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# The Book of Daniel - Number One-Hundred

Kitabu cha Danieli - Nambari Mia Moja

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Mapambano yanayoendelea kwa ajili ya kuhesabiwa haki kwa imani: uchambuzi wa kihistoria wa uasi wa imani katika Uprotestanti

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Ujumbe uliowasilishwa na Wazee Jones na Waggoner katika uasi wa 1888 ulikuwa ujumbe wa kuhesabiwa haki kwa imani kwa kweli. Uprotestanti ulioasi unadai kwamba kuhesabiwa haki kunakopatikana kwa njia ya kifo cha Kristo msalabani kumfunika mtu katika dhambi zake, lakini kwamba Damu Yake haiondoi kwa kweli dhambi zake. Fundisho hili la uongo huweka kuondolewa kwa dhambi katika Kurudi kwa Pili, ambapo wenye dhambi kisha hubadilishwa kimiujiza. Uprotestanti ulioasi na, rasmi tangu 1957, Uadventista wa Laodikia, hudai kwamba Kristo ni Mbadala wetu pekee, bali si Mfano wetu. Mwaka mmoja kabla ya 1888, Dada White aliandika yafuatayo.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> ‘Nitawapa moyo mpya, na roho mpya nitatia ndani yenu.’ Ninaamini kwa moyo wangu wote kwamba Roho wa Mungu anajiondoa kutoka duniani, na wale waliopata nuru kuu na fursa lakini hawakuzitumia vyema, watakuwa wa kwanza kuachwa. Wamemhuzunisha Roho wa Mungu mpaka akaondoka. Shughuli za sasa za Shetani katika kufanya kazi katika mioyo, na katika makanisa na mataifa, zinapaswa kumstua kila mwanafunzi wa unabii. Mwisho umekaribia. Na makanisa yetu yaamke. Nguvu ya kugeuza ya Mungu ipatikane katika mioyo ya washiriki mmoja mmoja, ndipo tutaona msukumo wa kina wa Roho wa Mungu. Si kwamba msamaha wa dhambi tu ndio matokeo ya kifo cha Yesu. Alitoa dhabihu isiyo na kifani, si tu ili dhambi iondolewe, bali ili asili ya kibinadamu irejeshwe, irembwe upya, ijengwe upya kutoka katika magofu yake, na ifanywe kufaa kwa uwepo wa Mungu....

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> Kristo ni ngazi ile ambayo Yakobo aliiona, ambayo msingi wake uliegemea duniani na hatua yake ya juu kabisa ilifikia mbingu za juu kabisa. Hii inaonyesha njia iliyowekwa ya wokovu. Tunapaswa kupanda hatua baada ya hatua za ngazi hii. Ikiwa yeyote kati yetu hatimaye ataokolewa, itakuwa kwa kushikamana na Yesu kama vile mtu anavyoshikilia hatua za ngazi. Kristo amekuwa kwa mwamini hekima na haki, utakaso, na ukombozi....

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> Kutakuwa na maanguko ya kutisha kwa wale wanaodhani wamesimama imara kwa sababu wana ukweli; lakini hawana ukweli huo kama ulivyo katika Yesu. Uzembe wa muda mfupi unaweza kuitumbukiza nafsi katika uharibifu usioweza kutenduliwa. Dhambi moja huongoza kwa ya pili, na ya pili huandaa njia ya ya tatu, na kadhalika. Ni lazima sisi, kama wajumbe wa Mungu waaminifu, tumsihi daima atuhifadhi kwa nguvu zake. Tukipotoka hata kidogo kutoka katika wajibu, tuko hatarini kuendelea katika mkondo wa dhambi unaoishia katika uangamivu. Kuna tumaini kwa kila mmoja wetu, lakini kwa njia moja tu—kwa kujishikamanisha na Kristo, na kutumia kila nguvu kufikia ukamilifu wa tabia yake.

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> Dini hii ya kuwabembeleza watu inayopuuza uzito wa dhambi na kudumu tu kukazia upendo wa Mungu kwa mtenda dhambi, humtia moyo mtenda dhambi aamini kwamba Mungu atamwokoa ilhali anaendelea katika dhambi na anajua kuwa ni dhambi. Hivi ndivyo wengi wanaofanya wanaodai kuamini ukweli wa sasa. Ukweli umewekwa kando na maisha yao, na hiyo ndiyo sababu hauna tena nguvu ya kuisadikisha na kuibadili nafsi. Lazima kuwe na kujikaza kwa kila mshipa, roho, na misuli ili kuuacha ulimwengu, desturi zake, matendo yake, na mitindo yake....

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> Ukiiacha dhambi na kutumia imani hai, utajiri wa baraka za mbinguni utakuwa wako. Ujumbe Teule, kitabu cha 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

Dini ya uongo ya "mtakatifu-mtakatifu" ya Uprotestanti waasi ilirasimishwa kama fundisho rasmi mwanzoni mwa kizazi cha nne cha Uadventista mnamo 1957. Iliwasilisha ufafanuzi wa kuhesabiwa haki unaomtia moyo mwenye dhambi kuamini kwamba Mungu atamwokoa huku akiendelea katika dhambi. Msalaba unafundisha kwamba "msamaha wa dhambi si matokeo ya pekee ya kifo cha Yesu," kwa kuwa "Yeye alitoa dhabihu isiyo na kikomo si ili tu dhambi iondolewe, bali pia ili asili ya kibinadamu irejeshwe, irembeshwe upya, ijengwe upya kutoka katika magofu yake, na ifanywe istahili uwepo wa Mungu."

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Uasi wa mwaka 1957 unaonyesha kwamba mbegu ya uasi iliyopandwa mwaka 1863, ambayo baadaye ilichipua mwaka 1888, na ambayo kisha ikamwagiwa maji kwa ujumbe bandia uliowakilishwa na kitabu kilichochapishwa mwaka 1919 (The Doctrine of Christ), hatimaye ilizaa tunda la tamko la wazi kwamba “imani ya wenye haki” ya asili iliyowakilishwa na vibao viwili vya Habakuki sasa ilikuwa imeondolewa na kubadilishwa na ufafanuzi uliopotoka wa “kuhesabiwa haki kwa imani” unaopatikana katika Uprotestanti waasi. Nabii asiye mtii kutoka Yuda alikuwa amerudi kwenye kusanyiko la wenye dhihaka na akala pamoja na nabii wa uongo wa Betheli.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Ujumbe kwa kanisa la Laodikia uliowasilishwa kwanza kwa vuguvugu la Wamilleraiti mwaka 1856, na kisha tena kwa kanisa la Laodikia mwaka 1888, ulikataliwa katika kila hatua. Ujumbe huo wa Jones na Waggoner, ambao kulingana na Dada White ulikuwa kwa pamoja ujumbe kwa Laodikia na ujumbe wa kuhesabiwa haki kwa imani, ulikataliwa, kwa kisingizio kwamba waasi waliokuwa wakiukataa kwa kweli walikuwa wakitetea alama za kale! Alama walizokuwa wakizitetea zilikuwa ni msingi wa mawazo yao ya kibinadamu wenyewe, uliojengwa juu ya mchanga.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Ujumbe wa “kuhesabiwa haki kwa imani” uliowasilishwa na Jones na Waggoner mwaka 1888 ulijumuisha ukweli wa injili ya kweli, unaoonyesha kwamba wale wanaohesabiwa haki pia hutakaswa. Ulisisitiza kwamba kuhesabiwa haki ni “kwa kweli” kufanywa mtakatifu, si tu “kutangazwa” kisheria kuwa mtakatifu. Ujumbe wa Jones na Waggoner, ambao Dada White alibainisha kuwa alikuwa akiuwasilisha kwa miaka mingi kabla ya uasi wa 1888, unaonyesha kwamba wakati uhesabiwa haki unapowekwa juu ya mtu, utakaso hutolewa kwa wakati huohuo.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Haiwezi kuwa vinginevyo, kwa maana kuhesabiwa haki na utakaso vyote viwili hutimizwa kupitia uwepo wa Roho Mtakatifu ndani ya muumini. Kuhesabiwa haki na utakaso ni maneno mawili tu yanayoeleza vipengele viwili vya kazi moja inayotekelezwa ndani ya muumini kupitia uwepo wa Roho Mtakatifu.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Ujumbe wenyewe wa Musa ndio uliokataliwa na waasi wa Kora, ambao ulikataliwa tena mwaka 1856, kisha tena mwaka 1888, na baadaye ukaidhinishwa hadharani kama teolojia ya wokovu ya Uadventista wa Laodikia mnamo mwaka 1957. Uasi huo wa kuendelea ulimchosha Mungu, kwa maana watu walisema, "Kila atendaye mabaya ni mwema machoni pa Bwana, naye huwafurahia; au, Yuko wapi Mungu wa hukumu?"

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Walisema, "wale wanaotenda dhambi wanahesabiwa haki kwa damu ya Kristo, na Mungu anapendezwa nao, ijapokuwa wanaendelea kutenda dhambi." Huu ndio udanganyifu wa kiroho unaowakilishwa na ujumbe kwa Laodikia (watu waliohukumiwa), kwa maana licha ya kwamba Kristo anawataja Walaodikia kuwa "wanyonge, wenye taabu, maskini, vipofu, na uchi," wanaamini kwamba wao ni "matajiri, wameongezeka kwa mali, na hawana haja ya chochote." Na katika hali hiyo, kwa kweli wapo ukingoni mwa kutapikwa kutoka kinywani mwa Bwana.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Wale waaminifu wa historia ya Wamilleraiti waliovumilia kupitia uzoefu wa kukatishwa tamaa kwao kwa mara ya kwanza mwaka 1844, wanaowakilishwa na Yeremia katika sura ya kumi na tano, aya ya kumi na tano hadi ishirini na moja, kama wajenzi waaminifu wa hekalu, ambao walikuwa wameahidiwa kwamba, ikiwa hawangerejea katika “baraza la wadhihaki,” wangefanyika “kinywa” cha Mungu, walirudi katika “baraza la wadhihaki” (linalowakilishwa na nabii wa uongo wa Betheli), na wakageuka kuwa Walaodikia, wakiwa ukingoni mwa kutapikwa kutoka katika kinywa cha Mungu, na hawalijui.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Hali ya Uadventista wa Laodikia tarehe 11 Septemba 2001 ilionyeshwa kwa mfano na hali ya Waprotestanti tarehe 11 Agosti 1840. Historia hizo mbili ziliwakilishwa kwa mfano na Wayahudi wabishi, wakati Roho Mtakatifu aliposhuka wakati wa ubatizo wa Kristo. Katika kila moja ya historia hizo tatu, watu waliokuwa wateule hapo awali walikuwa wakiachwa kando, na sasa wako katika mchakato wa kuachwa kando. Mjumbe wa Agano katika siku za Yohana Mbatizaji alipaswa kuingia katika agano na wale ambao Petro aliwatambua kama “kizazi teule.”

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Bali ninyi ni kizazi teule, ukuhani wa kifalme, taifa takatifu, watu wa pekee; ili mpate kuzitangaza sifa zake yeye aliyewaita kutoka gizani kuingia katika nuru yake ya ajabu; ambao zamani hamkuwa watu, bali sasa ninyi ni watu wa Mungu; mliokuwa hamkupata rehema, bali sasa mmepata rehema. 1 Petro 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Petro alikuwa akiwatambua watu wateule wapya wa wakati wake, yaani kanisa la Kikristo. Walichaguliwa kuwa “kizazi teule,” katika kipindi ambacho Kristo na Yohana Mbatizaji wote wawili waliwatambua wale watu wateule wa awali kuwa “kizazi cha nyoka.”

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Enyi wazao wa nyoka, mwawezaje kusema mema, hali ninyi ni waovu? Maana kinywa husema yale yaliyojaa moyoni. Mathayo 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Kizazi kilichopita, ni “kizazi cha nyoka wenye sumu,” ambacho ni ishara ya Shetani—yule mnyama atambaaye wa unabii wa Biblia. Kizazi kilichopita kilikuwa kimejaza kikombe chao cha kipindi cha rehema, na kupitia vizazi vinne walikuwa wamejengeka katika tabia ya yule nyoka. Walikuwa wamekuwa na paji la uso la kahaba. Hii ndiyo sababu wale wazee ishirini na watano katika Ezekieli sura ya nane wako tayari kuinamia jua. Walikuwa wameunda tabia ya upapa.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> "Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya watu dhidi ya kupokea alama ya mnyama au ya sanamu yake katika paji la uso wao au katika mikono yao. Kupokea alama hii kunamaanisha kufikia uamuzi uleule ambao mnyama ameufanya, na kutetea mawazo yale yale, kinyume moja kwa moja na Neno la Mungu." Review and Herald, Julai 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Alama ya mnyama ni alama ya mtu wa dhambi, ambaye ni Papa wa Roma na mwakilishi wa kidunia wa Shetani. Kuwa na nia ile ile kama mnyama ni kuwa na nia ile ile kama Shetani, ambaye anaashiriwa kama nyoka wa sumu.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> Ili kujihakikishia faida na heshima za kidunia, kanisa likaongozwa kutafuta kibali na uungaji mkono wa wakuu wa dunia; na kwa kufanya hivyo, likamkataa Kristo, likashawishiwa kujiweka chini ya utiifu wa mwakilishi wa Shetani-askofu wa Roma. Pambano Kuu, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

Katika kizazi cha mwisho cha watu waliowahi kuchaguliwa, tabia yao inaakisi tabia ya Shetani. “Kizazi kilichochaguliwa” ambacho zamani hakikuwa watu wa Mungu, huchaguliwa kupitia mchakato wa kujaribiwa, kuondolewa uchafu na kutakaswa. Wale wanaofaulu mchakato wa majaribio huchaguliwa kuwa na uhusiano wa agano na Mungu. Bwana aliingia katika agano na kanisa la Kikristo, kisha tena na Uadventista wa Millerite, naye hufanya hivyo tena na wale mia moja arobaini na nne elfu.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Wakati Bwana anaingia katika agano na watu wa Mungu wapya waliochaguliwa (ambao hapo zamani hawakuwa watu wa Mungu), anakuja kwao kama Mjumbe wa Agano. Katika kila moja ya historia tatu zinazotimiza sura ya tatu ya Malaki, kuna mjumbe anayeitayarisha njia kwa ajili ya Mjumbe wa Agano. Mjumbe wa kwanza alikuwa Yohana Mbatizaji, ambaye alikuwa kielelezo cha mjumbe wa pili na wa tatu. Mjumbe wa pili alikuwa William Miller. Pamoja, sifa za kinabii za Yohana Mbatizaji na William Miller zinabainisha sifa za mjumbe anayeitayarisha njia kwa ajili ya Mjumbe wa Agano aje na aingie katika agano na elfu mia arobaini na nne.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Wajumbe watatu wanaoandaa njia kwa ajili ya Kristo, ambaye ni Mjumbe wa Agano, ili aje ghafla katika Hekalu lake, wanaonyesha kazi inayotekelezwa wakati wa hukumu ya uchunguzi, ambayo inafikia tamati katika hukumu ya utekelezaji.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wanaoshika amri zake litafanywa upya. ‘Katika siku hiyo nitafanya agano kwa ajili yao pamoja na wanyama wa kondeni, na ndege wa angani, na vitambaavyo vya nchi; nami nitavunja upinde na upanga na vita kutoka katika nchi, nami nitawafanya walale salama. Nami nitakuposa nawe milele; naam, nitakuposa nawe katika haki, na katika hukumu, na katika fadhili, na katika rehema. Nami nitakuposa nawe kwa uaminifu; nawe utamjua Bwana.’

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> Na itakuwa katika siku hiyo, nitaitikia, asema Bwana; nitazitikia mbingu, na mbingu zitaitikia nchi; nayo nchi itaitikia nafaka, na divai, na mafuta; navyo vitamwitikia Yezreeli. Nami nitampanda yeye kwa ajili yangu katika nchi; nami nitamhurumia yeye asiyehurumiwa; nami nitawaambia wale wasio watu wangu, Ninyi ni watu wangu; nao watasema, Wewe ndiwe Mungu wangu. Hosea 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> 'Katika siku ile, . . . salio la Israeli, na hao walionusurika wa nyumba ya Yakobo, . . . watamtegemea Bwana, Mtakatifu wa Israeli, katika kweli.' Isaya 10:20. Kutoka 'kila taifa, na kabila, na lugha, na watu' watakuwepo watakaoitikia kwa furaha ujumbe, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Wataacha kila sanamu inayowafunga na dunia hii, nao 'watamwabudu yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji.' Watajitoa huru kutoka kwa kila pingu, na watasimama mbele ya ulimwengu kama vielelezo vya rehema za Mungu. Wakitii masharti yote ya Kiungu, watatambuliwa na malaika na wanadamu kuwa wale 'waishikao amri za Mungu, na imani ya Yesu.' Ufunuo 14:6-7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> 'Tazama, siku zinakuja, asema Bwana, kwamba alimaye atamkuta avunaye, na akanyagaye zabibu amfikilie apandaye mbegu; na milima itatiririka divai tamu, na vilima vyote vitayeyuka. Nami nitawarudisha tena [kugeuza] mateka wa watu wangu Israeli, nao watajenga miji iliyoachwa ukiwa, na kukaa humo; nao watapanda mizabibu, na kunywa divai yake; pia watafanya bustani, na kula matunda yake. Nami nitawapanda juu ya nchi yao, wala hawatang'olewa tena katika nchi yao niliyowapa, asema Bwana Mungu wako. Amosi 9:13-15.' Review and Herald, Februari 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Sura ya tatu ya Malaki ilitimia katika wakati wa Kristo, na pia katika wakati wa Wamileraiti, na historia hizo mbili zinabainisha kutimia kwake katika siku za mwisho. Dada White anahusisha kutimia kwa sura ya tatu ya Malaki na kazi ya Kristo ya kusafisha hekalu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> "Alipotakasa hekalu kutokana na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kutakasa moyo kutokana na unajisi wa dhambi, kutokana na tamaa za kidunia, matamanio ya ubinafsi, mazoea maovu, yanayochafua nafsi. Malaki 3:1-3 imenukuliwa." The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Kutakasa hekalu kulikofanywa na Kristo kuliwakilisha kazi Yake ya kutakasa moyo wa mtenda dhambi atubuaye. Katika huduma Yake miongoni mwa watu, alilitakasa hekalu la duniani mara mbili.

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

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

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

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

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

Katika kutimia kwa Malaki sura ya tatu, Yohana Mbatizaji alikuwa mjumbe aliyemtayarishia Yesu njia, kama Mjumbe wa Agano, ili aje ghafla hekaluni Mwake na kulitakasa mara mbili. Katika huduma Yake ya miaka mitatu na nusu, Alilitakasa hekalu mwanzoni na mwishoni mwa huduma Yake, hivyo kubainisha kwamba kazi ya utakaso ina mwanzo unaowakilisha mwisho. Yesu daima hutoa mfano wa mwisho kwa kutumia mwanzo, na kwa kuafikiana na kazi Yake kama Alfa na Omega, ile miaka mitatu na nusu ilianza na kumalizika kwa utakaso wa hekalu.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Mwishoni mwa miaka mitatu na nusu, alimwaga damu iliyothibitisha agano lililotimiza unabii wa Danieli sura ya tisa kwamba angeuthibitisha agano na wengi kwa juma moja, katikati ya juma hilo angekatiliwa mbali.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Na baada ya majuma sitini na mawili Masihi atakatiliwa mbali, ila si kwa ajili yake mwenyewe; na watu wa mkuu atakayekuja wataharibu mji na patakatifu; na mwisho wake utakuwa kwa gharika, na hata mwisho wa vita uharibifu umeamriwa. Naye atathibitisha agano na wengi kwa juma moja; na katikati ya juma atakomesha dhabihu na sadaka, na kwa kuenea kwa machukizo ataifanya kuwa ukiwa, hata kufikia utimilifu; na yaliyoamriwa yatamiminwa juu ya aliyefanywa ukiwa. Danieli 9:26, 27.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> Ukurasa baada ya ukurasa ungeweza kuandikwa kuhusu mambo haya. Makongamano mazima yanatiwa chachu ya kanuni zile zile zilizopotoka. ‘Kwa maana matajiri wake wamejaa udhalimu, na wenyeji wake wamenena uongo, na ulimi wao ni udanganyifu vinywani mwao.’ Bwana atafanya kazi kuitakasa kanisa lake. Nawaambia kwa kweli, Bwana yuko karibu kugeuza na kupindua katika taasisi zinazoitwa kwa jina lake.

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> Ni lini hasa mchakato huu wa kutakasa utaanza, siwezi kusema, lakini hautachelewa sana. Yeye aliye na pepeto mkononi mwake atalisafisha hekalu lake kutokana na uchafu wa maadili. Atausafisha sana uwanda wake. Mungu ana mashtaka dhidi ya wote wanaotenda hata udhalimu mdogo kabisa; kwa maana kwa kufanya hivyo wanakataa mamlaka ya Mungu, na kuweka hatarini ushiriki wao katika upatanisho, ule ukombozi ambao Kristo ameuchukua kwa ajili ya kila mwana na binti wa Adamu. Je, kunalipa kuchukua mwenendo unaomchukiza Mungu? Je, kunalipa kuweka katika vibakuli vyenu vya ubani moto mgeni, kuutoa mbele za Mungu, na kusema hakileti tofauti?

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> "Haikuwa kulingana na mpango wa Mungu kujikita sana katika Battle Creek. Hali ya mambo inayokuwepo sasa ndiyo ile iliyoonyeshwa mbele yangu kama onyo. Ninaumia moyoni kwa taswira hii. Bwana alitoa maonyo ili kuzuia hali hii inayoharibu maadili, lakini hayakutiliwa maanani. 'Ninyi ni chumvi ya dunia; lakini chumvi ikipoteza ladha yake, itatiwaje ladha? Haifai tena kwa neno lolote ila kutupwa nje na kukanyagwa na watu.'"

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> Ninawasihi ndugu zangu muamke. Isipofanyika mabadiliko upesi, itanibidi kuwapa watu ukweli wa mambo; kwa maana hali hii ya mambo ni lazima ibadilike; watu wasioongoka hawapaswi tena kuwa wasimamizi na wakurugenzi katika kazi hii iliyo muhimu na takatifu sana. Pamoja na Daudi, tunalazimika kusema, 'Ni wakati wako, Ee Bwana, kutenda kazi; kwa maana wameifanya sheria yako kuwa batili.' Special Testimonies, 30, 31.

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