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# The Book of Daniel - Number Eighty-Seven

Kitabu cha Danieli - Nambari Themanini na Saba

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

Kufunua Mfano wa Wanawali Kumi: Safari ya Kina Kupitia Historia ya Waadventista

Author

Jeff Pippenger

Published

February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

Mfano wa wanawali kumi unaonyesha uzoefu wa Waadventista.

> “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.

Millerite Adventists fulfilled the parable to the very letter.

Waadventista wa Millerite walitimiza mfano huo kwa ukamilifu kabisa.

> “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 history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Historia ya harakati za malaika wa kwanza inawakilisha harakati za malaika wa tatu, na lengo kuu la mfano huo ni iwapo wanawali wana mafuta, ambayo ni ujumbe wa mvua ya mwisho.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> Kuna ulimwengu ulio katika uovu, katika udanganyifu na udanganyiko, katika kivuli chenyewe cha mauti - umelala, umelala. Ni nani anayehisi uchungu wa nafsi ili kuwaamsha? Ni sauti gani inaweza kuwafikia? Fikira zangu zinaelekezwa kwenye wakati ujao wakati ishara itatolewa, ‘Tazama, Bwana-arusi anakuja; tokeni mkamlaki.’ Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujaza upya taa zao, na watakapochelewa mno watagundua kwamba tabia, ambayo inawakilishwa na mafuta hayo, haiwezi kuhamishwa. Mafuta hayo ni haki ya Kristo. Yanawakilisha tabia, na tabia haiwezi kuhamishwa. Hakuna mtu anayeweza kuipata kwa ajili ya mwingine. Kila mtu lazima apate mwenyewe tabia iliyotakaswa kutokana na kila doa la dhambi. Bible Echo, Mei 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

"Mafuta" katika mfano yanawakilisha "tabia," na pia "haki ya Kristo." Tabia iliyotakaswa huundwa tu na wale wanaokula Neno la Mungu.

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

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

The “oil” is also the messages of God’s Spirit.

"Mafuta" pia ni ujumbe wa Roho wa Mungu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.

> “Mungu anadhalilishwa tusipopokea mawasiliano anayoyatuma kwetu. Hivyo tunakataa mafuta ya dhahabu ambayo angemimina katika nafsi zetu ili yawafikie wale walioko gizani.” Review and Herald, Julai 20, 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

"Mafuta" ni jumbe za Neno la Mungu zinazowasilisha uwepo unaotakasa wa haki ya Kristo. Katika mfano wa wanawali kumi, ambao pia ni unabii wa Habakuku sura ya pili, ujumbe wa Mwito wa Usiku wa Manane, ambao ni ujumbe wa haki ya Kristo, kama unavyowakilishwa na ujumbe wa Jones na Waggoner katika uasi wa 1888.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Bwana, katika rehema zake kuu, alituma ujumbe wa thamani kuu sana kwa watu wake kupitia Wazee Waggoner na Jones. Ujumbe huu ulikusudiwa kumweka wazi zaidi mbele ya ulimwengu Mwokozi aliyeinuliwa, dhabihu kwa ajili ya dhambi za ulimwengu wote. Uliwasilisha kuhesabiwa haki kwa imani katika Mdhamini; uliwaalika watu kupokea haki ya Kristo, ambayo hudhihirishwa katika utii wa amri zote za Mungu. Wengi walikuwa wamempoteza Yesu machoni pao. Walihitaji macho yao yaelekezwe kwa utu wake wa Kimungu, stahili zake, na upendo wake usiobadilika kwa familia ya wanadamu. Nguvu zote zimewekwa mikononi mwake, ili awagawie wanadamu zawadi tele, akiwajalia binadamu wasio na msaada zawadi isiyokadirika ya haki yake mwenyewe. Huu ndio ujumbe ambao Mungu aliamuru upelekwe ulimwenguni. Huo ndio ujumbe wa malaika wa tatu, unaopaswa kutangazwa kwa sauti kuu, na uandamane na kumiminwa kwa Roho wake kwa kipimo kikubwa.” Ushuhuda kwa Wahudumu, 91.

The message is the message of the latter rain.

Ujumbe ni ujumbe wa mvua ya masika.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Aliposhuka malaika mwenye nguvu Septemba 11, 2001, mvua ya mwisho ilianza kunyunyiza, na historia ya wafuasi wa Miller, kama ilivyowakilishwa katika mfano wa wanawali kumi na Habakuki sura ya pili, ikaanza kujirudia. Ndipo watu wa Mungu wa siku za mwisho walikula kitabu kilichokuwa mkononi mwa yule malaika, na kwa kufanya hivyo wakaongozwa kurudi katika njia za kale za Yeremia, na hivyo wakawa walinzi waliopaswa kupiga tarumbeta ya onyo. Onyo la tarumbeta lilikuwa ujumbe wa Laodikia, uliowakilishwa na Isaya kama kilio kikuu.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Lia kwa sauti ya juu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu wangu maasi yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Harakati za mageuzi za malaika wa kwanza na wa tatu huanza katika “wakati wa mwisho.” Katika wakati huo kuna “ongezeko la maarifa” litakalowajaribu watu wa kizazi kilicho hai wakati huo, lakini ni baada tu ya maarifa hayo kuchapishwa kama ujumbe rasmi. Baada ya hapo ujumbe huo rasmi “unatiwa nguvu,” na kutiwa nguvu huko kunaonyeshwa na kushuka kwa malaika. Kushuka kwa malaika kunatambulisha mjadala wa Habakuki, na vikundi viwili vinaanza kujitambulisha na ujumbe ambao ama ni wa kweli au ni bandia wa mvua ya mwisho. Waaminifu ndipo wanakuwa walinzi wa Mungu wanaoanza kupiga tarumbeta ya onyo.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Ujumbe wa kweli wa tarumbeta unategemea nuru iliyowakilishwa juu ya vibao viwili vya Habakuki. Ni onyo kwa Laodikia, na onyo linaloainisha dhambi za watu wa Mungu. Mjadala unakithiri hadi kukata tamaa ya kwanza, wakati kundi moja linapogeuka kuwa "kusanyiko la wenye dhihaka," na walinzi wa kweli wanaitwa kurudi kwenye ari kwa ajili ya ujumbe waliouonyesha hapo awali kabla ya kukata tamaa hiyo. Walinzi waliporudi, walitambua kuwa walikuwa katika "wakati wa kusubiri," na kwamba ujumbe uliokuwa umeonekana kushindwa, kwa kweli ungekuja kutimizwa, lakini kwa mpangilio wa Mungu. Ujumbe huo uliendelezwa kwa muda mfupi (lakini bado ni muda), na ujumbe huo unapowasili unaonyeshwa kama ujumbe wa "Kilio cha Usiku wa Manane," ambacho ni ongezeko tu la ule ujumbe uliokuwa umeanza kutiwa nguvu malaika aliposhuka.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Ujumbe ulipowasili, mgawanyiko kati ya wale waliokuwa wamekubali nafasi ya walinzi wakati wa kushuka kwa malaika, na wale waliokataa, ukakamilika kabisa. Mgawanyiko huo unatambulisha wakati ambapo wale mia moja arobaini na nne elfu wanatiwa muhuri, kabla ya kumiminwa kwa mvua ya masika bila 'upimaji' uliowekwa juu ya ile mvua ya masika iliyoanza wakati malaika aliposhuka.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Historia ya Wamileraiti ni kielelezo cha mvua ya mwisho wakati wa kutiwa muhuri kwa mia arobaini na nne elfu. Katika historia hiyo, mjadala wa Habakuki ulijikita katika ujumbe wa mvua ya mwisho, wa kweli na wa uongo. Paulo anatambua kundi moja kuwa wale walio na upendo wa ile kweli, na kundi lingine kuwa wale wanaopokea nguvu ya upotevu kwa sababu hawana upendo wa ile kweli, na kwa sababu wameamini "uongo."

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Harakati za Wamillerite zinawakilisha maendeleo ya kweli yanayoongezeka katika maarifa na nguvu kuanzia "wakati wa mwisho", hadi kufikia kumiminwa kwa Roho Mtakatifu katika "Kilio cha Usiku wa Manane". Harakati za Wamillerite zilitambua alama maalum za njia zinazolingana, kama vile "wakati wa mwisho", "kurasimishwa" kwa ujumbe kunakowakilishwa na "ongezeko la maarifa", "kuwezeshwa" kwa ujumbe kunakotiwa alama na malaika anayeshuka, "kukatishwa tamaa ya kwanza" kunakoanzisha mfano wa wanawali kumi, kumiminwa kwa Roho Mtakatifu kunakowakilishwa kama "Kilio cha Usiku wa Manane", na kisha "kukatishwa tamaa la pili", ambalo ni la mwisho, ambapo mlango mmoja wa enzi "unafungwa" na mlango mwingine wa enzi "unafunguliwa".

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> Mungu amewapa ujumbe wa Ufunuo 14 nafasi yao katika mstari wa unabii, na kazi yao haitakoma hadi mwisho wa historia ya dunia hii. Ujumbe wa malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, na unapaswa kwenda sambamba na huu unaofuata. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya hayo,’ alisema Yohana, ‘niliona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangazwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa.” Nyaraka za 1888, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Harakati za Wamileraiti, ambazo zinaakisi harakati za wale elfu mia moja arobaini na nne, ziliambatana na unabii wa miaka elfu mbili na mia tatu na wa miaka elfu mbili mia tano na ishirini katika Danieli sura ya nane, aya ya kumi na tatu na kumi na nne. "Wakati wa mwisho," uliwasili mwishoni mwa "nyakati saba" za ghadhabu ya Mungu dhidi ya ufalme wa kaskazini wa Israeli. Urasmishaji wa ujumbe wa Miller mwaka 1831, uliwasili miaka mia mbili na ishirini baada ya kutolewa kwa Biblia ya King James.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> Bwana Miller, kama wale waliotiwa msukumo na ujumbe huu katika nchi nyingine, mwanzoni alifikiri kutekeleza wito wake kwa kuandika na kuchapisha katika magazeti ya umma na katika vijikaratasi. Kwanza alichapisha maoni yake katika Vermont Telegraph, gazeti la Kibaptisti lililochapishwa mjini Brandon, Vt. Hili lilikuwa mwaka wa 1831.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Harakati za “wakati wa mwisho” wa malaika wa tatu zilifika mwaka 1989, mwishoni mwa miaka mia moja ishirini na sita tangu uasi wa mwaka 1863. “Mia moja ishirini na sita” ni ishara ya “nyakati saba.” Harakati zote mbili zilianza kwa utimizo wa “nyakati saba.”

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Ujumbe wa harakati ya malaika wa tatu uliwekwa rasmi mnamo mwaka 1996, kupitia utayarishaji wa mfululizo wa makala wenye kichwa The Time of the End, uliokuwa umechapishwa katika jarida liitwalo Our Firm Foundation. Makala hayo yalichapishwa miaka mia mbili ishirini baada ya Tamko la Uhuru la mwaka 1776. Ujumbe wa harakati zote mbili uliwekwa rasmi miaka mia mbili ishirini baada ya historia iliyohusishwa moja kwa moja na ujumbe uliowasili mwishoni mwa miaka mia mbili ishirini.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

Nambari "mia mbili na ishirini" inawakilisha muunganiko (kiungo) kati ya "mara saba" za ghadhabu ya Mungu dhidi ya ufalme wa kusini wa Yuda ulioanza mwaka 677 KK, na mwanzo wa miaka elfu mbili mia tatu ya Danieli sura ya nane, aya ya kumi na nne, mwaka 457 KK. Nambari mia mbili na ishirini inaunganisha unabii hizo mbili, na unabii hizo mbili ziliwasilishwa pamoja katika aya za msingi za Uadventista, ambazo ni Danieli sura ya nane, aya ya kumi na tatu na kumi na nne. Katika aya hizo Kristo alijitambulisha kinabii kama "yule mtakatifu fulani," ambayo ni tafsiri ya neno la Kiebrania "Palmoni," linalomaanisha "Mhesabu wa Ajabu".

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Mhesabu wa Ajabu anatambulisha maono mawili yanayowakilisha mistari miwili ya unabii, katika zile zile aya mbili, ambazo Dada White anazitambua kuwa nguzo kuu ya Uadventista. Mwanzo huo unaunganishwa kwa kiungo cha mfano cha miaka mia mbili na ishirini hadi yanapotimizwa mwaka 1844. Sura ya pili ya Habakuki inamalizika kwa aya ya ishirini, hivyo ikiashiria idadi “mia mbili na ishirini” kwa usemi tofauti wa Mhesabu wa Ajabu, kwa kuwa aya hiyo inabainisha sifa ya msingi ya Siku ya Upatanisho ya mfano halisi iliyoanza tarehe hiyo.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 2:20.

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Vipindi viwili vya kinabii vinavyowakilisha nguzo kuu ya Uadventista, ambavyo vilianzishwa moja kwa moja na Mhesabu wa Ajabu, vimeunganishwa kwa kipindi cha miaka mia mbili na ishirini, na Yesu (Mhesabu wa Ajabu), ambaye siku zote huunganisha mwisho wa jambo na mwanzo wake, aliutia alama mwisho wao tarehe 22 Oktoba 1844 kwa nambari mia mbili na ishirini.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Harakati ya malaika wa kwanza, kama ilivyo kwa harakati ya malaika wa tatu, ilianza katika ‘wakati wa mwisho’ (1798 na 1989 mtawalia), ambapo ‘mara saba’ ya Mambo ya Walawi sura ya ishirini na sita hutambuliwa. Alama ya njia inayofuata katika historia zote mbili inaainishwa na hitimisho la miaka mia mbili na ishirini, ambalo pia ni sifa ya kinabii ya ‘mara saba’, kwa kuwa sehemu za kuanzia za maono hayo mawili (chazon na mareh) zinawakilisha kipindi cha miaka mia mbili na ishirini kinachoviunganisha.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

Uchapishaji wa Biblia ya King James mnamo 1611, kufanywa rasmi kwa ujumbe wa Miller kama ulivyochapishwa katika gazeti la Vermont Telegraph, kutolewa kwa Tangazo la Uhuru, na kuchapishwa kwa The Time of the End katika jarida la Our Firm Foundation, vyote vilikuwa machapisho. Mwanzo na mwisho wa vipindi vyote viwili vya miaka mia mbili na ishirini vinawakilisha chapisho kama alama ya kihistoria. Nambari "mia mbili na ishirini" ni ishara ya kiungo cha kinabii, na machapisho yale manne yote yanaunganishwa kwa kuwa ni machapisho, na pia kwa ujumbe unaowakilishwa kama "kuongezeka kwa maarifa" katika historia zao husika.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

Biblia ya mwaka 1611, inawakilisha uwasilishaji wa injili kutoka katika mabaraza ya mbinguni kwa wanadamu. Ujumbe wa Miller uliwekwa katika muktadha wa unabii wa wakati, na chati mbili takatifu za Habakuki hufanya iwe rahisi kutambua kwamba ujumbe wa Miller ulionyeshwa kimchoro kwa mistari ya historia. "Vermont" ina maana ya "mlima wa kijani", na kulingana na uvuvio "kijani" ni ishara ya imani.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> "Ndoto hii ilinipa tumaini. Ile kamba ya kijani iliwakilisha imani katika mawazo yangu, na uzuri na urahisi wa kumtumainia Mungu ukaanza kuchomoza katika nafsi yangu." Uzoefu na Mafundisho ya Kikristo, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Ujumbe wa Miller ulifanywa rasmi na kutolewa kutoka kwa kanisa la waaminifu, maana "mlima" katika siku za mwisho ni "kanisa".

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Itakuwa katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, utainuliwa juu ya vilima; na mataifa yote yatamiminika kwake. Na watu wengi watakwenda na kusema, Njooni, na tuukwee mlima wa Bwana, nyumbani mwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutatembea katika mapito yake; kwa maana kutoka Sayuni itatoka sheria, na neno la Bwana kutoka Yerusalemu. Isaya 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Ujumbe wa majaribio uliowekwa rasmi wa Miller ulitoka katika kanisa la waaminifu, na chapisho lijulikanalo kama The Telegraph linawakilisha ujumbe kutoka mbinguni kama ilivyofanya Biblia ya King James, kwa kuwa neno “telegraph,” ambalo limetokana na maneno mawili ya Kigiriki, humaanisha ujumbe kutoka mbali. Neno la kwanza (tele) lina maana ya “mbali,” na neno la pili (grapho), “kuandika au kurekodi.” Pamoja yanamaanisha “kuandika au kutuma kwa mbali.” Mwaka 1611, Mungu, kupitia kuchapishwa kwa Biblia ya King James, aliwasilisha ujumbe Wake kutoka mbinguni, na mwishoni mwa miaka mia mbili na ishirini, ujumbe wa Miller, ambao kwa mara ya kwanza uliwekwa rasmi mwaka 1831 katika Vermont Telegraph, pia uliwasilisha ujumbe wa Mungu kutoka mbinguni. Ujumbe huo ulikuwa “kuongezeka kwa maarifa” kulikofunguliwa katika “wakati wa mwisho” mwaka 1798, na jambo hilo kisha likazalisha mchakato wa majaribio wa hatua tatu kwa kizazi hicho. Historia hiyo ilikuwa mfano wa historia ya Future for America.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

Tamko la Uhuru la mwaka 1776 linawakilisha mwanzo wa mnyama wa nchi wa Ufunuo kumi na tatu. Linawakilisha mwanzo wa Marekani, na kwa kufanya hivyo hutambulisha kizuizi cha uhuru mwishoni mwa Marekani. Ujumbe wa Future for America (kama jina linavyopendekeza), hutambulisha ule mwisho unaoonyeshwa kwa mfano katika mwanzo kupitia kuchapishwa kwa Tamko la Uhuru. Miaka mia mbili na ishirini baadaye, mwaka 1996, huduma iliyokuwa imetoa jarida la The Time of the End ilipokea chombo cha kisheria ambacho hapo awali kilikuwa kimeitwa Future for America. Mwaka huo, jarida la The Time of the End, ambalo liliundwa na makala zilizokuwa zimechapishwa katika chapisho liitwalo Our Firm Foundation, lilichapishwa.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

Jina la huduma Future for America linazungumzia historia ya Azimio la Uhuru, kwa kuwa nyaraka hiyo iliashiria mwanzo wa Marekani, na Yesu daima huonyesha mwisho kwa kutumia mwanzo. Kichwa cha chapisho hicho, The Time of the End, kinazungumzia “wakati wa mwisho” wa mwaka 1989, na pia mwisho wa muda wa rehema wakati Mikaeli anaposimama. Ujumbe uliowekwa katika mfumo rasmi katika chapisho hilo (Danieli sura ya kumi na moja, aya ya arobaini hadi arobaini na tano) ulifunuliwa wakati wa kusambaratika kwa Umoja wa Kisovyeti mnamo 1989 (wakati wa mwisho), na aya zilizofunuliwa zinawasilisha mfuatano wa historia unaoendelea kutoka 1989 hadi aya ya kwanza ya sura ya kumi na mbili, ambayo inaonyesha kwamba Mikaeli anasimama na muda wa rehema wa wanadamu unafungwa.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

Kuanzia kuchapishwa kwa Tamko la Uhuru mnamo 1776 hadi kuchapishwa kwa jarida The Time of the End, ni sawa na miaka mia mbili na ishirini, na mwanzo na mwisho vinashughulikia mada zilezile za kinabii. Kuchapishwa kwa The Time of the End kulikusanywa kwa sura ambazo hapo awali zilichapishwa kama makala katika chapisho Our Firm Foundation, na kunawakilisha ukweli wa kinabii kwamba bila kushikilia kweli za msingi za harakati ya Wamileraiti (ambazo ndizo "msingi wetu imara"), haiwezekani kuelewa "kuongezeka kwa maarifa" katika "wakati wa mwisho" mnamo 1989.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

Alama ya njia inayoitwa “wakati wa mwisho,” na alama ya njia inayowakilisha “kuwekwa rasmi” kwa ujumbe katika historia sambamba za harakati za malaika wa kwanza na wa tatu, zote mbili zinajumuisha vipengele vya kinabii vya “mara saba” za Walawi sura ya ishirini na sita. Alama ya njia inayofuata katika historia sambamba ni kutiwa nguvu kwa ujumbe, kama kunavyoashiriwa na kushuka kwa aidha malaika wa Ufunuo sura ya kumi, tarehe 11 Agosti, 1840, au malaika wa Ufunuo sura ya kumi na nane, tarehe 11 Septemba, 2001. Utimizaji wa ole wa pili wa Ufunuo sura ya tisa ulimshusha malaika wa Ufunuo sura ya kumi, na utimizaji wa ole wa tatu wa Ufunuo sura ya kumi ulimshusha malaika wa Ufunuo sura ya kumi na nane.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Katika historia sambamba mvua ya masika huanza "kunyunyiza" wakati malaika anaposhuka. Katika wakati huo ujumbe "unatiwa nguvu" kwa uthibitisho wa tukio lililotabiriwa. Kwa Wamileri ilikuwa ni kukoma kwa utawala wa Dola ya Uthmani katika utimilifu wa unabii wa wakati wa Uislamu wa Ole wa pili katika Ufunuo sura ya tisa, aya ya kumi na tano. Kwa harakati ya mia arobaini na nne elfu ilikuwa ni "kukasirika kwa mataifa," unabii wa Uislamu wa Ole wa tatu ulioko katika wakati wa tarumbeta ya saba katika Ufunuo kumi, aya ya saba, uliotimia wakati majengo makubwa ya Jiji la New York yalipoangushwa.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Kila moja ya alama kuu za njia za historia sambamba ina uhusiano wa moja kwa moja na kazi ya Mhesabu wa Ajabu, anayotia sahihi yake juu ya uhusiano wa maono mawili yanayowakilisha miaka elfu mbili na mia tatu, na miaka elfu mbili mia tano na ishirini. Walinzi wa kinabii wanaoinuliwa wakati wa kushuka kwa malaika hupiga tarumbeta ya onyo inayojumuisha ujumbe kwa Laodikia, ambao, mwaka 1856, ulihusishwa moja kwa moja na kufunuliwa kwa nuru iliyo kuu ya “mara saba.” Alama ya njia ya mbao mbili za Habakuki, zinazowakilishwa na chati za waanzilishi za 1843 na 1850, ambazo zote huonyesha kwa mchoro “mara saba,” ilitokea kati ya kushuka kwa malaika na “kukatishwa tamaa kwa kwanza” katika kila historia sambamba.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

Alama ya njia ya “wakati wa kusubiri” imeunganishwa moja kwa moja na utabiri ulioshindwa wa 1843, ambao ulikuwa utabiri wa utimilifu wa miaka elfu mbili na mia tatu, na pia miaka elfu mbili mia tano na ishirini. Ujumbe wa Kilio cha Usiku wa Manane ulikuwa ni utambulisho wa utimilifu wa karibu wa vipindi vile viwili vya wakati wa kinabii. “Mlango” wa enzi uliofungwa katika alama ya njia ya mwisho unatambua utimilifu wa vipindi vile viwili vya kinabii, na unaonyesha mahali ambapo tarumbeta ya saba au ya Yubile inaanza kupigwa. Kila alama ya njia katika kila historia imeunganishwa moja kwa moja na “mara saba,” na “mara saba” inawakilisha uzi unaofunga historia hizo mbili pamoja, na historia zote mbili zinawakilisha ujumbe wa mvua ya mwisho.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> "'Kwa wale wanaojikwaa kwa hilo neno, kwa kuwa hawatii,' Kristo ni mwamba wa kukwaza. Lakini 'jiwe walilolikataa wajenzi, hilo limefanywa kichwa cha pembe.' Kama lile jiwe lililokataliwa, Kristo katika utume Wake duniani alikuwa amevumilia kupuuzwa na kudhalilishwa. Alikuwa 'amedharauliwa na kukataliwa na watu; mtu wa huzuni, aliyezoea maumivu: ... Alidharauliwa, nasi hatukumstahi.' Isaya 53:3. Lakini wakati ulikuwa karibu ambapo Angetukuzwa. Kwa kufufuka kutoka kwa wafu Akatangazwa kuwa 'Mwana wa Mungu kwa uwezo.' Warumi 1:4. Katika kuja Kwake kwa pili Angefunuliwa kuwa Bwana wa mbingu na nchi. Wale waliokuwa sasa karibu kumsulubisha wangeutambua ukuu Wake. Mbele ya ulimwengu wote jiwe lililokataliwa lingekuwa kichwa cha pembe."

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> Na juu ya ‘yeyote itakayemwangukia, itamsaga kuwa unga.’ Watu waliomkataa Kristo walikuwa karibu kuona mji wao na taifa lao vikiangamizwa. Utukufu wao ungevunjika, na kutawanywa kama vumbi mbele ya upepo. Na ni nini kilichowaangamiza Wayahudi? Ilikuwa ni mwamba ambao, kama wangelijenga juu yake, ungekuwa usalama wao. Ilikuwa ni wema wa Mungu uliodharauliwa, haki iliyokataliwa, rehema iliyopuuzwa. Watu walijiweka kinyume na Mungu, na yote ambayo yangekuwa wokovu wao yaligeuzwa kuwa maangamizi yao. Yote ambayo Mungu aliyaamuru yawe kwa ajili ya uzima, waliyakuta kuwa ni kwa ajili ya mauti. Katika kitendo cha Wayahudi cha kumsulubisha Kristo kulikuwamo maangamizi ya Yerusalemu. Damu iliyomwagika Kalvari ilikuwa uzito uliowazamisha katika uharibifu wa dunia hii na ya ijayo. Ndivyo itakavyokuwa katika siku ile kuu ya mwisho, wakati hukumu itakapowangukia wanaokataa neema ya Mungu. Kristo, jiwe la kuwakwaza, ndipo atakapowatokea kama mlima wa kulipiza kisasi. Utukufu wa uso Wake, ambao kwa wenye haki ni uzima, utakuwa kwa waovu moto unaoteketeza. Kwa sababu ya upendo uliokataliwa, neema iliyodharauliwa, mwenye dhambi ataangamizwa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> "Kwa mifano mingi na maonyo yaliyorudiwa-rudiwa, Yesu alionyesha matokeo ambayo yangewapata Wayahudi kwa kumkataa Mwana wa Mungu. Katika maneno haya alikuwa akiwahutubia wote wa kila enzi wanaokataa kumpokea kuwa Mkombozi wao. Kila onyo ni kwao. Hekalu lililotiwa unajisi, mwana asiye mtiifu, wakulima wa uongo, wajenzi wenye dharau, yote yana mfanano katika uzoefu wa kila mwenye dhambi. Asipotubu, adhabu waliyoiashiria mapema itakuwa yake." The Desire of Ages, 599, 600.

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