au kama ninavyoita, Roma ya kisasa. Smith alidai kuwa “mfalme wa kaskazini” wa Danieli sura ya kumi na moja, mstari wa thelathini na sita, alikuwa Ufaransa usio na Mungu.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> AYA YA 36. Naye mfalme atafanya kama apendavyo; naye atajitukuza, na kujikuza juu ya kila mungu, naye atasema maneno ya ajabu kinyume na Mungu wa miungu, naye atafanikiwa hata ghadhabu itimie; kwa kuwa yaliyoamuliwa yatatendeka.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> "Mfalme aliyetambulishwa hapa hawezi kumaanisha mamlaka ile ile iliyotajwa mwisho; yaani, mamlaka ya kipapa; kwa kuwa sifa bainifu hazitafaa zikitumika kwa mamlaka hiyo." Uriah Smith, Danieli na Ufunuo, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith aliingiza "tafsiri yake binafsi" aliposema, "Mfalme anayetambulishwa hapa hawezi kuashiria nguvu ile ile iliyotajwa mwisho; yaani, nguvu ya kipapa; kwa kuwa sifa bainifu hizo hazitakuwa sahihi zikitumika kwa nguvu hiyo." Neno la Mungu halishindwi kamwe, na si sahihi kisarufi kutumia dai la kibinadamu kukanusha muundo wa wazi wa kisarufi wa kifungu. Mstari huo unasema "na mfalme" jambo ambalo linahitaji kwamba mfalme anayebainishwa ni yule yule aliyewakilishwa katika kifungu kilichotangulia. Hakuna ushahidi wa mfalme mpya, naye Smith anathibitisha kwamba "nguvu ile ile iliyotajwa mwisho" ilikuwa "nguvu ya kipapa." Anakubali katika kitabu chake kwamba kuanzia mstari wa thelathini na moja hadi mstari wa thelathini na tano ni nguvu ya kipapa, na bila ushahidi wa kisarufi unaotambua mfalme mpya katika mstari wa thelathini na sita, anadai tu kwamba mistari inayofuata baada ya mstari wa thelathini na tano haionyeshi sifa za kinabii za nguvu ya kipapa. Kwa hiyo anaingiza maoni yake kuhusu Ufaransa.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Smith anapozungumzia aya ya arobaini, jukwaa la kinabii lenye kasoro alilolijenga kwa tafsiri yake binafsi linamlazimu atambue vita vya pande tatu, ambavyo, kwa dhana zake, humtambulisha mfalme wa kusini kuwa ni Misri, ambaye katika aya hiyo “anasukuma” dhidi ya Ufaransa, na Uturuki anaitambulisha kuwa mfalme wa kaskazini ambaye pia huja dhidi ya Ufaransa. Tafsiri hiyo ya kibinadamu iliyoongezwa huunda mfano wa kinabii unaomfanya Smith atambue Amagedoni halisi, ambapo Uturuki inasonga kuelekea Yerusalemu, ikiashiria kufungwa kwa mlango wa rehema kwa wanadamu wakati Mikaeli anaposimama. Vitabu vingi katika historia ya Uadventista vimeandikwa vikibainisha kwa usahihi upotovu wa tafsiri kama hiyo.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Si kusudi la makala hii kushughulikia matokeo ya tafsiri binafsi ya Uriah Smith, bali kubainisha tu mzozo uliotokea alipoanza kueneza tafsiri yake binafsi, kwa kuwa James White alipinga mtazamo wake potofu, jambo hilo likawa mzozo mwingine ndani ya Uadventista, ambako utambuzi sahihi wa Roma ulishambuliwa kwa matumizi potofu.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Kulikuwa pia na mzozo uliodumu kwa muda mrefu kuhusu "ya kila siku" katika kitabu cha Danieli, wakati Uadventista wa Laodikia ulipokubali mtazamo wa Kiprotestanti uliopotoka ulioutambua "ya kila siku" katika kitabu cha Danieli kuwa ni huduma ya Kristo katika patakatifu, kinyume na ukweli wa msingi uliothibitishwa kwamba "ya kila siku" ilikuwa ishara ya Roma ya kipagani.

> “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. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> Kisha nikaona kuhusiana na ‘ya kila siku’ (Danieli 8:12) kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, na si sehemu ya maandiko, na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu mtazamo sahihi kuhusu hilo. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa na umoja juu ya mtazamo sahihi wa ‘ya kila siku’; lakini katika mkanganyiko tangu 1844, mitazamo mingine imekubaliwa, na giza na mkanganyiko vimefuata. Tangu 1844, muda haukuwa mtihani, na kamwe hautakuwa tena mtihani. Maandishi ya Awali, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Wakati wa mwisho, mwaka 1989, wakati aya sita za mwisho za Danieli kumi na moja zilifunuliwa, mfalme wa kaskazini alitambuliwa kuwa Roma ya Kipapa, kama vile James White alivyokuwa ametambua awali katika mjadala wake na Uriah Smith. White alikuwa ametumia mbinu ya "mstari juu ya mstari" alipokabiliana na hoja potofu ya Smith. White alidai kwamba ikiwa mamlaka ya mwisho inayowakilishwa katika Danieli mbili, na mamlaka ya mwisho inayowakilishwa katika Danieli saba, na mamlaka ya mwisho inayowakilishwa katika Danieli nane zote ni Roma, basi kwa ushuhuda wa mistari mitatu mamlaka inayofikia mwisho wake katika Danieli kumi na moja ni Roma, si madai ya Smith kwamba ni Uturuki.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Harakati ya kinabii ya malaika wa tatu iliyoanza mwaka 1989, ilikabiliwa muda mfupi baada ya 11 Septemba 2001 na mzozo kuhusu Yoeli sura ya kwanza. Ndani ya mistari mitano ya kwanza, mashahidi wawili, kwanza wa vizazi, kisha wa wadudu, hutambua uharibifu wa hatua kwa hatua uliosababishwa na Roma dhidi ya Uadventista. “Walevi” katika unabii kulingana na Isaya ni “watu wadhihakao wanaotawala Yerusalemu.” Huamka katika kizazi cha nne na cha mwisho. Uharibifu wa hatua kwa hatua ni uharibifu wa kiroho kwa kuwa unaihusu Yerusalemu ya siku za mwisho, na kuanzia uasi wa mwaka 1863 na kuendelea, Waadventista Wasabato wa Laodikia walizidi kukubali mafundisho ya Roma hatua kwa hatua.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Neno la Bwana lililomjia Yoeli mwana wa Pethuel. Sikieni haya, enyi wazee, tegezeni masikio, ninyi nyote wakazi wa nchi. Je, jambo hili limekuwa katika siku zenu, au hata katika siku za baba zenu? Waambieni wana wenu habari zake, nao wana wenu wawaambie wana wao, nao wana wao waambie kizazi kingine. Kilichosalia baada ya mdudu mla vichipukizi kimekuliwa na nzige; na kilichosalia baada ya nzige kimekuliwa na mdudu mla majani; na kilichosalia baada ya mdudu mla majani kimekuliwa na kiwavi. Amkeni, enyi walevi, na lieni; pigeni mayowe, enyi wote wanywaji wa divai, kwa sababu ya divai mpya, maana imekatiliwa mbali na vinywa vyenu. Yoeli 1:1-5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Baada ya majengo makubwa ya Jiji la New York kuanguka, ilieleweka kwamba mvua ya mwisho kisha ilianza 'kunyesha manyunyu', na kwamba mzozo wa Habakuki sura ya pili, uliokuwa umetimizwa katika historia ya Wamillerite, ulikuwa tena ukiendelea. Mzozo huo ulihusu mbinu sahihi za kinabii.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Nitasimama kwenye zamu yangu, na nitajiweka juu ya mnara; nitatazama nione atakaloniambia, na nitakalojibu nitakaporekebishwa. Bwana akanijibu, akasema, Andika maono, uyaandike wazi juu ya vibao, ili asomaye aende mbio. Kwa maana maono hayo bado ni kwa wakati uliowekwa; lakini mwishoni yatanena, wala hayatadanganya; ijapokawia, yangoje; kwa sababu hakika yatakuja, hayatakawia. Tazama, roho yake imeinuka; si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Naam, tena kwa sababu anatenda dhambi kwa mvinyo, ni mtu mwenye kiburi, wala hakai nyumbani; huipanua tamaa yake kama kuzimu, naye ni kama mauti, wala hawezi kushiba; bali hukusanya kwake mataifa yote, na hujilimbikizia watu wote. Habakuki 2:1-5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Mtihani wa Habakuki sura ya pili ulikuwa kielelezo cha mtihani wa harakati ya wale mia arobaini na nne elfu, ulioanza wakati malaika mwenye nguvu wa Ufunuo sura ya kumi na nane alishuka Septemba 11, 2001. Kisha mzozo ukaanza kati ya wale waliokuwa wamesimama juu ya misingi ya Uadventista iliyowakilishwa kwenye chati ya waanzilishi ya mwaka 1843, na wale ambao katika Habakuki huasi "kwa divai" na ambao walikuwa "walevi" wa Yoeli, kisha "wakaamka," lakini "divai mpya" ikakatiliwa mbali kutoka "kinywa" chao.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Neno la Kiebrania "reproved" katika mstari wa kwanza linamaanisha "kubishiwa". Hoja iliyotolewa kwa walinzi wa Wamileraiti iliwakilishwa kwenye chati ya waanzilishi ya 1843, iliyotengenezwa mnamo Mei 1842, ikitimiza aya hizi. Kundi moja lililoishi kwa imani lilibishana kuhusu ujumbe wa kinabii wa kweli ya kipindi hicho na kundi jingine lililoasi kwa divai. Hao ndio walevi wa Yoeli wanaoamka na kugundua kuwa divai, ishara ya mafundisho, imekatwa kutoka vinywani mwao. Hao ni walevi wa Efraimu wa Isaya wanaotawala Yerusalemu na hawawezi kuelewa kitabu kilichotiwa muhuri.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Ole kwa taji ya kiburi ya walevi wa Efraimu, ambao uzuri wao wa utukufu ni ua linalonyauka, lililo juu ya kilele cha mabonde yaliyonona ya wale waliolemewa na mvinyo! Tazama, Bwana anao mmoja mwenye nguvu na hodari; kama tufani ya mvua ya mawe na dhoruba iharibuyo, kama gharika ya maji mengi yenye nguvu yanayofurika, ataitupa chini duniani kwa mkono. Taji ya kiburi ya walevi wa Efraimu itakanyagwa chini kwa miguu. … Kaeni, mshangae; pigeni kelele, na kulia: wamelewa, si kwa mvinyo; wanayumba-yumba, si kwa kileo. … Kwa hiyo sikieni neno la Bwana, enyi watu wa dhihaka, ninyi mnaowatawala watu hawa walio Yerusalemu. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, naye amefumba macho yenu; manabii wenu na wakuu wenu, waonaji amewafunika. Na maono yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho hukabidhiwa kwa mtu aliye msomi, wakisema, Tafadhali, kisome; naye husema, Siwezi, kwa kuwa kimetiwa muhuri. Nalo kitabu hukabidhiwa kwa yule asiye msomi, wakisema, Tafadhali, kisome; naye husema, Sijui kusoma. Isaya 28:1-3, 14; 29:9-12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Mjadala wa Habakuki kati ya walevi wa Efraimu na wale wanaotembea kwa imani katika Neno la kinabii la Mungu unatambuliwa mahsusi kama mjadala kuhusu mbinu sahihi dhidi ya mbinu isiyo sahihi katika ushuhuda wa Isaya, kwa maana Isaya anabainisha kwamba ni mbinu ya "mstari juu ya mstari" inayowasababisha walevi kujikwaa na kuingia katika agano la mauti.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Lakini na wao pia wamekosea kwa sababu ya divai, na kwa pombe kali wamepotoka; kuhani na nabii wamekosea kwa sababu ya pombe kali, wamelemewa na divai, wamepotoka kwa pombe kali; wanakosea katika maono, wanajikwaa katika hukumu. Maana meza zote zimejaa matapishi na uchafu, hata hakuna mahali palipo safi. Atamfundisha nani maarifa? Na atamfanya nani aelewe mafundisho? Je, wale walioachishwa maziwa, waliotolewa matitini? Kwa maana amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Kwa kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atanena na watu hawa. Aliowaambia, Haya ndiyo mapumziko mtakayowapumzisha waliochoka; na huu ndio uburudisho; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao: amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende zao, wakaanguka chali, wakavunjika, wakanaswa, na wakakamatwa. Kwa hiyo sikilizeni neno la Bwana, enyi watu wenye dharau, mnaotawala watu hawa walioko Yerusalemu. Kwa sababu mmesema, Tumeweka agano na mauti, na pamoja na kuzimu tumefanya mapatano; wakati mapigo yafurikayo yatakapopita, hayatatufikia; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumejificha. Isaya 28:7-15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Ndipo Isaya anabainisha kile ambacho Mungu aliweka katika mabishano ya Habakuki ambacho kingeleta hukumu juu ya walevi, nacho kilikuwa jiwe la msingi, yaani “mara saba” za Mambo ya Walawi ishirini na sita, unabii wa kwanza wa wakati ambao Gabrieli na malaika walimwongoza William Miller auelewe.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Kwa hiyo ndivyo asemavyo Bwana Mungu, Tazama, ninaweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembeni lenye thamani, msingi ulio thabiti; yeye aaminiye hatataharuki. Tena nitaweka hukumu kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itafagilia mbali kimbilio la uongo, na maji yatafurika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatasimama; wakati ile adhabu ifurikayo itakapopita, ndipo mtakanyagwa nayo. Isaya 28:16-18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Muda mfupi baada ya Bwana kuwaongoza watu wake kurudi kwenye njia za kale, kuanzia tarehe 11 Septemba 2001 kulikuwa na kundi lililokuwa likishiriki katika harakati, ambalo liliamua kwamba wadudu wanne wa Yoeli waliwakilisha Uislamu wa ole wa tatu. Wakati mbinu ya “mstari juu ya mstari” ilipofunuliwa kwa watu wa Mungu katika kizazi kile cha mwisho, kanuni muhimu ya kinabii ilitambuliwa. Kanuni hiyo ni matumizi ya mara tatu ya unabii, na kundi lililoamua kwamba vizazi vinne vya Yoeli viliwakilisha Uislamu wa ole wa tatu, liliitumia isivyo sahihi kanuni ya matumizi ya mara tatu ya unabii ili kuhalalisha matumizi yao yasiyo sahihi.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Kisha katika kipindi cha mwaka 2014 Shetani aliruhusiwa kuingia katika harakati hii akiwa na ajenda ya ‘woke’ ya ushoga kutoka Uingereza na Australia, iliyotegemeza shambulio lake juu ya tafsiri potofu ya historia inayowakilishwa katika Danieli sura ya kumi na moja, mistari ya kwanza hadi ya kumi na tano. Viongozi wanaounga mkono ushoga waliopenya na kushambulia harakati hii hatimaye walidai kwamba dhehebu la Waadventista lilihitaji kuomba msamaha kwa papa wa Roma, kwa madai kuwa lilitoa tuhuma za uongo dhidi ya mpinga-Kristo, papa wa Roma. Lengo la shambulio hili lilikuwa kuangamiza harakati hii, na hasa kuleta mkanganyiko juu ya kifungu hichohicho (Danieli 11:1-15) ambako “wanyang’anyi wa watu wako” wanatambuliwa.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Mizozo yote hii ilikuwa jaribio la Shetani kuvuruga ishara ya Roma ya kipapa. Hakuna jipya chini ya jua, kulingana na mtu mwenye hekima kuliko wote aliyewahi kuishi. Leo mzozo tena unahusu utambulisho wa Roma, iliyoashiriwa kama ‘wanyang’anyi wa watu wako’. Tafsiri mpya na ya kibinafsi inadai kwamba ‘wanyang’anyi wa watu wako’ ni Marekani, na kwa kufanya hivyo wanaonekana hawajui kwamba huu ni mzozo uleule kama ule wa kwanza kabisa kati ya Wamilleraiti na Waprotestanti, na ule msemo wa kale unaohusishwa na mwandishi wa karne ya kumi na sita, John Heywood, usemao, ‘Hakuna kipofu kama yule asiyetaka kuona.’ Toleo lingine la msemo wake ni ‘Hakuna kiziwi kama yule asiyetaka kusikia.’ Wengi huenda hawajui kwamba msemo huu unahusishwa na Heywood, wala hawaelewi kwamba msemo huo wa Heywood ulitokana na vifungu vya Biblia kama vile vilivyopatikana katika Yeremia, Isaya na vilivyonukuliwa na Yesu katika Agano Jipya.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Sikieni sasa neno hili, enyi watu wapumbavu msio na ufahamu; ambao mna macho lakini hamuoni; ambao mna masikio lakini hamsikii. Yeremia 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Ni “waovu” wa Danieli na “wanawali wajinga” wa Mathayo ambao hawaelewi “kuongezeka kwa maarifa”. Kuongezeka kwa maarifa mwaka 1989 kulikuwa kimsingi utambuzi kwamba mistari sita ya mwisho ya sura ya kumi na moja ya Danieli hutambulisha kuibuka na kuanguka kwa mwisho kwa utawala wa kipapa, au kama nilivyoita, Roma ya Kisasa. Mistari hiyo pia inatambua Marekani, lakini ni kuhusu uhusiano wa Marekani na nguvu ya kipapa tu. “Waovu” na “wajinga” wanalinganishwa na “wenye hekima”, nao wenye hekima wa siku za mwisho wanaelewa kuongezeka kwa maarifa mwaka 1989. Wajinga ni wale walio na macho lakini hawaoni, na masikio lakini hawasikii.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Tena nikasikia sauti ya Bwana ikisema, Nimtume nani, na ni nani atakwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Akasema, Nenda, ukawaambie watu hawa, Sikieni kweli kweli, lakini msielewe; oneni kweli kweli, lakini msitambue. Ufanye moyo wa watu hawa kuwa mzito, na uyafanye masikio yao kuwa mazito, na uyafumbe macho yao; wasije wakaona kwa macho yao, na wakasikia kwa masikio yao, na wakafahamu kwa mioyo yao, na kugeuka, wakaponywa. Isaya 6:8-10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Watu wanaoelekezewa katika Isaya sura ya sita ni wale wanaokiri kuwa wamo katika ujumbe wa “kweli ya sasa” uliowasili tarehe 11 Septemba 2001, kwa maana Isaya sura ya sita inaonyesha kwamba jambo hilo hutokea wakati “dunia imejaa utukufu wa Bwana”. Dunia ilitiwa nuru kwa utukufu wa Mungu wakati malaika wa Ufunuo kumi na nane aliposhuka, wakati majengo makubwa ya Jiji la New York yalipoangushwa kwa mguso kutoka kwa Mungu.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Katika mwaka ule aliofariki mfalme Uzia, nalimwona pia Bwana ameketi juu ya kiti cha enzi, juu na kuinuliwa, na pindo la vazi lake lilijaza hekalu. Juu yake walisimama maserafi; kila mmoja alikuwa na mbawa sita; kwa mbili alifunika uso wake, na kwa mbili alifunika miguu yake, na kwa mbili aliruka. Naye mmoja akamwita mwenzake, akasema, Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi; dunia yote imejaa utukufu wake. Na miimo ya mlango ikatikisika kwa sauti ya yeye aliyelia, na nyumba ikajazwa moshi. Isaya 6:1-4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Dada White anaunganisha tangazo la malaika na tukio linaloashiria wakati ambapo malaika wa Ufunuo sura ya kumi na nane anajaza dunia kwa utukufu wake.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> Mungu alipokuwa karibu kumtuma Isaya na ujumbe kwa watu Wake, kwanza alimruhusu nabii huyo kutazama katika maono ndani ya patakatifu pa patakatifu hekaluni. Ghafla, lango na pazia la ndani la hekalu vikaonekana kuinuliwa au kuondolewa, naye akaruhusiwa kutazama ndani, kwenye patakatifu pa patakatifu, mahali ambapo hata miguu ya nabii haikuruhusiwa kuingia. Mbele yake yakatokea maono ya Yehova akiwa ameketi juu ya kiti cha enzi kilicho juu na kilichoinuliwa, na pindo la utukufu Wake likajaza hekalu. Kizungukia kiti cha enzi kulikuwa na maserafi, kama walinzi waliomzunguka Mfalme Mkuu, nao waliakisi utukufu uliowazunguka. Nyimbo zao za sifa ziliposikika kwa sauti nzito za ibada, nguzo za lango zikatetemeka, kana kwamba zimetikiswa na tetemeko la ardhi. Kwa midomo isiyotiwa unajisi na dhambi, malaika hawa walimimina sifa za Mungu. ‘Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi,’ wakalia; ‘dunia yote imejaa utukufu Wake.’ [Tazama Isaya 6:1-8.]

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> Maserafi waliozunguka enzi wamejaa kicho cha heshima wanapotazama utukufu wa Mungu, kiasi kwamba hawajitazami hata kwa kitambo kidogo kwa kustaajabia nafsi zao. Sifa zao ni kwa Bwana wa majeshi. Wanapotazamia wakati ujao, wakati dunia yote itakapojazwa utukufu wake, wimbo wa ushindi hurudiwa kutoka mmoja hadi mwingine kwa uimbaji wa kupendeza, ‘Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi.’ Wafanyakazi wa Injili, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Isaya, akiwakilisha watu wa Mungu wakati wa kutiwa muhuri ulioanza tarehe 11 Septemba 2001, alipewa ujumbe wa kuwapelekea watu waliokuwa na macho lakini hawakuchagua kuona, na masikio lakini hawakuchagua kusikia. Yesu, kama Alfa na Omega, anadhihirisha mwisho wa wakati wa kutiwa muhuri wa mia moja arobaini na nne elfu kupitia mwanzo. Mwishoni kutakuwepo tena mjumbe anayewakilishwa kwa mfano wa Isaya, anayebeba ujumbe kwa watu wanaochagua kutokuona wala kusikia. Ujumbe huo utasababisha mchujo wa mwisho wa mia moja arobaini na nne elfu. Ujumbe huo ni maneno ya Kweli, yanayotokana na ushuhuda wa kinabii wa Mungu. Ushuhuda huo wa kinabii ndio "maono" yanayothibitishwa na nguvu iliyoashiriwa kama "wanyang'anyi wa watu wako".

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Katika makala inayofuata tutachukua kila moja ya mizozo hii na kuziweka moja juu ya nyingine kwa mtindo wa mstari juu ya mstari. Mstari wa Wamileraiti, mstari wa Smith na White, mstari wa 'daily', mstari wa 'mfalme wa kaskazini' wa mwaka 1989, mstari wa wadudu wa Yoeli na mzozo wa sasa. Mizozo sita ya zamani, ambayo inapochunguzwa kwa mstari juu ya mstari, inaunga mkono kwa uwazi ukweli wa mzozo wa kwanza ambao umeonyeshwa kwenye chati ya waanzilishi ya 1843. Ukweli huo ni kwamba Roma ni 'wanyang'anyi wa watu wako', wanaojikweza, wanaoanguka, na wanaotimiliza maono.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.

> "Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Kukataa kweli zilizoko kwenye chati hiyo ni kukataa kwa wakati mmoja mamlaka ya Roho ya Unabii, na chati hiyo inabainisha kwamba ni Roma, si Marekani, anayeweka “maono” hayo, maono ambayo Sulemani anatufundisha kwamba bila “maono” hayo, watu wa Mungu wataangamia.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Shetani yuko ... daima akiingiza kwa nguvu mambo bandia—kuwaongoza mbali na ukweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuufanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. ‘Mahali pasipokuwa na maono, watu huangamia’ (Mithali 29:18). Shetani atafanya kazi kwa ujanja mkubwa, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuutikisa uhakika wa watu wa mabaki wa Mungu katika ushuhuda wa kweli.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> "Kutachochewa chuki ya kishetani dhidi ya Ushuhuda. Matendo ya Shetani yatakuwa ya kuyumbisha imani ya makanisa katika huo, kwa sababu hii: Shetani hawezi kuwa na njia iliyo wazi kiasi hicho ya kuleta udanganyifu wake na kuzifunga roho katika upotovu wake ikiwa maonyo na makaripio na mashauri ya Roho wa Mungu yatiliwa maanani." Ujumbe Teule, kitabu cha 1, 48.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Yeye aonae yaliyomo ndani, asomaye mioyo ya watu wote, asema juu ya wale waliopokea nuru kuu: 'Hawahuzuniki wala kustaajabu kwa sababu ya hali yao ya maadili na kiroho.' Naam, wamechagua njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Mimi nami nitachagua udanganyifu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyenjibu; niliposema, hawakusikia; bali walitenda uovu mbele ya macho Yangu, na wakachagua kile nisichokipendezewa.' 'Mungu atawapelekea upotevu wenye nguvu, ili waamini uongo,' kwa sababu hawakupokea pendo la kweli, ili wapate kuokolewa,' 'bali walipendezwa na udhalimu.' Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> Mwalimu wa mbinguni akauliza: "Ni udanganyifu gani wenye nguvu zaidi unaweza kuihadaa akili kuliko kujifanya kwamba unajenga juu ya msingi ulio sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unafanya mambo mengi kulingana na sera za kidunia na unatenda dhambi dhidi ya Yehova? Ee, huu ni udanganyifu mkubwa, hadaa ya kuvutia, inayoteka akili za watu wakati ambapo wale waliowahi kuijua kweli huudhania mfano wa utauwa kuwa ndiyo roho na nguvu yake; wanapodhani kwamba ni matajiri na wameongezewa mali na hawahitaji chochote, ilhali kwa kweli wanahitaji kila kitu." Ushuhuda, juzuu ya 8, 249, 250.

Back to Articles