Article

# Elijah - Number One

Elijah - Nambari Moja

The First and Last

Kwanza na Mwisho

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Tamko la mwisho la Agano la Kale linaweka wazi ahadi ya nabii Eliya kuonekana akiwa na ujumbe kabla ya siku ile kuu na ya kutisha ya Bwana.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Angalieni, nitawatuma kwenu Eliya nabii kabla haijaja siku kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaipiga dunia kwa laana. Malaki 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Biblia iko wazi kwamba "siku ile kuu na ya kutisha ya Bwana" au "laana" ambayo Mungu anapiga dunia nayo pia inaonyeshwa kwa mfano kama "mapigo saba ya mwisho" au "ghadhabu ya Mungu" katika kitabu cha Ufunuo. Sura ya kumi na tano ya Ufunuo inatanguliza muktadha wa kinabii unaopelekea kumwagwa kwa mapigo saba ya mwisho, makuu na ya kutisha, ya sura ya kumi na sita.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Na nikaona ishara nyingine mbinguni, kuu na ya ajabu; malaika saba wenye mapigo saba ya mwisho; kwa maana ndani yao imekamilika ghadhabu ya Mungu.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Na nikaona kana kwamba bahari ya kioo iliyochanganyika na moto; na wale waliopata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya alama yake, na juu ya hesabu ya jina lake, wamesimama juu ya ile bahari ya kioo, wakiwa na vinubi vya Mungu. Nao wanaimba wimbo wa Musa, mtumishi wa Mungu, na wimbo wa Mwanakondoo, wakisema, Matendo yako ni makuu na ya ajabu, Ee Bwana Mungu Mwenyezi; njia zako ni za haki na za kweli, Ee Mfalme wa watakatifu. Ni nani asiyekucha, Ee Bwana, na kulitukuza jina lako? kwa maana wewe peke yako u Mtakatifu; kwa kuwa mataifa yote yatakuja na kusujudu mbele zako; kwa kuwa hukumu zako zimeshadhihirishwa.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Na baada ya hayo nikaangalia, na tazama, hekalu la hema ya ushuhuda lililoko mbinguni likafunguliwa; na wale malaika saba wakatoka hekaluni, wakiwa na yale mapigo saba, wamevikwa kitani safi, cheupe, na vifua vyao vimefungwa mishipi ya dhahabu. Naye mmoja wa wale wanyama wanne akawapa wale malaika saba mabakuli saba ya dhahabu yaliyojaa ghadhabu ya Mungu, aishiye milele na milele. Na hekalu likajaa moshi kutoka kwa utukufu wa Mungu, na kutoka kwa nguvu zake; wala hapakuwa na mtu aliyeweza kuingia ndani ya hekalu, hata mapigo saba ya wale malaika saba yalipotimizwa. Ufunuo 15:1-8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Sababu "hakuna mtu aliyeweza kuingia hekaluni, hadi mapigo saba ya malaika saba yalipotimizwa" ni kwamba nafasi ya kupata wokovu hufungwa wakati hekalu linapojazwa na moshi katika sura ya kumi na tano. Kipindi cha rehema alichopewa wanadamu ili kutubu na kupata wokovu huwa kimekwisha wakati huo. Wakati muda huo unapofikiwa, "siku kuu na ya kutisha ya Bwana" ambayo Yohana anaiita "mapigo saba ya mwisho" humiminwa kabla ya Kuja kwa Pili kwa Kristo. Malaki aliita siku hiyo "ya kutisha," na Isaya anaieleza kuwa "kitendo cha ajabu" cha Mungu.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Kwa maana Bwana atainuka kama katika Mlima Perazimu, ataghadhibika kama katika bonde la Gibeoni, ili afanye kazi yake, kazi yake ya ajabu; na atimize tendo lake, tendo lake la ajabu. Basi sasa msiwe wenye dhihaka, isije vifungo vyenu vikafanywa imara; kwa maana nimesikia kutoka kwa Bwana Mungu wa majeshi maangamizi yaliyoamuliwa juu ya dunia yote. Isaya 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Ingawa "tendo la ajabu" la Mungu linajumuisha "dunia yote," Uvuvio uko wazi kwamba kumiminwa kwa mapigo kunahusishwa na uasi wa taifa moja.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> "Mataifa ya kigeni yatafuata mfano wa Marekani. Ijapokuwa yeye ndiye anayeongoza, mgogoro uleule utawapata watu wetu katika sehemu zote za dunia." Ushuhuda, juzuu ya 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Wakati Marekani, nchi ya uhuru wa kidini, itakapoungana na Upapa katika kulazimisha dhamiri na kuwalazimisha watu kuiheshimu sabato ya uongo, watu wa kila nchi ulimwenguni wataongozwa kufuata mfano wake.” Ushuhuda, juzuu ya 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Kila taifa litajaza kikombe cha muda wake wa rehema, lakini "hukumu za Mungu" ambazo Dada White anazitambulisha kama "maangamizi ya kitaifa", "wakati wa hukumu za Mungu za kuangamiza", jina analolipa pia historia inayoanza wakati wa sheria ya Jumapili nchini Marekani, si mapigo saba ya mwisho.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> Wakati unakuja ambapo sheria ya Mungu, kwa namna ya kipekee, itafanywa kuwa batili katika nchi yetu. Watawala wa taifa letu, kupitia sheria za bunge, watalazimisha sheria ya Jumapili, na hivyo watu wa Mungu wataingizwa katika hatari kuu. Wakati taifa letu, katika mabaraza yake ya kutunga sheria, litakapopitisha sheria za kufunga dhamiri za watu kuhusu uhuru wao wa kidini, kulazimisha uadhimisho wa Jumapili, na kuelekeza nguvu za ukandamizaji dhidi ya wale wanaoshika Sabato ya siku ya saba, sheria ya Mungu, kimsingi, itafanywa kuwa batili katika nchi yetu; na uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa. Review and Herald, Desemba 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Hukumu za Mungu, ambazo Dada White anazitambua kama “maangamizi ya kitaifa,” huanza na sheria ya Jumapili ya kitaifa na kuashiria mwanzo wa “tendo la ajabu” la Mungu, ijapokuwa tendo la ajabu la Mungu, kwa usahihi zaidi, ni mapigo saba ya mwisho. Mtazamo kamili zaidi wa tendo la ajabu la Mungu huonekana wakati ukombozi kutoka Misri unapoongezwa katika msururu wa hukumu za utekelezaji za Mungu. Mapigo ya Wamisri, ingawa yalikuwa kumi kwa idadi, yaligawanywa. Mapigo matatu ya kwanza yalitofautishwa na mapigo saba ya mwisho. Hivyo, ukombozi kutoka Misri hutambua kipindi cha wakati kinachowakilishwa na mapigo matatu ya kwanza, kinachoanza na maangamizi ya kitaifa ya Marekani na kuendelea hadi Mikaeli asimame na wakati wa rehema wa wanadamu ufungwe.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> Hukumu za Mungu zitawapata wale wanaotafuta kuwakandamiza na kuwaangamiza watu Wake. Uvumilivu Wake wa muda mrefu kwa waovu huwatia moyo watu katika maasi, lakini adhabu yao bado ni ya hakika na ya kutisha kwa sababu imecheleweshwa kwa muda mrefu. ‘Bwana atainuka kama katika Mlima Perasimu, ataghadhibika kama katika Bonde la Gibeoni, ili afanye kazi Yake, kazi Yake ya ajabu; na alitekeleze tendo Lake, tendo Lake la ajabu.’ Isaya 28:21. Kwa Mungu wetu mwenye rehema tendo la kuadhibu ni tendo la ajabu. ‘Kama niishivyo, asema Bwana Mungu, sipendezwi na mauti ya mtu mwovu.’ Ezekieli 33:11. Bwana ni ‘mwenye rehema na neema, si mwepesi wa hasira, mwingi wa wema na kweli, ... mwenye kusamehe uovu na maasi na dhambi.’ Hata hivyo, ‘wala si mwenye kumhesabia aliye na hatia kuwa hana hatia.’ ‘Bwana si mwepesi wa hasira, naye ni mkuu kwa uweza, wala hataacha kabisa kumtia hatiani mwovu.’ Kutoka 34:6, 7; Nahumu 1:3. Kwa mambo ya kutisha katika haki atathibitisha mamlaka ya sheria Yake iliyokanyagwa chini. Ukali wa kisasi kinachomngojea mvunjaji wa sheria unaweza kupimwa kwa kusita kwa Bwana kutekeleza haki. Taifa ambalo analivumilia kwa muda mrefu, na ambalo hatalipiga mpaka litakapojaza kipimo cha uovu wake katika hesabu ya Mungu, hatimaye litakunywa kikombe cha ghadhabu kisichochanganywa na rehema.

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> Atakapokoma Kristo kufanya maombezi Yake katika patakatifu, ghadhabu isiyochanganywa iliyotishwa juu ya wale waabuduo mnyama na sanamu yake na wapokeao chapa yake (Ufunuo 14:9, 10), itamiminwa. Mapigo yaliyopata Misri wakati Mungu alikuwa karibu kumkomboa Israeli yalifanana kwa tabia na zile hukumu za kutisha zaidi na za upana mkubwa zitakazoanguka juu ya dunia kabla tu ya ukombozi wa mwisho wa watu wa Mungu. Mwandishi wa Ufunuo, akieleza mapigo hayo ya kutisha, asema: ‘Ikaanguka jipu baya na la kuumiza sana juu ya watu waliokuwa na chapa ya mnyama, na juu ya wale waliokuwa wakiabudu sanamu yake.’ Bahari ‘ikawa kama damu ya mtu aliyekufa; na kila nafsi hai baharini ikafa.’ Na ‘mito na chemchemi za maji ... zikawa damu.’ Ingawa mapigo haya ni ya kutisha, haki ya Mungu inathibitishwa kikamilifu. Malaika wa Mungu atangaza: ‘Wewe u mwenye haki, Ee Bwana, ... kwa kuwa umehukumu hivi. Kwa maana wamemwaga damu ya watakatifu na ya manabii, nawe umewapa damu wanywe; maana wastahili.’ Ufunuo 16:2-6. Kwa kuwahukumu watu wa Mungu wauawe, wamejipatia hatia ya damu yao kana kwamba ingalimwagwa kwa mikono yao wenyewe. Vivyo hivyo Kristo aliwatangaza Wayahudi wa wakati Wake kuwa na hatia ya damu yote ya watu watakatifu iliyomwagwa tangu siku za Abeli; kwa maana walikuwa na roho ileile na walikuwa wakitaka kutenda kazi ileile kama wale wauaji wa manabii.

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> Katika pigo linalofuata, jua linapewa mamlaka ‘kuwachoma wanadamu kwa moto. Nao wanadamu walichomwa na joto kuu.’ Aya 8, 9. Hivi ndivyo manabii wanavyoeleza hali ya dunia wakati huu wa kutisha: ‘Nchi inaomboleza; ... kwa sababu mavuno ya shamba yameangamia.... Miti yote ya kondeni imekauka; kwa sababu furaha imekauka kwa wana wa wanadamu.’ ‘Mbegu imeoza chini ya vifumba vya udongo wao, maghala yameachwa ukiwa.... Ni jinsi gani wanyama wanalia! Makundi ya ng’ombe yamefadhaika, kwa sababu hayana malisho.... Mito ya maji imekauka, na moto umeteketeza malisho ya nyikani.’ ‘Nyimbo za hekaluni zitakuwa vilio siku hiyo, asema Bwana Mungu: patakuwa na maiti nyingi kila mahali; watazitupa kimyakimya.’ Joel 1:10-12, 17-20; Amos 8:3.

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> Mapigo haya si ya ulimwengu wote, la sivyo wakazi wa dunia wangeangamizwa kabisa. Hata hivyo yatakuwa mapigo ya kutisha kuliko yote ambayo wanadamu wamewahi kuyajua. Hukumu zote juu ya wanadamu, kabla ya kufungwa kwa muda wa rehema, zimechanganyika na rehema. Damu ya Kristo inayotetea imekinga mwenye dhambi asipokee kipimo kamili cha hatia yake; bali katika hukumu ya mwisho, ghadhabu itamiminwa bila kuchanganywa na rehema.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> Siku hiyo, makutano wengi watatamani kimbilio la rehema ya Mungu ambayo wameidharau kwa muda mrefu sana. ‘Angalia, siku zinakuja, asema Bwana Mungu, nitakapoleta njaa katika nchi; si njaa ya mkate, wala si kiu ya maji, bali ya kusikia maneno ya Bwana; nao watatanga-tanga toka bahari hata bahari, na kutoka kaskazini hata mashariki; watakimbia huku na huku ili kulitafuta neno la Bwana, wasilione.’ Amosi 8:11, 12. Pambano Kuu, 627-629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Katika kifungu kilichotangulia ilielezwa, "Taifa ambalo amelivumilia kwa muda mrefu, na ambalo hatalipiga mpaka litakapokuwa limejaza kipimo cha uovu wake katika hesabu ya Mungu, mwishowe litalinywa kikombe cha ghadhabu kisichochanganywa na rehema." Pia aliandika katika aya hiyo hiyo, "Mapigo yaliyokuja juu ya Misri wakati Mungu alipokuwa karibu kuwakomboa Waisraeli yalikuwa na tabia inayofanana na yale mahukumu ya kutisha zaidi na yenye upana mkubwa yatakayoangukia ulimwengu muda mfupi kabla ya ukombozi wa mwisho wa watu wa Mungu." Taifa (Marekani) litakalojaza "kipimo cha uovu" litakumbwa na mapigo yanayofanana na yale mapigo kumi ya Misri.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Mapigo ya Misri yaligawanywa katika vipindi viwili. Mapigo matatu ya kwanza yaliwapata wote, lakini mapigo saba ya mwisho yaliwapata Wamisri tu.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Na siku hiyo nitaitenga nchi ya Gosheni, ambamo watu wangu hukaa, ili pasiwepo makundi ya nzi huko; ili ujue ya kuwa mimi ndimi Bwana katikati ya dunia. Kutoka 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Mapigo matatu ya kwanza huko Misri yaliangukia kote; lakini Gosheni, ambako Waebrania waliishi, haikupokea mapigo saba ya mwisho ya Misri. Marekani ndiyo taifa linalojaza kikombe chake cha uovu wakati wa sheria ya Jumapili. Wakati huo, uasi wa kitaifa unafuatwa na maangamizi ya kitaifa, lakini hukumu zinazosababisha maangamizi ya kitaifa zimechanganywa na rehema mpaka Mikaeli atakaposimama na mlango wa rehema kufungwa kwa wanadamu wote. Wakati wa sheria ya Jumapili nchini Marekani, wengi wa wale wanaodai sasa kuwa waishika Sabato watasalimu amri kwa mamlaka zilizopo na kukubali alama ya mnyama. Wakati huo suala la sheria ya Jumapili linakuwa jaribio la kiroho kwa wale waliokuwa nje ya Uadventista. Kuanzia sheria ya Jumapili nchini Marekani hadi Mikaeli atakaposimama kutakuwa na kukusanywa kwa wingi kwa wafanyakazi wa saa ya kumi na moja, lakini mlango tayari umefungwa kwa wale wanaowajibika kwa nuru ya Sabato ya siku ya saba kabla ya sheria ya Jumapili.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Kadiri siku zinavyopita, zaidi na zaidi, inadhihirika kwamba hukumu za Mungu ziko duniani. Kupitia moto, mafuriko na matetemeko ya ardhi, anawaonya wakazi wa dunia hii kwamba kuja kwake kumekaribia. Wakati unakaribia ambapo mgogoro mkuu katika historia ya dunia utakuwa umefika, ambapo kila hatua katika utawala wa Mungu itaangaliwa kwa shauku kali na hofu isiyoelezeka. Kwa mfululizo wa haraka, hukumu za Mungu zitafuata moja baada ya nyingine: moto na mafuriko na matetemeko ya ardhi, pamoja na vita na umwagaji damu.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> Laiti watu wangejua wakati wa kujiliwa kwao! Kuna wengi ambao bado hawajasikia kweli ya kujaribu ya wakati huu. Kuna wengi ambao Roho wa Mungu anawavuta. Wakati wa hukumu za uharibifu za Mungu ndiye wakati wa rehema kwa wale ambao hawajapata fursa ya kujua ukweli ni nini. Bwana atawatazama kwa upole. Moyo wake wa rehema umeguswa; mkono wake bado umenyoshwa ili kuokoa, ilhali mlango umefungwa kwa wale waliokataa kuingia.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> Rehema za Mungu zinaonyeshwa katika uvumilivu wake wa muda mrefu. Anazuia hukumu zake, akisubiri ujumbe wa onyo utangazwe kwa wote. Ee, laiti watu wetu wangetambua kama inavyopasa wajibu uliowekwa juu yao wa kuutoa ujumbe wa mwisho wa rehema kwa ulimwengu, ni kazi ya ajabu jinsi gani ingefanyika! Shuhuda, juzuu ya 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Katika kifungu kilichotangulia alibainisha kwamba "wakati wa hukumu za kuangamiza za Mungu ni wakati wa rehema kwa wale ambao hawajapata fursa ya kujifunza ukweli ni nini." Katika kifungu kinachofuata anarejelea kipindi hicho kama "wakati wa taabu."

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Nilioona kwamba Sabato takatifu ni, na itakuwa, ukuta unaotenganisha kati ya Israeli wa kweli wa Mungu na wasioamini; na kwamba Sabato ni swali kuu, la kuunganisha mioyo ya watakatifu wapenzi wa Mungu wanaosubiri. Na ikiwa mtu aliamini, akaishika Sabato, akapokea baraka inayoandamana nayo, kisha akaiacha, akaivunja ile amri takatifu, angejifungia mwenyewe milango ya Mji Mtakatifu, kama ilivyo hakika kwamba yuko Mungu atawalaye mbinguni juu. Nilioona kwamba Mungu alikuwa na watoto ambao hawaioni wala kuitunza Sabato. Hawakuwa wameukataa mwanga juu yake. Na mwanzoni mwa wakati wa taabu, tulijazwa na Roho Mtakatifu tulipotoka na kuitangaza Sabato kwa ukamilifu zaidi. Hili lilikasirisha kanisa, na Waadventista wa jina tu, kwa kuwa hawakuweza kuubatilisha ukweli wa Sabato. Na wakati huu, wateule wa Mungu wote waliona wazi kwamba tulikuwa na ukweli, nao wakatoka na kuvumilia mateso pamoja nasi.” Neno kwa Kundi Dogo, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Ingawa imebadilishwa kidogo, kifungu kile kile kilichonukuliwa hivi punde kinapatikana katika kitabu Early Writings. Katika kitabu hicho anajumuisha ufafanuzi wa kauli yake kuhusu ‘wakati wa taabu’. A Word to the Little Flock lilikuwa chapisho la kwanza la wafuasi wa Miller waaminifu waliokatishwa tamaa baada ya Kukatishwa Tamaa Kuu ya tarehe 22 Oktoba 1844, na miongo kadhaa baadaye, wahariri walipotumia sehemu za kijitabu hicho kuzijumuisha katika kitabu Early Writings, walibainisha kwamba ‘wakati wa taabu’ uliorejelewa haukuwa mapigo saba ya mwisho, kwa kuwa wakati mapigo saba ya mwisho yanapomiminwa hakuna rehema inayochanganywa na hukumu.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> 1. Kwenye ukurasa wa 33 yameandikwa yafuatayo: 'Niliona kwamba Sabato takatifu ni, na itakuwa, ukuta unaotenganisha kati ya Israeli wa kweli wa Mungu na wasioamini; na kwamba Sabato ndilo jambo kuu la kuunganisha mioyo ya watakatifu wapendwa wa Mungu wanaongoja. Niliona kwamba Mungu alikuwa na watoto ambao hawaioni wala hawaihifadhi Sabato. Hawajakataa nuru juu yake. Na mwanzoni mwa wakati wa taabu, tulijazwa na Roho Mtakatifu tulipoenda kuitangaza Sabato kwa ukamilifu zaidi.'

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Maono haya yalitolewa mwaka 1847, wakati kulipokuwapo Waadventista wachache sana waliokuwa wakiishika Sabato, na miongoni mwa hao, wachache tu walidhani kwamba kuishika Sabato kulikuwa na umuhimu wa kutosha kutofautisha kati ya watu wa Mungu na wasioamini. Sasa utimilifu wa maono hayo unaanza kuonekana. ‘Mwanzo wa wakati huo wa taabu,’ uliotajwa hapa, hauhusiani na wakati ambapo mapigo yataanza kumiminwa, bali unahusu kipindi kifupi kabla hayajamiminwa, wakati Kristo yuko katika patakatifu. Wakati huo, kazi ya wokovu ikihitimishwa, taabu itakuwa ikija duniani, na mataifa yatakasirika, lakini yatadhibitiwa kiasi kwamba hayatazuia kazi ya malaika wa tatu. Wakati huo ‘mvua ya vuli,’ au kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, ili kuipa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Awali, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Wakati wa sheria ya Jumapili nchini Marekani, uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa. Katika sheria hiyo ya Jumapili, Waadventista nchini Marekani watagawanyika katika makundi mawili; kundi moja litapokea alama ya mnyama, jingine muhuri wa Mungu. Maangamizi ya kitaifa ya Marekani yanawakilishwa na mapigo matatu ya kwanza ya Misri. Hukumu hizo zinaendelea hadi mwisho wa muda wa rehema kwa wanadamu, kisha mapigo saba ya mwisho yasiyochanganyika na rehema yanamiminwa.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Hoja yangu si sana kuhusu historia ya kinabii ya Misri bali zaidi kuhusu ukweli kwamba Ellen White anaibainisha Misri kuwa ishara ya taifa linalolazimisha ulimwengu mzima kupokea alama ya mnyama, na kwa kufanya hivyo anatumia mwanzo kuonyesha mwisho; hilo ndilo saini ya kinabii ya Yesu kama Alfa na Omega. Katika simulizi la Kutoka, wakati Bwana anaingia katika agano na Israeli ya kale, anajitambulisha kwa jina jipya.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Ndipo Bwana akamwambia Musa, Sasa utaona nitakachomfanyia Farao; kwa maana kwa mkono wenye nguvu atawaacha waende, na kwa mkono wenye nguvu atawafukuza kutoka katika nchi yake.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Na Mungu akasema na Musa, akamwambia, Mimi ndimi Bwana; nami niliwatokea Ibrahimu, Isaka na Yakobo kwa jina la Mungu Mwenyezi; lakini kwa jina langu YEHOVA sikujulikana kwao.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Na mimi pia nimefanya agano langu nao, kuwapa nchi ya Kanaani, nchi ya kukaa kwao kwa ugeni walimokuwa wageni. Nami pia nimesikia kuugua kwa wana wa Israeli, ambao Wamisri huwafanya watumwa; nami nimelikumbuka agano langu. Kwa hiyo waambie wana wa Israeli, Mimi ndimi Bwana, nami nitawatoa kutoka chini ya mizigo ya Wamisri, nami nitawaokoa kutoka katika utumwa wao, nami nitawakomboa kwa mkono ulionyooshwa na kwa hukumu kuu. Nami nitawachukua kwangu kuwa watu, nami nitakuwa Mungu wenu; nanyi mtajua ya kuwa mimi ndimi Bwana Mungu wenu, awaletaye kutoka chini ya mizigo ya Wamisri. Nami nitawaingiza katika nchi ile, ambayo naliwaapia kuipatia Ibrahimu, Isaka, na Yakobo; nami nitawapa iwe urithi wenu; Mimi ndimi Bwana.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Na Musa akanena hivyo kwa wana wa Israeli; lakini hawakumsikiliza Musa kwa sababu ya uchungu wa roho, na kwa sababu ya utumwa wa kikatili. Kutoka 6:1-9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Hapa Bwana anamtambua Musa kuwa mwakilishi wa Agano Lake kama walivyokuwa Yakobo, Isaka na Ibrahimu. Hadi wakati wa Musa, jina Yehova halikujulikana kwa Ibrahimu wala kwa wazao wake, na katika historia ya kufanywa upya kwa agano la Ibrahimu, wakati Waebrania walipotakiwa kukombolewa kutoka katika utumwa wa Misri, Bwana anatoa ufunuo mpya wa tabia Yake, kwa maana jina linawakilisha tabia kinabii. Abramu alipoingia katika agano na Bwana, Bwana alibadilisha jina lake kuwa Ibrahimu. Hapo mwanzoni mwa unabii wa utumwa wa Misri, mwakilishi wa kibinadamu wa agano hilo alibadilishiwa jina, na mwishoni mwa unabii huo Mungu akajitambulisha kwa jina jipya.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abramu aliingia katika agano katika sura ya kumi na tano, na hapo akatoa unabii wa utumwa huko Misri kwa miaka mia nne. Katika sura ya kumi na saba Abramu akapewa desturi ya tohara, na majina yake na ya Sara yakabadilishwa.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Miaka mia nne baadaye, Musa alisimamishwa ili kutimiza unabii wa miaka mia nne wa Abrahamu. Abrahamu, Isaka, Yakobo na Musa wote wanawakilisha elfu mia arobaini na nne wanaoingia agano na Bwana katika siku za mwisho.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> "Katika siku za mwisho za historia ya dunia hii, agano la Mungu na watu wake wanaoshika amri zake litafanywa upya." Review and Herald, 26 Februari 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Utengano kati ya watunza Sabato wanaokubali alama ya mnyama na watunza Sabato wanaopokea muhuri wa Mungu hutokea wakati wa sheria ya Jumapili. Utengano huo unawakilishwa katika mfano wa wanawali kumi.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> "Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Mfano huo ulitimia tarehe 22 Oktoba, 1844 wakati wanawali wenye busara na wapumbavu katika historia ya Wamillerite walipotenganishwa. Mwanzo wa Uadventista unawakilisha mwisho wa Uadventista, na utengano mwishoni ni utimilifu wa mfano wa wanawali kumi, na utengano huo mwishoni unasababishwa na sheria ya Jumapili.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Tena, mifano hii inafundisha kwamba hakutakuwa na muda wa rehema baada ya hukumu. Wakati kazi ya injili inapokamilika, hufuata mara moja utengano kati ya wema na waovu, na hatima ya kila kundi huthibitishwa milele." Christ's Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Mfano wa wanawali kumi unabainisha kwamba ni wanawali wenye busara miongoni mwa Waadventista wanaopokea muhuri wa Mungu, na wanawali wapumbavu miongoni mwa Waadventista wanaopokea alama ya mnyama wakati wa sheria ya Jumapili nchini Marekani. Wanawali wapumbavu pia wanawakilishwa kama Walaodikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia huzungumziwa kama hali ya Laodikia. Review and Herald, Agosti 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Katika siku za mwisho, wakati Mungu atakapofanya upya agano Lake na watu wake wanaoshika amri zake, Mungu atafunua jina jipya Lake kama alivyofanya alipolifanya upya agano wakati wa Musa. Hali ya wanawali wajinga ni kwamba hawana mafuta, na hali ya Walaodikia ni kwamba wamepofuka mno kiasi kwamba hawaoni kuwa hawana mafuta. Ni wazi kwamba ikiwa wanawali wajinga ni Walaodikia, basi wanawali wenye busara ni Wafiladelfia.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Na kwa malaika wa kanisa lilililoko Filadelfia andika; Haya asema yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi; yeye afunguaye, wala hakuna mtu afungaye; naye afungaye, wala hakuna mtu afunguaye; Najua matendo yako: tazama, nimeweka mbele yako mlango ulio wazi, wala hakuna mtu awezaye kuufunga; kwa kuwa una nguvu kidogo, na umelishika neno langu, wala hujakana jina langu.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Tazama, nitawafanya hao walio wa sinagogi ya Shetani, wasemao kwamba wao ni Wayahudi, wala si Wayahudi, bali wasema uongo; tazama, nitawafanya waje na kusujudu mbele ya miguu yako, na wajue ya kuwa nimekupenda. Kwa kuwa umelishika neno la uvumilivu wangu, mimi nami nitakulinda kutoka katika saa ya majaribu, itakayokuja juu ya ulimwengu wote, kuwatia majaribuni wakaao juu ya nchi.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Tazama, naja upesi; shika sana ulicho nacho, asije mtu akautwaa taji yako. Yeye ashindaye nitamfanya kuwa nguzo katika hekalu la Mungu wangu, wala hatatoka humo tena; nami nitaandika juu yake jina la Mungu wangu, na jina la mji wa Mungu wangu, ule Yerusalemu mpya, ushukao kutoka mbinguni kwa Mungu wangu; na nitaandika juu yake jina langu jipya. Yeye aliye na sikio, na asikie anenalo Roho kwa makanisa. Ufunuo 3:7-13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Wafiladelfia wanawakilisha wale mia na arobaini na nne elfu, nao wameahidiwa kwamba Mungu ataandika jina lake jipya juu yao. Bwana atakapoingia katika agano na wale mia na arobaini na nne elfu, atalitambulisha jina lake jipya. Ibrahimu aliambiwa na Bwana kwamba yeye ni Mungu Mwenyezi.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Na Abramu alipokuwa na umri wa miaka tisini na tisa, Bwana akamtokea Abramu, akamwambia, Mimi ni Mungu Mwenyezi; uende mbele zangu, uwe mkamilifu. Nami nitafanya agano langu kati yangu na wewe, nami nitakuzidisha sana sana. Abramu akaanguka kifudifudi; na Mungu akasema naye, akamwambia, Kwa upande wangu, tazama, agano langu ni pamoja nawe, nawe utakuwa baba wa mataifa mengi. Wala jina lako halitaitwa tena Abramu, bali jina lako litakuwa Ibrahimu; kwa kuwa nimekufanya kuwa baba wa mataifa mengi. Mwanzo 17:1-5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Bwana alipoingia kwa mara ya kwanza katika agano na watu waliochaguliwa wakati wa Abrahamu, alijitambulisha kama Mungu Mwenyezi. Alipoendeleza uhusiano wa agano lake wakati wa Musa, kwa mara ya kwanza alijitambulisha kama YEHOVA. Yesu alipokuja kuthibitisha agano pamoja na wengi kwa juma moja, alitambulisha jina jipya la Mungu ambalo lilikuwa limetajwa mara moja tu katika Agano la Kale, na hilo lilitamkwa na mtu wa Babeli.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Ndipo mfalme Nebukadneza akashangaa sana, akasimama kwa haraka, akanena, akawaambia washauri wake, Je, hatukuwatupa watu watatu wakiwa wamefungwa katikati ya moto? Wao wakajibu wakamwambia mfalme, Ni kweli, Ee mfalme. Akajibu, akasema, Tazama, naona watu wanne wakiwa huru, wakitembea katikati ya moto, wala hawajadhurika; na umbo la yule wa nne ni kama Mwana wa Mungu. Danieli 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Ni rahisi sana kuthibitisha kwamba sura ya tatu ya Danieli inatambulisha sheria ya Jumapili nchini Marekani. Katika Danieli sura ya tatu Shadraka, Meshaki na Abednego wanawakilisha mia arobaini na nne elfu. Mia arobaini na nne elfu ndio wanaofanya upya agano kwa mara ya mwisho. Katika Danieli sura ya tatu tunaona mfano wa kinabii wa sheria ya Jumapili na historia ya mvua ya mwisho. Kristo alikuwa na atakuwepo katika moto wa mateso pamoja na mashujaa wake watatu, wakiwakilisha si tu mia arobaini na nne elfu, bali pia ujumbe wa malaika watatu. Kwenye moto, ambao unaashiria mzozo wa sheria ya Jumapili, anatambulika kwa mojawapo ya majina yake, na ni jina ambalo lisingetambulishwa katika historia hadi Kristo alipokuja kama Mwana wa Mungu. Katika mfano wa sura ya tatu tunaona wale wanaofanya upya agano mwishoni mwa dunia wakihusiana na Kristo wakati wa mzozo wa mwisho, naye ana jina ambalo hakuna mtu aliyelijua.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Kabla sijaenda mbali sana na mjadala wetu kuhusu ukombozi kutoka Misri unaowakilisha sheria ya Jumapili nchini Marekani, tunapaswa kujikumbusha kwamba kabla ya pigo la kwanza kati ya yale kumi kuanza huko Misri kulikuwa na msukumo wa kweli kuhusu Sabato.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Farao akasema, Tazama, watu wa nchi sasa ni wengi, nanyi mnawapumzisha kutoka mizigo yao. Na Farao akaamuru siku iyo hiyo wasimamizi wa kazi wa watu, na maafisa wao, akisema, Hamtopaswa tena kuwapa watu majani ya kutengenezea matofali, kama hapo kwanza; waacheni waende wakajikusanyie majani wenyewe. Na kiasi cha matofali walichokuwa wakitengeneza hapo kwanza mtakiweka juu yao; msipunguze chochote; kwa maana ni wavivu; ndiyo sababu wanalia, wakisema, Twendeni tukamtolee Mungu wetu dhabihu. Basi kazi izidishwe juu ya watu, ili wajishughulishe nayo; wala wasisikilize maneno matupu. Ndipo wasimamizi wa kazi wa watu wakatoka, na maafisa wao, wakasema na watu, wakasema, Hivi ndivyo asemavyo Farao, Sitawapeni majani. Enendeni, mkajipatie majani popote mtakapoweza kuyapata; lakini kazi yenu haitapunguzwa hata kidogo. Basi watu wakatawanyika katika nchi yote ya Misri kukusanya mabaki ya mabua badala ya majani. Na wasimamizi wa kazi wakawahimiza, wakisema, Timizeni kazi zenu, shughuli zenu za kila siku, kama wakati kulipokuwapo majani. Na maafisa wa wana wa Israeli, ambao wasimamizi wa kazi wa Farao waliwaweka juu yao, walipigwa, wakaulizwa, Kwa nini hamkutimiza kazi yenu ya kutengeneza matofali jana na leo, kama hapo kwanza? Ndipo maafisa wa wana wa Israeli wakaja wakamlilia Farao, wakasema, Kwa nini unawatendea watumishi wako hivi? Hakuna majani yanayotolewa kwa watumishi wako, nao hutwambia, Tengenezeni matofali; na tazama, watumishi wako wanapigwa; lakini kosa liko kwa watu wako wenyewe. Akasema, Ninyi ni wavivu, ni wavivu; ndiyo sababu mnasema, Twendeni tukamtolee Bwana dhabihu. Basi sasa nendeni, mkafanye kazi; kwa maana hamtapewa majani, lakini mtatoa kiasi kilekile cha matofali. Na maafisa wa wana wa Israeli wakaona ya kuwa walikuwa katika hali mbaya, baada ya kuambiwa, Hamtopunguziwa chochote kutoka katika matofali ya kazi yenu ya kila siku. Kutoka 5:5-19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Kabla ya sheria ya Jumapili kupitishwa kutakuwa na uchochezi unaoongezeka dhidi ya wale wanaoshika Sabato ya siku ya saba, kama ilivyokuwa kabla ya mapigo ya Misri. Musa ndiye aliyelaumiwa na Wamisri na Waebrania kuwa ndiye chanzo cha taabu zote, kama vile Ahabu alivyomshutumu Eliya.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Ikawa, Ahabu alipomwona Eliya, Ahabu akamwambia, Je! Ndiwe uliyeitia taabu Israeli? Akamjibu, Mimi sijaitia taabu Israeli; bali wewe na nyumba ya baba yako, kwa kuwa mmeziacha amri za Bwana, nawe umefuata Mabaali. 1 Wafalme 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Hadithi ya Musa inaonyesha historia ya sheria ya Jumapili na hadithi ya Eliya inaonyesha historia ya sheria ya Jumapili. Wakiwa pamoja au peke yao, Musa na Eliya ni ishara. Katika tukio la kubadilika sura kwa Kristo, pamoja waliwakilisha elfu mia na arobaini na nne wasio kufa na wale wanaokufa katika Bwana. Musa alifufuliwa, Eliya hakuwahi kufa. Wao pia ndio manabii wawili wanaowatesa watu katika Ufunuo sura ya kumi na moja. Kweli nyingi zinawakilishwa na Musa na Eliya kama ishara, na tunatumaini kulishughulikia hilo baadaye.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Angalieni, nitawatuma kwenu Eliya nabii kabla haijaja siku kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba iwaelekee watoto wao, na mioyo ya watoto iwaelekee baba zao, nisije nikaipiga dunia kwa laana. Malaki 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Kabla tu ya kufungwa kwa kipindi cha majaribio kwa wanadamu "Nabii Eliya" atatokea na ujumbe maalum unaogeuza "mioyo ya baba iwaelekee watoto, na mioyo ya watoto iwaelekee baba zao." Manabii wote hushuhudia kuhusu mwisho wa dunia, na wote wanakubaliana miongoni mwao.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Na roho za manabii huwatii manabii. Kwa maana Mungu si Mungu wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ujumbe wa Eliya unawadia kabla tu ya siku kuu na ya kutisha ya Bwana; kwa hiyo, huo ndio uleule ujumbe maalum katika kitabu cha Ufunuo unaowasilishwa kama "Ufunuo wa Yesu Kristo." Wakati "wakati u karibu," ujumbe maalum wa Eliya uwaonyesha watumishi wa Mungu "mambo ambayo lazima yatukie upesi."

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akaifanya ijulikane kwa kumtuma malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wale wasikiao maneno ya unabii huu, na wayashike yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:1-3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Zingatia kwamba wakati Malaki anapomtumia Eliya kama ishara, anajumuisha rejea ya moja kwa moja kuhusu kushika amri.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Kumbukeni sheria ya Musa, mtumishi wangu, niliyomwamuru huko Horebu kwa ajili ya Israeli wote, pamoja na amri na hukumu. Tazama, nitatuma kwenu nabii Eliya kabla ya kuja kwa siku iliyo kuu na ya kutisha ya Bwana; naye atageuza mioyo ya baba iwaelekee watoto, na mioyo ya watoto iwaelekee baba zao, ili nisije nikaipiga nchi kwa laana. Malaki 4:4-6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Mistari hii mitatu ni ya mwisho katika Agano la Kale, na inajumuisha ahadi ya mwisho ya Agano la Kale pamoja na msisitizo juu ya kuzishika Amri Kumi. Kuna "baraka" saba katika kitabu cha Ufunuo na ya mwisho ni baraka kwa wale wanaozishika Amri Kumi.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Heri wale wafanyao amri zake, ili wawe na haki ya mti wa uzima, nao wapate kuingia mjini kwa milango yake. Ufunuo 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Ahadi ya mwisho katika Agano la Kale inatuambia “Kumbuka” Amri Kumi, lakini kwa kufanya hivyo inasisitiza ile amri moja inayojumuisha amri ya “kumbuka.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Kumbuka siku ya Sabato, uiweke takatifu. Siku sita utafanya kazi zako zote; lakini siku ya saba ni Sabato ya Bwana Mungu wako; ndani yake usifanye kazi yo yote, wewe, wala mwanao wa kiume, wala mwanao wa kike, wala mtumishi wako wa kiume, wala mtumishi wako wa kike, wala mifugo yako, wala mgeni aliye ndani ya malango yako; kwa maana katika siku sita Bwana aliumba mbingu na nchi, bahari, na vyote vilivyomo ndani yao, akapumzika siku ya saba; kwa hiyo Bwana akaibariki siku ya Sabato, akaifanya kuwa takatifu. Kutoka 20:8-11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Ahadi ya mwisho katika Agano la Kale na Agano Jipya inasisitiza amri za Mungu, kwa msisitizo maalum juu ya Sabato ya siku ya saba. Malaki anasema “kumbukeni,” na Yohana anatufahamisha kuwa amebarikiwa anayefanya hivyo. Sabato ya siku ya saba huadhimisha uumbaji wa Mungu na nguvu yake ya kuumba. Sabato pia huwa kiini cha mabishano katika siku za mwisho za historia ya dunia. Yohana anapoandika kuhusu “baraka” juu ya wale wazishikao amri zake, yeye anaandika tu kile ambacho Yesu, Alfa na Omega, Mwanzo na Mwisho, wa Kwanza na wa Mwisho, alitangaza. Kwa hiyo, ahadi ya mwisho ya Agano Jipya inahusu Sabato ya siku ya saba na pia sifa ya uungu inayoutambulisha mwisho kwa mwanzo.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Kweli ya kwanza iliyotajwa katika kitabu cha Mwanzo, neno linalomaanisha “mianzo”, inatambulisha Muumba, uumbaji, na msisitizo maalum juu ya Sabato. Kwa kuangalia haya kwa pamoja, mstari juu ya mstari, mwanzo wa Agano la Kale na pia mwisho wa vyote viwili, yaani Agano la Kale na Agano Jipya, vinasisitiza Mungu kama Muumba, Amri Kumi, amri ya Sabato, na kwamba Yesu ndiye mwanzo na mwisho.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Nabii Eliya anatumiwa na Malaki kama ishara katika ahadi ya mwisho ya Agano la Kale, naye alikuwa nabii aliowakabili Yezebeli na Ahabu. Kitabu cha Ufunuo kinamtumia Yezebeli kama ishara ya upapa na wafalme kumi kama ishara ya Umoja wa Mataifa. Makabiliano ya Eliya na Ahabu na Yezebeli yanawakilisha makabiliano ya elfu mia na arobaini na nne dhidi ya Umoja wa Mataifa, uliotiwa nguvu na Marekani na kuongozwa na upapa. Kama mfalme wa makabila kumi ya kaskazini ya Israeli, Ahabu aliwakilisha mamlaka tawala juu ya makabila kumi, hivyo akifananisha Marekani (Ahabu) inayoutia nguvu Umoja wa Mataifa (makabila kumi au wafalme kumi katika Ufunuo kumi na saba) ili kuendesha mateso dhidi ya waishika Sabato kwa niaba ya Upapa (Yezebeli). Wakati Malaki anapomtumia Eliya kuwakilisha ujumbe unaokuja kabla ya siku kuu na ya kutisha ya Bwana, Eliya anawakilisha wale wanaoteswa na Roma ya kisasa (yule joka, mnyama na nabii wa uongo), kama alivyoteswa na Yezebeli kwa miaka mitatu na nusu. Kusisitiza Sabato kwa kutumia neno "kumbuka" katika Malaki 4:4 kunaongeza mgogoro wa sheria ya Jumapili katika muktadha wa kinabii uliochorwa na Malaki.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Panahitajika kuongezwa mengi zaidi katika kuzingatia kweli zinazofunuliwa kwa kulinganisha mwanzo wa Agano la Kale na mwisho wa Agano la Kale, na kisha kulinganisha mwanzo wa Biblia na mwisho wa Biblia. Katika Mwanzo tunampata Muumba, uumbaji, na Sabato inayokumbusha uumbaji. Katika Malaki tunakuta amri ya Sabato ikitambuliwa kama suala la mgogoro linaloongoza kwenye kufungwa kwa kipindi cha rehema kwa wanadamu na mapigo saba ya mwisho, au kama Malaki anavyokiita, “siku ile kuu na ya kuogofya ya Bwana.” Eliya anawakilisha watu wa Mungu wanaowasilisha ujumbe wa malaika wa tatu kwa ulimwengu unaoangamia.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> "Leo, katika roho na nguvu za Eliya na Yohana Mbatizaji, wajumbe walioteuliwa na Mungu wanauelekeza umakini wa ulimwengu unaokabiliwa na hukumu kwenye matukio mazito yanayokaribia kutokea yanayohusiana na saa za mwisho za muda wa rehema na kuonekana kwa Kristo Yesu kama Mfalme wa wafalme na Bwana wa mabwana." Manabii na Wafalme, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Mwanzo wa Biblia, ambao pia ni mwanzo wa Agano la Kale, unatambulisha hadithi ileile kama ilivyo mwisho wa maagano yote mawili, lakini kila mwanzo na mwisho una ukweli wake wa kusisitiza na kuchangia ujumbe. Katika Mwanzo mkazo uko juu ya matendo ya Mungu, katika Malaki mkazo uko juu ya ujumbe unaoonya kuhusu mgogoro ujao. Mwisho wa Ufunuo unatambulisha Alfa na Omega. Katika kitabu cha kwanza cha Agano Jipya, tunasoma yafuatayo.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Kitabu cha ukoo wa Yesu Kristo, mwana wa Daudi, mwana wa Ibrahimu.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ibrahimu akamzaa Isaka; na Isaka akamzaa Yakobo; na Yakobo akamzaa Yuda na ndugu zake; na Yuda akamzaa Peresi na Zera kwa Tamar; na Peresi akamzaa Esromu; na Esromu akamzaa Aramu; na Aramu akamzaa Aminadabu; na Aminadabu akamzaa Nahashoni; na Nahashoni akamzaa Salmoni; na Salmoni akamzaa Boazi kwa Rahabu; na Boazi akamzaa Obedi kwa Ruthi; na Obedi akamzaa Yese; na Yese akamzaa Daudi mfalme; na Daudi mfalme akamzaa Sulemani kwa yule aliyekuwa mke wa Uria; na Sulemani akamzaa Rehoboamu; na Rehoboamu akamzaa Abiya; na Abiya akamzaa Asa; na Asa akamzaa Yehoshafati; na Yehoshafati akamzaa Yoramu; na Yoramu akamzaa Uzia; na Uzia akamzaa Yotamu; na Yotamu akamzaa Ahazi; na Ahazi akamzaa Hezekia; na Hezekia akamzaa Manase; na Manase akamzaa Amoni; na Amoni akamzaa Yosia; na Yosia akamzaa Yekonia na ndugu zake, wakati walipochukuliwa utumwani Babeli; na baada ya kuhamishwa Babeli, Yekonia akamzaa Shealtieli; na Shealtieli akamzaa Zerubabeli; na Zerubabeli akamzaa Abiudi; na Abiudi akamzaa Eliyakimu; na Eliyakimu akamzaa Azori; na Azori akamzaa Sadoki; na Sadoki akamzaa Akimu; na Akimu akamzaa Eliudi; na Eliudi akamzaa Eleazari; na Eleazari akamzaa Mathani; na Mathani akamzaa Yakobo; na Yakobo akamzaa Yusufu mumewe Mariamu, ambaye kwake alizaliwa Yesu, aitwaye Kristo.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Basi vizazi vyote tangu Abrahamu hata Daudi ni vizazi kumi na nne; na tangu Daudi hata uhamisho wa Babeli ni vizazi kumi na nne; na tangu uhamisho wa Babeli hata Kristo ni vizazi kumi na nne.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Sasa kuzaliwa kwa Yesu Kristo kulikuwa hivi: Mama yake Maria alipokuwa amechumbiwa na Yosefu, kabla hawajakutana, alipatikana ana mimba kwa Roho Mtakatifu. Ndipo Yosefu mumewe, kwa kuwa alikuwa mtu wa haki, wala hakutaka kumwaibisha hadharani, akaazimu kumwacha kwa siri. Lakini alipokuwa akiyatafakari hayo, tazama, malaika wa Bwana akamtokea katika ndoto, akisema, Yosefu, mwana wa Daudi, usiogope kumchukua Maria kuwa mkeo; kwa maana mimba aliyo nayo imetokana na Roho Mtakatifu.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Naye atamzaa mtoto mwanamume, nawe utamwita jina lake YESU; kwa maana yeye atawaokoa watu wake na dhambi zao. Basi haya yote yalitukia ili litimie lile lililonenwa na Bwana kwa njia ya nabii, akisema, Tazama, bikira atachukua mimba, naye atamzaa mtoto mwanamume, nao watamwita jina lake Imanueli; yaani, Mungu pamoja nasi. Ndipo Yusufu, alipoamka usingizini, akafanya kama malaika wa Bwana alivyomwamuru, akamtwaa mkewe; wala hakumjua hata alipomzaa mtoto wake wa kwanza, mwanamume; akamwita jina lake YESU. Mathayo 1:1-25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Mwanzo wa Agano Jipya unakubaliana na mwanzo na mwisho wa Agano la Kale na pia na mwisho wa Agano Jipya, kwa kuwa unasisitiza nguvu ya uumbaji ya Mungu; maana ile nguvu ambayo Kristo alitumia kuumba vitu vyote katika siku sita ndiyo hiyo hiyo anayoitumia “kuwaokoa watu wake kutoka katika dhambi zao.” Neno “Emmanuel,” kama kifungu kinavyonukuu kutoka katika maandiko ya Isaya, linamaanisha “Mungu pamoja nasi.” Anakaa ndani ya watu wake kwa kuunganisha uungu wake na ubinadamu wetu, na huo ndio muunganiko alioutekeleza alipopata mwili katika Mariamu.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> Hakuna kitu kilicho chini ya utii mkamilifu kinachoweza kufikia kiwango cha matakwa ya Mungu. Hajaacha matakwa yake yakiwa yasiyo dhahiri. Hajaamuru lolote lisilo la lazima ili kumleta mwanadamu katika maelewano naye. Tunapaswa kuwaelekeza wenye dhambi kwenye kiwango chake kamilifu cha tabia na kuwaongoza kwa Kristo, ambaye kwa neema yake peke yake ndipo kiwango hiki kinaweza kufikiwa.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> Mwokozi alijitwika udhaifu wa ubinadamu na akaishi maisha yasiyo na dhambi, ili watu wasiwe na hofu kwamba kwa sababu ya udhaifu wa asili ya kibinadamu wasingeweza kushinda. Kristo alikuja kutufanya ‘washiriki wa asili ya kimungu,’ na maisha yake yanatangaza kwamba ubinadamu, ukiunganishwa na Uungu, hautendi dhambi. Huduma ya Uponyaji, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Mwanzo wa Agano Jipya unaeleza mahali, wakati na kwa nini Yesu alichukua juu yake asili yetu ya kibinadamu. Alifanya hivyo kuonyesha kwamba nguvu za kibinadamu zikichanganyika na nguvu za kiungu hazitendi dhambi. Dhambi ni uvunjaji wa sheria, ambayo Malaki anasema “tuikumbuke.” Yohana anatufahamisha kwamba wale wanaoishika sheria, na hivyo wale wasiotenda dhambi, wanaweza kuingia kupitia malango ya mbinguni. Mathayo anaonyesha kwamba mwenye dhambi anaweza kushinda dhambi, kama vile Kristo alivyoshinda. Tunapokuwa na Kristo ndani yetu, (tumaini la utukufu) tunakuwa na nguvu ya uumbaji iliyoumba ulimwengu ndani mwetu. Uwezekano huu uliwezeshwa na Kristo kuchagua kuingia katika familia ya wanadamu, na kwa umilele wote akawa si tu Mwana wa Mungu bali pia Mwana wa Adamu.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Kuna ujumbe maalum wa ukweli uliofunuliwa kwa watu wa Mungu kutoka katika kitabu cha Ufunuo kabla tu ya kufungwa kwa mlango wa rehema kwa wanadamu. Ujumbe huo maalum pia ni “ujumbe wa Eliya” wa Malaki unaohubiriwa kabla tu ya “siku ya kutisha ya Bwana”.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Mwanzoni mwa maagano yote mawili, na mwishoni mwa Agano Jipya, tunapata sifa maalum za Mungu zikitambulishwa. Katika Mwanzo Yeye ni Muumba, na mwishoni mwa Ufunuo Yeye ni Alfa na Omega. Mwanzoni mwa Agano Jipya, Yeye anakuwa Mwana wa Adamu. Na mwishoni mwa Agano la Kale, tunapata kanuni ambayo mjumbe Eliya ataitumia kutekeleza ujumbe atakaoutangaza: kugeuza mioyo ya baba kuwaelekea watoto na kinyume chake.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Kanuni ya kinabii ambayo Eliya anaitumia kuwasilisha ujumbe wake wa onyo ndicho hasa alichoamriwa Yohana kufanya katika Ufunuo. Eliya “ataigeuza mioyo ya baba iwaelekee watoto, na mioyo ya watoto iwaelekee baba zao,” na Yohana aliambiwa aandike mambo yaliyokuwapo wakati huo, na kwa kufanya hivyo angekuwa wakati huohuo akiandika mambo yatakayokuja. Yohana alitumika kuonyesha jinsi kanuni ya Alfa na Omega inavyofanya kazi katika Neno la unabii, na Eliya atautegemeza ujumbe wake juu ya kanuni hiyo hiyo. Tunapolinganisha mwanzo wa Biblia na mwisho wa Biblia, tunalinganisha Kale na Kipya. Baba ni mwanzo wa mtoto wake, na mtoto ni mwisho wa baba. Wale mia na arobaini na nne elfu ndio kizazi cha mwisho cha wana wa Ibrahimu, na historia ambamo Mungu aliingia katika agano na Ibrahimu inakuwa kielelezo cha historia ambayo Mungu anapolifanyia upya agano hilo na wale mia na arobaini na nne elfu.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Kwa sababu hiyo ni kwa njia ya imani, ili iwe kwa njia ya neema; kusudi ile ahadi iwe imara kwa wazao wote; si kwa wale tu walio wa sheria, bali kwa wale nao walio wa imani ya Ibrahimu; aliye baba yetu sote. Warumi 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ujumbe wa Elia unawakilisha kanuni ya alfa na omega, kwa maana baba ni alfa na watoto ni omega. Ujumbe wa Elia ungegeuza mioyo ya baba iwaelekee watoto. Kristo alimtambua Yohana Mbatizaji kuwa ndiye Elia, na Ellen White alimtambua William Miller kuwa wote wawili, Elia na Yohana Mbatizaji. Ujumbe wa watu hawa wote wanaowakilisha uliwakilishwa kama ukigeuza mioyo ya baba iwaelekee watoto na kinyume chake. Kazi hiyo inawakilisha athari ya ujumbe katika kugeuza mioyo ya wanadamu iwaelekee Baba yao wa mbinguni, lakini ina maana zaidi, kwa maana ni ishara ya kazi hiyo. Katika unabii wa Biblia, alama zina maana zaidi ya moja na lazima zitambuliwe kwa muktadha.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> "Ni nini kilichomfanya Yohana Mbatizaji kuwa mkuu? Alifunga akili yake dhidi ya wingi wa mapokeo uliowasilishwa na walimu wa taifa la Kiyahudi, na akaifungua kwa hekima itokayo juu. Kabla ya kuzaliwa kwake, Roho Mtakatifu alimshuhudia Yohana: 'Atakuwa mkuu mbele za Bwana, wala hatakunywa divai wala kileo; naye atajazwa Roho Mtakatifu.... Na wengi wa wana wa Israeli atawageuza wamgeukie Bwana Mungu wao. Naye ataenda mbele zake kwa roho na nguvu za Eliya, kuigeuza mioyo ya baba iwaelekee watoto, na wasiotii waelekee hekima ya wenye haki; kuandaa watu waliotayarishwa kwa ajili ya Bwana.' Luka 1:15-17." Ushauri kwa Wazazi, Walimu na Wanafunzi, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Ujumbe umekusudiwa ili wale wanaochagua kusikia waugeuze mioyo yao kwa Baba wa Mbinguni, hata hivyo, kanuni kuu ya kinabii itakayotumika kufikisha ujumbe wa onyo itakuwa kwamba Kristo ni Alfa na Omega, wa kwanza na wa mwisho, mwanzo na mwisho. Ujumbe wa Eliya unategemea uwasilishaji wa Neno la kinabii la Mungu kwa mtazamo kwamba Yesu Kristo ni Neno la Mungu, na kanuni zinazoiongoza Biblia pia ni sifa za tabia Yake.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> "Sheria ya Mungu ni takatifu kama Mungu Mwenyewe. Ni ufunuo wa mapenzi Yake, nakala ya tabia Yake, dhihirisho la upendo na hekima ya kimungu. Uwiano wa uumbaji unategemea utii mkamilifu wa viumbe vyote, wa kila kitu, chenye uhai na kisicho na uhai, kwa sheria ya Muumba. Mungu ameweka sheria za kuongoza si tu viumbe hai, bali pia taratibu zote za asili. Kila kitu kiko chini ya sheria zilizowekwa, ambazo haziwezi kupuuzwa. Lakini ingawa kila kitu katika asili kinatawaliwa na sheria za asili, mwanadamu peke yake, miongoni mwa vyote vilivyo duniani, anawajibika kwa sheria ya maadili. Kwa mwanadamu, kilele cha kazi ya uumbaji, Mungu amempa uwezo wa kuelewa matakwa Yake, kufahamu haki na wema wa sheria Yake, na madai yake matakatifu juu yake; na kutoka kwa mwanadamu unahitajika utii usioyumba." Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Kila kitu (na hili linajumuisha Biblia, kwa kuwa Biblia ni kitu na ikiwa ni kitu, basi ni sehemu ya kila kitu) kiko chini ya sheria zisizobadilika. Biblia ina sheria au kanuni zisizobadilika zinazoongoza tafsiri yake sahihi. Mojawapo ya kanuni hizo ni kwamba Biblia huunganisha mwisho wa jambo na mwanzo wa jambo. Yesu ni Neno la Mungu, naye ni wa kwanza na wa mwisho, na hilo ni "sheria isiyobadilika" na sifa ya tabia yake.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Tulitumia utambulisho huu wa Eliya kuonyesha kwamba mwanzo na mwisho wa Agano la Kale na Agano Jipya vinakubaliana. Mwisho wa Biblia, ambao pia ni mwisho wa kitabu cha Ufunuo, unakubaliana na mwanzo wa Ufunuo. Mashahidi watano wa kweli zilezile, kwa msingi wa kanuni ambayo ni sifa ya tabia ya Mungu kwamba Neno la Mungu daima huonyesha mwisho wa jambo kupitia mwanzo wa jambo hilo. Uhalisia huu ni sehemu ya maana ya Yesu Kristo kuwa Alfa na Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> Kwa mtume Yohana katika kisiwa cha Patmo yalifunguliwa maono ya mvuto wa kina na ya kusisimua katika uzoefu wa kanisa. Mada za mvuto mkubwa na za umuhimu mkuu ziliwasilishwa kwake kwa mifano na ishara, ili watu wa Mungu wapate kuwa na ufahamu kuhusu hatari na mapambano yaliyo mbele yao. Historia ya ulimwengu wa Ukristo hadi mwisho kabisa wa wakati ilifunuliwa kwa Yohana. Kwa uwazi mkubwa aliona msimamo, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Anaandika ujumbe wa kufunga ambao utakomaza mavuno ya dunia, aidha kama miganda kwa ghala la mbinguni, au kama kuni kwa mioto ya siku ya mwisho.

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> Katika maono Yohana aliona majaribu ambayo watu wa Mungu wangevumilia kwa ajili ya ukweli. Aliona uthabiti wao usiotetereka katika kuzitii amri za Mungu, mbele ya mamlaka kandamizi zilizotaka kuwalazimisha kutotii, na akaona ushindi wao wa mwisho dhidi ya yule mnyama na picha yake.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Chini ya alama za joka kubwa jekundu, mnyama afananaye na chui, na mnyama mwenye pembe kama za mwanakondoo, serikali za duniani ambazo zingejihusisha hasa na kukanyaga sheria ya Mungu na kuwatesa watu Wake, zilionyeshwa kwa Yohana. Vita inaendelea hadi mwisho wa wakati. Watu wa Mungu, waliowakilishwa kwa mfano wa mwanamke mtakatifu na watoto wake, walionyeshwa kuwa wako wachache sana. Katika siku za mwisho, waliosalia tu ndio waliokuwapo. Kuhusu hawa, Yohana anasema kuwa ni wale ‘wanaoshika amri za Mungu, na walio na ushuhuda wa Yesu Kristo.’

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> Kupitia upagani, na kisha kupitia Upapa, Shetani alitumia nguvu zake kwa karne nyingi katika jitihada ya kuwafuta kutoka duniani mashahidi wa Mungu walio waaminifu. Wapagani na wafuasi wa Upapa walichochewa na roho ileile ya joka. Walitofautiana tu kwa kuwa Upapa, ukijifanya kumtumikia Mungu, ulikuwa adui hatari na mkatili zaidi. Kupitia wakala wa Ukatoliki wa Kirumi, Shetani aliliteka ulimwengu. Kanisa linalodai kuwa la Mungu likasombwa likaingia katika safu za udanganyifu huu, na kwa zaidi ya miaka elfu moja watu wa Mungu waliteseka chini ya ghadhabu ya joka. Na Upapa ulipopokonywa nguvu na kulazimishwa kuacha mateso, Yohana akaona nguvu mpya ikitokea ili kutoa mwangwi wa sauti ya joka, na kuendeleza kazi ileile ya ukatili na ya kufuru. Nguvu hii, ya mwisho itakayopiga vita dhidi ya kanisa na sheria ya Mungu, iliwasilishwa na mnyama mwenye pembe kama za mwana-kondoo. Wanyama waliomtangulia walikuwa wameinuka kutoka baharini, lakini huyu alitokea kutoka katika nchi, ikiashiria kuinuka kwa amani kwa taifa linalowakilishwa. “Pembe mbili kama za mwana-kondoo” zinawakilisha vyema tabia ya Serikali ya Marekani, kama inavyoonyeshwa katika kanuni zake mbili za msingi, Ujamhuri na Uprotestanti. Kanuni hizi ndizo siri ya nguvu na ustawi wetu kama taifa. Wale wa kwanza waliopata hifadhi katika fukwe za Amerika walifurahi kwamba walikuwa wamefika katika nchi iliyo huru kutokana na madai ya majivuno ya upapa na udhalimu wa utawala wa kifalme. Wakaazimia kuanzisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa kidini.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> Lakini mchoro mkali wa kalamu ya kinabii unafunua mabadiliko katika mandhari hii ya amani. Mnyama mwenye pembe kama za mwanakondoo husema kwa sauti ya joka, na ‘hutumia mamlaka zote za yule mnyama wa kwanza mbele yake.’ Unabii unatangaza kwamba atawaambia wakaao juu ya nchi wafanye sanamu kwa yule mnyama, na kwamba ‘awafanye wote, wadogo na wakubwa, matajiri na maskini, walio huru na watumwa, wapokee chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; na kwamba mtu yeyote asiweze kununua wala kuuza, ila yeye aliye na ile chapa, au jina la yule mnyama, au hesabu ya jina lake.’ Hivyo Uprotestanti unafuata nyayo za Upapa.

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> Ni wakati huu ndipo malaika wa tatu anaonekana akiruka katikati ya mbingu, akitangaza: ‘Mtu yeyote akiabudu yule mnyama na sanamu yake, na kupokea chapa yake katika kipaji cha uso wake, au katika mkono wake, huyo atakunywa katika divai ya ghadhabu ya Mungu, iliyomiminwa bila kuchanganywa katika kikombe cha hasira Yake.’ ‘Hapa wapo wale wazishikao amri za Mungu, na imani ya Yesu.’ Kwa tofauti iliyo dhahiri na dunia, lipo kundi dogo linalosimama thabiti, lisilopotoka kutoka kwa uaminifu wao kwa Mungu. Hawa ndio wale ambao Isaya anasema juu yao kuwa wanatengeneza ufa uliokuwa umefanywa katika sheria ya Mungu, wanaojenga mahali palipokuwa mahame ya zamani, wakiinua msingi wa vizazi vingi.

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> Onyo lenye uzito mkubwa zaidi na tishio la kutisha mno kuwahi kuelekezwa kwa wanadamu limo katika ujumbe wa malaika wa tatu. Dhambi inayoshusha ghadhabu ya Mungu isiyochanganyika na rehema lazima iwe ya tabia ya uovu uliokithiri mno. Je, ulimwengu uachwe gizani kuhusu asili ya dhambi hii? La hasha. Mungu hatendi hivyo kwa viumbe wake. Ghadhabu yake kamwe hailetwi juu ya dhambi za kutokujua. Kabla ya hukumu zake kuletwa juu ya dunia, nuru kuhusu dhambi hii lazima iwasilishwe kwa ulimwengu, ili mwanadamu ajue kwa nini hukumu hizi zitaletwa, na apate nafasi ya kuziepuka.

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> Ujumbe wenye onyo hili ndio wa mwisho kutangazwa kabla ya kudhihirishwa kwa Mwana wa Adamu. Ishara ambazo Yeye Mwenyewe ametoa zatangaza kwamba kuja Kwake kumekaribia sana. Kwa yapata miaka arobaini, ujumbe wa malaika wa tatu umekuwa ukisikika. Katika matokeo ya pambano kuu, makundi mawili yanajitokeza: wale wanaoabudu ‘mnyama na sanamu yake,’ na wanaopokea chapa yake; na wale wanaopokea ‘muhuri wa Mungu aliye hai,’ ambao wana jina la Baba limeandikwa katika vipaji vya nyuso zao. Hii si alama inayoonekana. Wakati umefika ambapo wote wanaojali wokovu wa nafsi zao wanapaswa kuuliza kwa moyo wa dhati na kwa uzito: Muhuri wa Mungu ni nini? Na chapa ya mnyama ni nini? Tunawezaje kuepuka kuipokea?

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> Muhuri wa Mungu, alama au ishara ya mamlaka Yake, unapatikana katika amri ya nne. Hii ndiyo kanuni pekee ya Amri Kumi inayoonyesha kwamba Mungu ndiye Muumba wa mbingu na nchi, na kwa uwazi hutofautisha Mungu wa kweli na miungu yote ya uongo. Katika Maandiko yote, ukweli wa uweza wa uumbaji wa Mungu hutajwa kama ushahidi kwamba Yeye yuko juu ya miungu yote ya wapagani.

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> Sabato iliyoagizwa katika amri ya nne ilianzishwa ili kuadhimisha kazi ya uumbaji, hivyo kuweka mioyo ya watu daima ikielekezwa kwa Mungu wa kweli aliye hai. Lau Sabato ingekuwa ikishikwa daima, kusingekuwa na mwabudu sanamu, asiyeamini Mungu, wala asiye na imani. Utunzaji mtakatifu wa siku takatifu ya Mungu ungewaongoza mioyo ya watu kwa Muumba wao. Vitu vya asili vingewakumbusha kumhusu Yeye, navyo vingeshuhudia nguvu Zake na upendo Wake. Sabato ya amri ya nne ni muhuri wa Mungu aliye hai. Inaonyesha kuwa Mungu ndiye Muumba, na ni ishara ya mamlaka Yake halali juu ya viumbe Alivyoumba.

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> Je, basi, alama ya mnyama ni nini ikiwa si sabato bandia ambayo dunia imekubali badala ya ile ya kweli?

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> Tamko la kinabii kwamba Upapa ungejikweza juu ya yote yanayoitwa Mungu, au yanayoabudiwa, limetimia kwa namna ya kushangaza katika kubadilishwa kwa Sabato kutoka siku ya saba hadi siku ya kwanza ya juma. Popote ambapo Sabato ya kipapa inaheshimiwa kwa upendeleo kuliko Sabato ya Mungu, hapo mtu wa dhambi anakwezwa juu ya Muumba wa mbingu na nchi.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> Wale wanaodai kwamba Kristo alibadili Sabato wanapingana moja kwa moja na maneno yake mwenyewe. Katika Mahubiri yake ya Mlimani alisema: 'Msidhani ya kuwa nalikuja kuitangua torati, wala manabii; sikuja kuitangua, bali kuitimiliza. Kwa maana, amin, nawaambia, mpaka mbingu na nchi zitakapopita, yodi moja wala nukta moja haitapita kutoka katika torati, hata yote yatimie. Basi yeyote atakayevunja mojawapo ya amri hizi ndogo, na kuwafundisha watu vivyo hivyo, huyo ataitwa mdogo katika ufalme wa mbinguni; bali yeyote atakayezifanya na kuzifundisha, huyo ataitwa mkuu katika ufalme wa mbinguni.'

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> Wakatoliki wa Roma wanakiri kwamba mabadiliko ya Sabato yalifanywa na kanisa lao, na wananukuu mabadiliko haya yenyewe kama ushahidi wa mamlaka ya juu kabisa ya kanisa hili. Wanatangaza kwamba kwa kuishika siku ya kwanza ya juma kuwa Sabato, Waprotestanti wanatambua mamlaka yake ya kutunga sheria katika mambo ya kimungu. Kanisa la Roma halijaacha dai lake la kutokukosea, na dunia pamoja na makanisa ya Kiprotestanti yanapokubali Sabato bandia aliyoibuni, kimsingi wanakubali dai lake. Wanaweza kunukuu mamlaka ya mitume na mababa wa kanisa kutetea mabadiliko haya, lakini upotofu wa hoja zao unatambuliwa kwa urahisi. Mfuasi wa Papa ana werevu wa kutosha kuona kwamba Waprotestanti wanajidanganya, kwa makusudi wakifumbia macho ukweli wa jambo hilo. Kadiri taasisi ya Jumapili inavyopata kibali, yeye hufurahi, akiwa na hakika kwamba hatimaye italeta ulimwengu wote wa Kiprotestanti chini ya bendera ya Roma. Ishara za Nyakati, Novemba 1, 1899.

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