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# Rome Establishes the Vision - Number Three

Roma Inaweka Dira - Namba Tatu

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Marekani na Maono ya Kinabii: Wito wa Uchunguzi wa Kina wa Kibiblia na Uelewa wa Kina

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Katika makala mbili zilizotangulia zinazoshughulikia tafsiri ya kibinafsi inayodai kwamba Marekani imesawiriwa kama “wanyang’anyi wa watu wako” wanao “thibitisha maono” katika Danieli sura ya kumi na moja aya ya kumi na nne, tulinukuu kifungu kutoka kwa kalamu ya Ellen White kilichosema, “Wanachama wa kanisa watajaribiwa na kuthibitishwa mmoja mmoja.” Mchakato huo wa kuthibitishwa, kujaribiwa, na kuchujwa, ambao umeonyeshwa kama Mjumbe wa Agano katika Malaki sura ya tatu anayesafisha fedha na dhahabu, sasa unaendelea. Katika Malaki sura ya tatu, kunatajwa utakaso.

> 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 3:3, 4.

> Naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawii, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka za Yuda na Yerusalemu zitakuwa za kupendeza kwa Bwana, kama siku za kale, na kama miaka ya zamani. Malaki 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Wale wanaoshikilia wazo kwamba Marekani ndiyo ishara inayothibitisha maono wameshindwa au hawajataka kuelewa kwamba ujumbe ambao muhuri wake uliondolewa mwezi Julai 2023 ndio unaowachuja wagombea wa kuwa miongoni mwa elfu mia moja arobaini na nne. Katika sinagogi la Kapernaumu mchujo wa mwisho wa elfu mia moja arobaini na nne ulionyeshwa kwa mfano.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> Yesu aliwaambia waziwazi, ‘Kuna baadhi yenu hamwamini;’ akaongeza, ‘Ndiyo maana niliwaambia kwamba hakuna mtu anayeweza kuja kwangu isipokuwa amepewa na Baba Yangu.’ Alitaka waelewe kwamba ikiwa hawakuvutwa kwake ilikuwa ni kwa sababu mioyo yao haikuwa wazi kwa Roho Mtakatifu. ‘Mtu wa asili hayapokei mambo ya Roho wa Mungu; kwa maana kwake ni upuzi, wala hawezi kuyajua, kwa kuwa yanatambuliwa kwa jinsi ya kiroho.’ 1 Wakorintho 2:14. Ni kwa imani ndipo nafsi huona utukufu wa Yesu. Utukufu huu umefichwa mpaka imani iwashwe ndani ya nafsi kupitia Roho Mtakatifu.

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> Kwa lawama ya hadharani dhidi ya kutokuamini kwao, wanafunzi hawa walizidi kutengana na Yesu. Walichukizwa sana, na kwa kutaka kumjeruhi Mwokozi na kuridhisha chuki ya Mafarisayo, walimgeuzia mgongo, wakamwacha kwa dharau. Walikuwa wamefanya chaguo lao—walikuwa wamechukua umbo bila roho, ganda bila punje. Uamuzi wao haukuwahi kubadilishwa tena baadaye; maana hawakutembea tena pamoja na Yesu.

> “‘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.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Kwa "maneno ya kweli," dhahabu na fedha za mfano wa Malaki wa utakaso wa mwisho wa hekalu wa wale elfu mia arobaini na nne ziliwakilishwa.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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. Malachi 3:1, 2.

> Tazama, namtuma mjumbe wangu, naye ataandaa njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, mjumbe wa agano, mnayemfurahia; tazama, anakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Maana yeye ni kama moto wa mtakasaji, na kama sabuni ya mfua nguo. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Manabii wote, wakiwemo Malaki, wanabainisha siku za mwisho. Katika la kwanza kati ya makala hizi tulizonukuu, The 1888 Materials, ukurasa 403, tunarifiwa hivi, "Yeye anayekaa ameridhika na ujuzi wake wa sasa usio kamili wa Maandiko, akidhani huu unamtosha kwa wokovu wake, anapumzika katika udanganyifu wa mauti. Wapo wengi ambao hawajaandaliwa kikamilifu kwa hoja za Kimaandiko, ili waweze kutambua upotovu, na kukemea mapokeo na ushirikina wote vilivyowasilishwa kana kwamba ni kweli." Wanaotajwa katika kifungu hicho hicho "si wanafunzi wa makini wa Biblia," ambao "hawajasoma kwa kusudi" "vifungu vya Maandiko" ambamo kuna "tofauti za maoni." Wanaoandikiwa "hawasomi Biblia [ili] kuipatia nafsi zao uboho na unono wake. Hawahisi kwamba ni sauti ya Mungu inayowanenea. Lakini, kama tungeelewa njia ya wokovu, kama tungeona miale ya Jua la haki," wao "lazima wasome Maandiko kwa kusudi."

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Makala ya kwanza ilibainisha kwamba mojawapo ya vipengele vya mfano wao wa kinabii uliopotoka ni kifungu kutoka The Great Controversy, ambacho kinasema, "Ukatoliki wa Kirumi katika Ulimwengu wa Kale na Uprotestanti ulioasi katika Ulimwengu Mpya watafuata mkondo unaofanana dhidi ya wale wanaoheshimu maagizo yote ya Mungu." The Great Controversy, 615. Tafsiri yao ya binafsi inadai kwamba sentensi hii inatambua "Ukatoliki wa Kirumi" kuwa ni historia iliyopita na "Uprotestanti ulioasi" kuwa ni ulimwengu wa kisasa. Baada ya kuonyeshwa ushahidi wa kisarufi kwamba matumizi wanayofanya ya sentensi hii yamepotoshwa kutoka maana yake sahihi, hawakutoa tamko la kujiondoa hadharani kuhusu matumizi hayo ya uongo. Kwa kweli walitumia kifungu kilekile kutangaza mkutano wao unaofuata wa Zoom. Hata hivyo tumejulishwa kwamba "Tunapaswa kuwahimiza wote juu ya umuhimu wa kuchunguza kwa bidii ukweli wa kimungu, ili wajue kwamba wanajua ukweli ni nini." Hakukuwa na juhudi yoyote ya kuondoa dai hilo la uongo, jambo linaloonekana kuwa ushahidi kwamba wale wanaoendeleza matumizi haya ya uongo hawako "wakichunguza kwa bidii" ili "kujua ukweli ni nini."

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Tangu mwanzo wa mjadala huu, tumeushughulikia kana kwamba ulikuwa zaidi ya kutokubaliana tu kati ya kweli na kosa kuhusu ni nani wanyang’anyi wa watu wako wanawakilisha, nami bado nashikilia msimamo huo. Makala kuhusu kitabu cha Danieli zilipofikia idadi ya mia mbili, zilikuwa zimefikia hatua ambayo umuhimu wa mistari kumi na tatu hadi kumi na tano ya Danieli kumi na moja ulikuwa umewekwa wazi kwa uthabiti. Mistari hiyo inawakilisha historia kuanzia mwaka 1989 hadi sheria ya Jumapili inayokaribia, iliyopo katika mstari wa arobaini wa Danieli kumi na moja.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Tumekuwa tukiitambua historia hiyo kama historia iliyofichika ya aya ya arobaini. Tumeona pia kwamba Dada White anaposema, 'kitabu kilichotiwa muhuri si kitabu cha Ufunuo, bali ile sehemu ya unabii wa Danieli inayohusu siku za mwisho,' basi historia iliyofichika ya Danieli sura ya kumi na moja, aya ya arobaini, ndiyo 'ile sehemu ya unabii wa Danieli'. Mistari kumi na tatu hadi kumi na tano inawakilisha ukweli wa kinabii unaofunuliwa katika siku za mwisho. Kwa hiyo, mistari ile mitatu pia inawakilishwa kama 'Ufunuo wa Yesu Kristo' na 'Mingurumo Saba' katika kitabu cha Ufunuo kinachofunguliwa muda mfupi kabla ya kufungwa kwa mlango wa rehema. Dada White anaporejelea ile 'sehemu ya kitabu cha Danieli,' kifungu ambacho kauli hiyo imo kinasema:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> "Asifikiri mtu yeyote kwamba, kwa kuwa hawezi kufafanua maana ya kila alama katika Ufunuo, ni bure kwake kukichunguza kitabu hiki katika jitihada ya kujua maana ya ukweli uliomo. Yule aliyemfunulia Yohana siri hizi atampa mtafutaji wa ukweli mwenye bidii ladha ya mapema ya mambo ya mbinguni. Wale ambao mioyo yao iko wazi kupokea ukweli watawezeshwa kuelewa mafundisho yake, na watapewa baraka iliyoahidiwa kwa wale ‘wasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa ndani yake.’"

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> "Katika Kitabu cha Ufunuo vitabu vyote vya Biblia hukutana na kutamatika. Hapa ndipo ukamilisho wa kitabu cha Danieli. Kimoja ni unabii; kingine ni ufunuo. Kitabu kilichotiwa muhuri si Kitabu cha Ufunuo, bali ile sehemu ya unabii wa Danieli inayohusu siku za mwisho. Malaika akaamuru, ‘Lakini wewe, Ee Danieli, funga maneno, ukatie kitabu muhuri, hata wakati wa mwisho.’ Danieli 12:4." Matendo ya Mitume, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Neno "complement" lina maana ya kuleta katika ukamilifu. Sehemu ya kitabu cha Danieli inayohusiana na siku za mwisho, ambayo imefunguliwa muhuri wakati wa mwisho, hukamilishwa inapoambatanishwa, "mstari juu ya mstari" na "Ufunuo wa Yesu Kristo," na "Ngurumo Saba." Mawakilisho hayo matatu ndiyo ujumbe ambao umefunguliwa muhuri, na hivyo unawakilisha "maneno ya kweli" yanayotumiwa "kuwatakasa" elfu mia moja arobaini na nne katika utakaso wa mwisho wa hekalu uliotajwa na Malaki, kama inavyowakilishwa katika mistari ya kumi na tatu hadi kumi na tano ya Danieli kumi na moja. Mstari wa katikati ndio mstari ambamo mzozo wa sasa umeonyeshwa, na hivyo unawakilisha mzozo uleule uliowakabili Wamileraiti katika historia yao ya kinabii.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Kudai kwamba "wanyang'anyi wa watu wako" katika aya ya kumi na nne ni Marekani ni mfanano kamili wa madai ya Waprotestanti katika historia ya Wamileriti kwamba wanyang'anyi walimwakilisha Antioko Epifane. Mzozo huu utasafisha takataka kutoka kwa dhahabu na fedha, lakini jambo muhimu zaidi ni kwamba mzozo huo umeruhusiwa kuwaongoza wale wanaowakilishwa na Walawi wa Malaki sura ya tatu kusoma kwa kina kuliko wakati wowote uliopita Neno la kinabii la Mungu. "Mtu wa brashi ya uchafu" wa ndoto ya William Miller sasa anafagia sarafu na vito bandia kutoka chumbani, kabla ya kazi Yake ya kuviunganisha upya vito halisi katika mpangilio mkamilifu unaong'aa mara kumi zaidi ya jua.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Mjadala huo uliruhusiwa kufanyika ili kutekeleza kazi hiyo mahsusi, maana tumeambiwa kwamba, "Mungu atawaamsha watu Wake; ikiwa njia nyingine zitashindikana, mafundisho ya uzushi yataingia miongoni mwao, ambayo yatawapepeta, yakitenganisha makapi na ngano. Bwana anawaita wote wanaoamini Neno Lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa wakati huu. Ni kweli ya Biblia, inayoonyesha hatari zinazotukabili. Nuru hii inapaswa kutuongoza kusoma Maandiko kwa bidii na kufanya uchunguzi makini sana wa misimamo tunayoshikilia. Mungu anataka vipengele vyote na misimamo yote ya kweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga. Waumini hawapaswi kuridhika na dhana na mawazo yasiyofafanuliwa vyema kuhusu nini hasa kilicho ukweli."

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

"Mafundisho ya uzushi" ambayo anaruhusu na kuyatumia kuwaamsha watakatifu Wake waliolala ni "mijadala ya zamani."

> “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. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> "Katika historia na unabii Neno la Mungu linaonyesha mapambano yaliyoendelea kwa muda mrefu kati ya kweli na kosa. Mapambano hayo bado yanaendelea. Mambo yale yaliyokuwapo yatarudiwa. Mijadala ya zamani itafufuliwa, na nadharia mpya zitaendelea kujitokeza. Lakini watu wa Mungu, ambao katika imani yao na utimizaji wa unabii wamechukua sehemu katika kutangaza ujumbe wa malaika wa kwanza, wa pili, na wa tatu, wanajua wanasimama wapi. Wana uzoefu ulio wa thamani zaidi kuliko dhahabu safi. Wanapaswa kusimama imara kama mwamba, wakishikilia mwanzo wa ujasiri wao kwa uthabiti hadi mwisho." Ujumbe Ulioteuliwa, kitabu cha 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Mzozo kuhusu "wanyang'anyi wa watu wako" ni mzozo wa zamani kutoka katika historia ya Wamileraiti, ambayo ndiyo "mwanzo wa ujasiri wao" wanaoambiwa kuushikilia "imara hadi mwisho." "Mwanzo wa" "ujasiri" wa wale 144,000 ni kweli za msingi zinazoonyeshwa kwenye chati za watangulizi za 1843 na 1850.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> Adui anatafuta kupotosha mawazo ya kaka na dada zetu kutoka katika kazi ya kuwaandaa watu kusimama katika siku hizi za mwisho. Hila zake za hoja potovu zimekusudiwa kuyaongoza mawazo mbali na hatari na wajibu wa wakati huu. Wanaikadiria kuwa si kitu ile nuru ambayo Kristo alitoka mbinguni kumpa Yohana kwa ajili ya watu wake. Wanafundisha kwamba matukio yaliyo mbele yetu si ya umuhimu wa kutosha kupata uangalizi maalum. Wanaifanya kweli yenye chimbuko la mbinguni kuwa si kitu, na kuwanyang’anya watu wa Mungu uzoefu wao wa zamani, wakiwapa badala yake sayansi ya uongo.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> 'Hivi ndivyo asemavyo Bwana, Simameni njiani, mkaone, na mkaulizie njia za kale, ilipo njia njema, mkaenende humo.'

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Wala mtu asitafute kubomoa misingi ya imani yetu—misingi iliyowekwa mwanzoni mwa kazi yetu, kwa kusoma Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa miaka hamsini iliyopita. Watu wanaweza kudhani kwamba wamepata njia mpya, na kwamba wanaweza kuweka msingi imara zaidi kuliko ule uliowekwa. Lakini huu ni udanganyifu mkubwa. Hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> Hapo zamani, wengi walichukua jukumu la ujenzi wa imani mpya, na kuanzisha kanuni mpya. Lakini jengo lao lilisimama kwa muda gani? Likaanguka muda si mrefu; maana msingi wake haukuwa juu ya Mwamba.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> Je, si wanafunzi wa kwanza walilazimika kukabiliana na kauli za watu? Je, hawakulazimika kusikiliza nadharia za uongo, kisha, baada ya kufanya yote, kusimama imara, wakisema, 'Msingi mwingine hakuna mtu awezaye kuuweka kuliko ule uliokwisha kuwekwa'?

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> Hivyo tuushike kwa uthabiti mwanzo wa ujasiri wetu mpaka mwisho. Maneno yenye nguvu yamepelekwa na Mungu na Kristo kwa watu hawa, yakiwatoa kutoka ulimwenguni, hoja kwa hoja, hadi katika nuru iliyo wazi ya kweli ya wakati huu. Kwa midomo iliyoguswa na moto mtakatifu, watumishi wa Mungu wametangaza ujumbe huo. Tamko la Kiungu limeweka muhuri wake juu ya uhalisi wa kweli iliyotangazwa. Review and Herald, Machi 3, 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

"Njia za zamani" za Yeremia ni "misingi iliyowekwa mwanzoni mwa kazi yetu." Kweli hizo zilijengwa "juu ya Mwamba," na katika historia ya Millerite, hizo kweli za msingi zilikuwa ujumbe wa "kweli ya sasa" uliotangazwa mwaka 1842, 1843 na 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Mungu akusaidie kupokea maneno niliyoyanena. Wale wanaosimama kama walinzi wa Mungu juu ya kuta za Sayuni wawe watu wanaoweza kuona hatari zilizo mbele ya watu, watu wanaoweza kutofautisha kati ya kweli na upotovu, haki na lisilo haki.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> Onyo limekuja: Hakuna chochote kinachopaswa kuruhusiwa kuingia kitakachovuruga msingi wa imani ambao tumekuwa tukiujenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa ndani ya ujumbe huu, na tangu wakati huo nimekuwa nikisimama mbele ya dunia, mwaminifu kwa nuru ambayo Mungu ametupatia. Hatuna mpango wa kuondoa miguu yetu kutoka kwenye jukwaa ambako iliwekwa tulipomtafuta Bwana siku baada ya siku kwa maombi ya bidii, tukitafuta nuru. Je, mnafikiri ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Enzi. Imekuwa ikiniongoza tangu ilipotolewa. Ndugu na dada, Mungu yu hai, anatawala, na anatenda kazi leo. Mkono wake uko kwenye gurudumu, na katika uangalizi wake wa kimungu analigeuza gurudumu kulingana na mapenzi yake mwenyewe. Watu wasijifunge kwa nyaraka, wakisema watakachofanya, na wasichokifanya. Waambatane na Bwana Mungu wa mbinguni. Ndipo nuru ya mbinguni itang'aa ndani ya hekalu la nafsi, nasi tutaona wokovu wa Mungu. Review and Herald, Aprili 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Ujumbe uliotangazwa "mnamo 1842, 1843, na 1844" ndio ujumbe unaowakilishwa kwenye chati ya waanzilishi ya 1843. Mnamo Mei 1842, chati za 1843 mia tatu zilichapishwa. Ellen White na waanzilishi wote walitoa ushuhuda kwamba chati hiyo ilikuwa utimilifu wa amri ya sura ya pili ya Habakuki ya kuandika njozi na kuifanya iwe wazi juu ya vibao. Katika historia hiyo hiyo kulikuwa na wahubiri mia tatu wa Millerite, na wanahistoria wa SDA wanathibitisha kwamba wote walitumia chati ya 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Ni nini kingemsukuma mtu kudai kwamba utambuzi wa waasisi kwamba Roma ni "wanyang'anyi wa watu wako," kama ulivyowakilishwa kwenye chati, si sahihi? Ni nini kingemsukuma mtu kukubali dai hilo? Hata hivyo, ni nini kinachowafanya wale miongoni mwetu wanaodai kukubali uelewa wa waasisi kwamba Roma inawakilishwa kwa usemi "wanyang'anyi wa watu wako," ilhali kwa kweli hawawezi kuutetea uelewa huo wao wenyewe?

In the first article we cited the following passage:

Katika makala ya kwanza tulinukuu dondoo ifuatayo:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> "Haijalishi kiwango cha maendeleo ya kiakili ya mwanadamu, asifikirie hata kwa muda mfupi kwamba hakuna haja ya kuchunguza Maandiko kwa kina na kwa kuendelea ili kupata nuru kubwa zaidi. Kama watu, kila mmoja wetu ameitwa kuwa mwanafunzi wa unabii. Ni lazima tukeshe kwa bidii ili tuweze kutambua miale yoyote ya nuru ambayo Mungu atatuletea." Ushuhuda, juzuu ya 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Nadai kwamba "nuru ambayo Mungu" anaiwasilisha sasa "kwetu" ni kwamba hatujaamka kikamilifu kuhusu wajibu wetu wa kuelewa binafsi mistari kumi na tano ya kwanza ya sura ya kumi na moja ya Danieli, na kwamba hatujaelewa kuwa mistari ya kumi na tatu hadi kumi na tano ya sura hiyo hiyo inawakilisha kweli zinazotekeleza utakaso wa mwisho na kutiwa muhuri wa elfu mia arobaini na nne. Kama kusingekuwa na uzushi ulioingizwa katika historia hii hii, kungetoa ushahidi kwamba tuko macho kabisa. Lakini mzozo huu unathibitisha vinginevyo.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> Ukweli kwamba hakuna mzozo wala msukosuko miongoni mwa watu wa Mungu usichukuliwe kuwa ushahidi wa kutosha kwamba wanashikilia kwa uthabiti mafundisho sahihi. Kuna sababu ya kuhofia kwamba huenda hawatofautishi kwa uwazi kati ya ukweli na kosa. Wakati hakuna maswali mapya yanayoibuliwa kwa uchunguzi wa Maandiko, wakati hakuna tofauti ya maoni inayoibuka itakayowasukuma watu kuchunguza Biblia wao wenyewe ili kuhakikisha kwamba wana ukweli, kutakuwa na wengi sasa, kama ilivyokuwa nyakati za kale, watakaoshikilia mapokeo na kuabudu wasichokijua...

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Mungu atawaamsha watu Wake; ikiwa njia nyingine zitashindikana, uzushi utaingia miongoni mwao, utakaowachuja, ukitenganisha makapi na ngano. Bwana anawaita wote wanaoamini Neno Lake waamke kutoka usingizini. Nuru ya thamani imekuja, inayofaa wakati huu. Ni ukweli wa Biblia, unaoonyesha hatari zinazotukabili. Nuru hii inapaswa kutuongoza katika kujifunza kwa bidii Maandiko na kuchunguza kwa makini mno misimamo tunayoshikilia. Mungu angependa vipengele vyote na misimamo ya ukweli vichunguzwe kwa kina na kwa uvumilivu, pamoja na maombi na kufunga. Waumini wasitegemee dhana na mawazo yasiyoainishwa vyema kuhusu kile kinachounda ukweli. Imani yao lazima iwe imejengwa imara juu ya Neno la Mungu, ili kwamba wakati wa kujaribiwa utakapokuja na watakapoletwa mbele ya mabaraza kujibu juu ya imani yao, waweze kutoa sababu ya tumaini lililo ndani yao, kwa upole na kwa kicho.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> "Chocheeni, chocheeni, chocheeni. Mada tunazowasilisha kwa ulimwengu lazima ziwe kwetu uhalisia ulio hai. Ni muhimu kwamba katika kutetea mafundisho tunayoyazingatia kuwa kanuni za msingi za imani tusijiruhusu kamwe kutumia hoja ambazo si thabiti kabisa." Testimonies, juzuu ya 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Kadiri tunavyoendelea katika mjadala huu kuhusu wanyang’anyi wa watu wa Mungu, tutaonyesha kwamba hoja juu ya aya ya kumi na nne ya Danieli kumi na moja kati ya Waprotestanti na Wamileraiti ni sawa kabisa na hoja kuhusu tafsiri mpya na ya kibinafsi inayodai kwamba Marekani, na si Roma, ndiyo inayothibitisha maono. Msimamo kwamba The Great Controversy hutumia usemi “old world” kutambua historia ya zamani ni “dhana na wazo lisilofafanuliwa vyema,” na ni mfano wa “hoja isiyo thabiti kikamilifu.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Walioitumia andiko hilo kuitetea dhana yao kwamba Wamileraiti walikosea walipoitambua Roma kuwa waporaji wa watu wako, wanapaswa kutimiza wajibu wao wa Kikristo na kuliondoa hadharani dai lao, maana halina msingi wa kisarufi wala wa kihistoria. Kwa wale wanaokaa pembeni ya mzozo huu, ninyi mnawajibika kuligawa kwa usahihi neno la kweli, kwa kuwa kila mmoja wenu ameitwa kuwa mtu anayejifunza unabii, si mfuasi wa wazo la mwanadamu.

Men wrest the Scriptures to their own destruction.

Watu hupotosha Maandiko kwa uharibifu wao wenyewe.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Nanyi hesabuni uvumilivu wa Bwana wetu kuwa ni wokovu; kama vile ndugu yetu mpendwa Paulo naye, kwa hekima aliyopewa, aliwaandikia; kama alivyofanya pia katika nyaraka zake zote, akisema humo juu ya mambo haya; ambamo yamo mambo mengine magumu kuyaelewa, ambayo wasiojua na wasio imara huyapotosha, kama wafanyavyo pia Maandiko mengine, hata kwa uharibifu wao wenyewe. Basi wapenzi, mkijua haya tangu zamani, jihadharini, msije mkachukuliwa na upotovu wa waovu, mkaanguka na kuuacha uthabiti wenu. Bali kueni katika neema na katika kumjua Bwana wetu na Mwokozi Yesu Kristo. Utukufu uwe kwake sasa na hata milele. Amina. 2 Petro 3:15-18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Petro asema kwamba ni “wasioelimika na wasio imara” ndio “wanaopotosha” Maandiko “kwa maangamizi yao wenyewe.” Sambamba na ukweli huo ni maonyo ya mara kwa mara ya Dada White kwetu kwamba tusome sisi wenyewe. Ikiwa hatutekelezi wajibu wetu wa kuwa wanafunzi wa unabii, tunajiandalia maangamizi yetu wenyewe.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Ni wanyang’anyi wa watu wako ndio wanaoweka maono, na Solomon anabainisha kwamba pasipo maono watu huangamia.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Pasipo maono, watu huangamia; bali ashikaye sheria, heri yake. Mithali 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Moja ya maana za "perish" ni kufanywa uchi. Pale panapokuwepo uelewa usio sahihi wa maono, msingi wake ni kwamba ishara inayoanzisha maono haijaeleweka, au imeeleweka vibaya. Kuwa miongoni mwa wale wanaoangamia katika onyo la Sulemani ni kupata hali ya uchi inayowakilishwa na Walaodikia wanaotapikwa kutoka kinywani mwa Bwana wakati wa sheria ya Jumapili ijayo hivi karibuni. Kwa nini tukubali wazo linalopotosha maana iliyo wazi ya maoni ya Dada White juu ya ulimwengu wa zamani na mpya, na linalokataa utambulisho wa Wamilerite kwamba ni Roma anayeanzisha maono, jambo ambalo liliwakilishwa moja kwa moja kwenye chati ya 1843, ambayo inawakilisha kweli za msingi za Uadventista, na ambayo ni Kristo, Mwamba wa Dahari, anayewakilishwa na kila taswira takatifu ya misingi?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> Lakini kila jengo lililojengwa juu ya msingi mwingine usio Neno la Mungu litaanguka. Yeye ambaye, kama Wayahudi katika siku za Kristo, anajenga juu ya msingi wa mawazo na maoni ya kibinadamu, wa taratibu na sherehe zilizobuniwa na mwanadamu, au juu ya matendo yoyote anayoweza kuyafanya pasipo neema ya Kristo, anajenga jengo la tabia yake juu ya mchanga unaohama. Dhoruba kali za majaribu zitausomba msingi wa mchanga na kuiacha nyumba yake ikiwa magofu kwenye fukwe za wakati.

> “‘“Therefore thus saith the Lord God, … 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.’ Isaiah 28:16, 17.

> '"Kwa hiyo, hivi ndivyo asemavyo Bwana Mungu, ... Hukumu pia nitaifanya kuwa kamba ya kupimia, na haki kuwa timazi: na mvua ya mawe itafagilia mbali kimbilio la uongo, na maji yatafurika mahali pa kujificha.' Isaya 28:16, 17.'

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> Lakini leo rehema inamsihi mwenye dhambi. ‘Kwa mimi niishivyo, asema Bwana Mungu, sipendezwi na mauti ya mtu mwovu; bali ya kwamba mwovu ageuke kutoka katika njia yake, akaishi; geukeni, geukeni kutoka katika njia zenu mbaya; kwani kwa nini mufe?’ Ezekieli 33:11. Sauti inayozungumza na asiyetubu leo ni sauti ya Yeye ambaye kwa uchungu wa moyo alipaza sauti alipoitazama mji wa upendo Wake: ‘Ee Yerusalemu, Yerusalemu, auaaye manabii, na kuwapiga mawe wale wanaotumwa kwake! Mara ngapi nilitaka kuwakusanya watoto wako pamoja, kama vile kuku akusanyavyo vifaranga vyake chini ya mbawa zake, nanyi hamkutaka! Tazama, nyumba yenu mmeachiwa ukiwa.’ Luka 13:34, 35, R.V. Katika Yerusalemu, Yesu aliona kielelezo cha ulimwengu ulioukataa na kuidharau neema Yake. Alikuwa analia, Ee moyo mkaidi, kwa ajili yako! Hata machozi ya Yesu yalipomwagika mlimani, Yerusalemu bado angali angeweza kutubu, na kuyaepuka maangamizi yake. Kwa kitambo kidogo Zawadi ya mbinguni bado ilisubiri kukubaliwa kwake. Hivyo, Ee moyo, kwako Kristo bado ananena kwa sauti ya upendo: ‘Tazama, nimesimama mlangoni, nabisha; mtu akiisikia sauti Yangu, na kuufungua mlango, Nitaingia kwake, nami nitakula pamoja naye, naye pamoja na Mimi.’ ‘Sasa ndiyo wakati uliokubalika; tazama, sasa ndiyo siku ya wokovu.’ Ufunuo 3:20; 2 Wakorintho 6:2.

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> Ninyi mnaoweka tumaini lenu juu yenu wenyewe mnajenga juu ya mchanga. Lakini bado si kuchelewa kuepuka uharibifu unaokaribia. Kabla ya dhoruba haijashuka, kimbilieni msingi thabiti. ‘Hivi asema Bwana Mungu, Tazama, naweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembeni lenye thamani, la msingi thabiti; yeye aaminiye hatakuwa na pupa.’ ‘Nitazameni Mimi, mkaokolewe, ninyi miisho yote ya dunia; kwa maana Mimi ni Mungu, wala hakuna mwingine.’ ‘Usiogope; kwa maana Mimi nipo pamoja nawe; usifadhaike; kwa maana Mimi ni Mungu wako; nitakutia nguvu; naam, nitakusaidia; naam, nitakushika kwa mkono wa kuume wa haki yangu.’ ‘Hamtatahayarika wala kufadhaika milele isiyo na mwisho.’ Isaya 28:16, R.V.; 45:22; 41:10; 45:17. Mawazo kutoka Mlima wa Heri, 150-152.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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