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# The Book of Daniel - Number Twenty-Three

Kitabu cha Danieli - Nambari Ishirini na Tatu

The Scornful Men

Wanaume Wenye Dharau

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Dada White alibainisha kwamba wakati majengo makubwa ya Jiji la New York yatakapoangushwa, Ufunuo sura ya kumi na nane, mistari ya kwanza hadi ya tatu, itatimia.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Baada ya mambo haya nikaona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkubwa; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa sauti kuu, kwa nguvu nyingi, akasema, Babeli yule mkuu ameanguka, ameanguka, naye amekuwa makao ya mashetani, na ngome ya kila roho chafu, na kizimba cha kila ndege mchafu na mwenye kuchukiwa. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, na wafanyabiashara wa dunia wamejitajirisha kwa utele wa anasa zake. Ufunuo 18:1-3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Kufikia tarehe 11 Septemba 2001, "wafalme" wa dunia tayari walikuwa wamezini na Kanisa la Kirumi. Baada ya Vita vya Pili vya Dunia, Rais Harry S. Truman, kwa mara ya kwanza, mwaka 1951, alimteua balozi kwenda Vatikani. Jaribio lake la kuunda uhusiano wa kisiasa na upapa lilikataliwa moja kwa moja na Bunge la Marekani, lakini haikuwa hivyo miongo kadhaa baadaye, wakati Rais Ronald Reagan, mwaka 1984, alimteua balozi kwenda Vatikani. Kufikia mwaka 2001, mataifa yote yalikuwa yamezini na Vatikani kwa kuanzisha uhusiano wa kidiplomasia na kahaba wa Tiro.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Kufikia tarehe 11 Septemba 2001, "mataifa" yote yalikuwa yamekunywa divai ya ghadhabu ya uzinzi wake. Divai ya Babeli inawakilisha uongo wa aina mbalimbali unaoenezwa na upapa, lakini aina moja maalum ya divai inayotambuliwa katika mistari hii ni divai ya ghadhabu ya uzinzi wake. Ghadhabu ya upapa ni mateso yake dhidi ya wale ambao hakubaliani nao. Anatimiza mateso yake kwa kutumia nguvu za serikali kufanya kazi zake chafu. Divai ya ghadhabu yake ni chupa yake maalum ya upotovu inayowakilisha tendo la kutumia serikali dhidi ya wale anaowaona kuwa wazushi.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Katika kipindi kuanzia Agosti 11, 1840 hadi Oktoba 22, 1844, Uadventista wa Wamileraiti, uliokuwa umeitwa kutoka Enzi za Giza, na uliotenganishwa na makanisa ya Kiprotestanti ambayo wakati huo yaligeuka kuwa mabinti wa Roma, ukawa pembe ya kweli ya Kiprotestanti juu ya mnyama wa nchi aliyeibuka hivi karibuni. Petro anabainisha sifa za hao watu wapya waliochaguliwa na Mungu kama taifa.

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

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

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Kufikia tarehe 11 Septemba 2001, Kanisa la Waadventista wa Sabato lilikuwa tayari, na mara nyingi lilitumia muundo wa kisiasa wa serikali ya Marekani kuwashambulia wale ambao liliwahesabu kuwa wapotovu wa imani. Hata kabla ya mwaka 2001, Waadventista walikuwa tayari wamekunywa mvinyo maalum wa Babeli unaowakilisha matumizi ya nguvu za dola kuwashambulia wale waliowahesabu kuwa wapotovu wa imani.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efraimu ni ishara ya uasi wa Yeroboamu na wa ufalme wa kaskazini wa Israeli, na Isaya anaanza sura ya ishirini na nane akiita Kanisa la Waadventista wa Sabato walevi wa Efraimu.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Ole wa taji ya kiburi, kwa walevi wa Efraimu, ambao uzuri wao wa utukufu ni ua linalonyauka, lililo juu ya kichwa cha mabonde manono ya wale waliolemezwa na mvinyo! Tazama, Bwana ana mmoja mwenye nguvu na hodari, ambaye kama dhoruba ya mvua ya mawe na tufani ya kuharibu, kama mafuriko ya maji yenye nguvu yafurikayo, ataziangusha chini duniani kwa mkono. Taji ya kiburi, walevi wa Efraimu, watakanyagwa chini ya miguu; na uzuri wa utukufu, ulioko juu ya kichwa cha bonde nono, utakuwa ua linalonyauka, na kama tunda la mapema kabla ya kiangazi; ambalo aonaaye huliona; nalo, likiwa bado mkononi mwake, hulila mara. Siku hiyo Bwana wa majeshi atakuwa taji la utukufu, na kilemba cha uzuri, kwa mabaki ya watu wake, na roho ya hukumu kwa yeye aketiye kuhukumu, na nguvu kwa wale waigeuzao vita mpaka langoni. Lakini nao pia wamekosa kwa sababu ya mvinyo, na kwa kileo wamepotoka; kuhani na nabii wamekosea kwa sababu ya kileo, wamezidiwa na mvinyo, wamepotoka kwa kileo; wanakosea katika maono, wanajikwaa katika hukumu. Kwa maana meza zote zimejaa matapishi na uchafu, hata hapana mahali palipo safi. Isaya 28:1-8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Ole wa tatu ulifika tarehe 11 Septemba 2001, na ukaja juu ya "taji," likiwa linawakilisha uongozi wa "walevi wa Efraimu." Haukushambulia makao makuu ya kanisa huko Maryland kwa ndege iliyojaa mafuta, bali uliashiria kushindwa kwao kutambua kwamba kuwasili kwa Uislamu wa Ole wa tatu kulikuwa mwanzo wa ujumbe wa mvua ya mwisho wa malaika wa tatu. Mwanzo wa ule ule ujumbe na kazi ambao wanadai kwamba wameinuliwa ili kuutangaza. Wanatambuliwa si tu kama taji, linalowakilisha uongozi, bali kama "taji la kiburi," hivyo kutambua mojawapo ya madarasa mawili ya waabudu ambayo yalizalishwa na yanaendelea kuzalishwa katika mjadala wa Habakuki sura ya pili. Tarehe 11 Septemba 2001, walinzi wa Habakuki walichukua nafasi zao katika vita mlangoni.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Malango ya Yerusalemu ndiko kulikofanyika mwingiliano wa watu wa Yerusalemu. Vita vilivyoko milangoni vinawakilisha “mjadala” wa sura iliyotangulia ya Isaya, uliyoanza siku ya upepo wa mashariki (siku ya Uislamu). Makundi mawili ya waabudu wa Habakuki katika kifungu hicho yanawakilishwa na taji mbili. Walevi wa Efraimu, ambao tayari wakati huo walikuwa wametumia nguvu za dola kushinda hoja zao dhidi ya wale waliowahesabu kuwa wazushi, wanapinganishwa na taji la Bwana wa majeshi. Kristo anapowakilishwa kama Bwana wa majeshi, hilo ni ishara ya kazi yake kama kiongozi wa jeshi lake. Vita vilivyoko langoni ni mapigano yanayowakilishwa na mjadala juu ya teolojia ya kweli na ya uongo.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Si uongozi wa Mkutano Mkuu peke yake unaowakilishwa kama walevi wa Efraimu, bali pia makuhani (huduma ya kichungaji), na manabii (wanateolojia na waelimishaji) wamepotoka kwa sababu ya pombe kali. Kama Isaya anavyosema katika aya za mwanzo za unabii wake, ni kanisa zima.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Maono ya Isaya mwana wa Amozi, aliyoyaona kuhusu Yuda na Yerusalemu katika siku za Uzia, Yothamu, Ahazi, na Hezekia, wafalme wa Yuda. Sikilizeni, enyi mbingu, na usikie, Ee nchi; kwa maana Bwana amenena: Nimelea na kuwakuza wana, nao wameniasi. Ng’ombe amjua bwana wake, na punda zizi la bwana wake; bali Israeli haijui, watu wangu hawafahamu. Ole wa taifa la dhambi, watu wabebao uovu, uzao wa watenda maovu, watoto walioharibika; wamemwacha Bwana, wamemkasirisha Mtakatifu wa Israeli, wamegeuka nyuma. Kwa nini mpigwe tena? Mtaendelea kuasi zaidi na zaidi; kichwa chote kina maradhi, na moyo wote umedhoofika. Isaya 1:1-5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Taifa lenye dhambi limeugua, na limepita wakati ambao tiba yoyote ingeweza kutolewa ya kubadili moyo na akili yake. Isaya anabainisha kwamba walevi wako nje ya njia, nayo njia hiyo inabainishwa na Yeremia kuwa ni “njia za kale.” Tarehe 11 Septemba 2001, mvua ya mwisho ilianza kunyesha, na Yeremia anabainisha kwamba ni tunapotembea katika njia za kale—ambayo ndiyo “njia” ambayo walevi wako nje yake—ndipo tunapopata iliyosalia ya mvua ya mwisho.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, mkaone, mkaulize habari za mapito ya zamani, palipo njia iliyo njema, mkatembee humo, nanyi mtapata pumziko kwa nafsi zenu. Lakini walisema, Hatutatembea humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini walisema, Hatutasikiliza. Kwa hiyo, enyi mataifa, sikieni; nanyi, ee kusanyiko, jueni lililo miongoni mwao. Ee nchi, sikia: tazama, nitaleta uovu juu ya watu hawa, yaani matunda ya mawazo yao, kwa sababu hawakuyasikiliza maneno yangu, wala hawakuisikiliza sheria yangu, bali waliikataa. Yeremia 6:16-19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Walevi wa Efraimu walikuwa wamepotea njia kufikia tarehe 11 Septemba 2001, na waligeuka “nyuma kabisa” mnamo 1863, walipoanzisha mchakato wa kukataa “njia za kale.” Ni katika “njia za kale” ndipo pumziko na burudisho la mvua ya mwisho vinapatikana, na mvua hiyo ilianza wakati wenyewe ambapo “Ole” ulitangazwa juu yao. “Ole” wa tatu wa Uislamu haukutambulikana kwa taji ya fahari ya Efraimu, kwa kuwa walikuwa wamekataa kwa hatua kwa hatua kweli za msingi zinazoonyesha jukumu la Uislamu katika unabii. Yeremia anaonyesha kwamba wakati huo Bwana aliwainua walinzi, ambao ni walinzi wa Habakuki, nao wakawatangazia walevi wa Efraimu katika vita kwenye malango kwamba walihitaji kusikiliza sauti ya parapanda. “Ole” wa tatu uliowasili tarehe 11 Septemba 2001 ulikuwa parapanda ya saba.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Isaya anabainisha kwamba "wamepotea kwa pombe kali; wanakosea katika maono, wanajikwaa katika hukumu. Kwa maana meza zote zimejaa matapishi na uchafu, hata hakuna mahali palipo safi." Meza bandia, iliyotambulishwa mwaka 1863, ambayo ilifuta "mara saba," na ilihitaji kijikaratasi cha maelezo kuandamana nayo, inawakilisha toleo bandia la zile meza mbili takatifu za Habakuki, lakini "meza" bandia ambazo walevi wametumia zimejaa matapishi, nao wanakosea katika maono. Walinzi wa Habakuki na Yeremia waliambiwa kwamba, katika mjadala wa mbinu, walipaswa kuandika "maono" juu ya "meza," lakini meza bandia za walevi zinawasilisha maono yasiyo sahihi.

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

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

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Walevi wa Efraimu wamekataa sheria ya Mungu, lakini muktadha wa “mjadala,” wa vita vya langoni, ni sheria ya kinabii ya Mungu, kama inavyowakilishwa na mbinu iliyoanzishwa katika harakati ya malaika wa kwanza na wa tatu. Kwa mandhari ambayo Isaya ameweka katika mistari minane ya kwanza ya sura ya ishirini na nane, kisha anabainisha mbinu ambayo ndiyo mvua ya mwisho, na hasa anawatambua walevi kama “wanaume wenye dharau, wanaotawala” “katika Yerusalemu.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ni nani atakayemfundisha maarifa? Na ni nani atakayemfanya aelewe mafundisho? Ni wale waliokuwa wameachishwa maziwa, waliotwaliwa kutoka matitini. Kwa maana lazima iwe agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Kwa kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atanena na watu hawa. Ambao aliwaambia, Hili ndilo pumziko ambalo kwa hilo mnaweza kumpumzisha aliyechoka; na hili ndilo burudisho; lakini hawakutaka kusikia. Lakini neno la BWANA likawa kwao: agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguke chali, na kuvunjika, na kunaswa, na kukamatwa. Kwa sababu hiyo, sikieni neno la BWANA, enyi watu wenye dharau, ninyi watawala wa watu hawa walioko Yerusalemu. Kwa kuwa mmesema, Tumeingia agano na mauti, na pamoja na Kuzimu tupo katika mapatano; wakati fimbo ya kuadhibu ifurikayo itakapopita, haitatujilia; kwa maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumeficha nafsi zetu: Kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe la pembeni lenye thamani, msingi wa hakika; aaminiye hatakuwa na haraka. Tena nitaweka hukumu kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itafagia mbali kimbilio la uongo, na maji yatafurika yakaufunika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na Kuzimu hayatasimama; wakati ile fimbo ya kuadhibu ifurikayo itakapopita, ndipo mtakanyagwa nayo. Isaya 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

"Mjadala" hapa umefafanuliwa kwa maneno haya: "Ni nani atakayemfundisha maarifa? Na ni nani atakayemfanya aelewe mafundisho?" Neno "ni nani" linaelekezwa kwa wanafunzi watarajiwa, lakini mada ni kuhusu kuelewa mafundisho, ambayo ni maarifa. Wakati kitabu cha Danieli kinapofunuliwa, kunakuwa na ongezeko la maarifa, linalowakilisha uelewa ulioongezeka wa kweli za Neno la Mungu. Neno "mafundisho" linamaanisha mkusanyiko wa imani, kanuni, mafundisho, au sheria zinazounda mfumo fulani wa fikra au mwili wa maarifa. Ili kuelewa "mafundisho" ya kibiblia, inahitajika mbinu ya kibiblia ya kuunda huo mwili wa maarifa.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Mbinu hiyo inatambuliwa kama "kanuni lazima iwe juu ya kanuni, kanuni juu ya kanuni; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo." Mbinu iliyotambua Septemba 11, 2001 kama kuwasili kwa "Ole" wa tatu inategemea kuleta pamoja mstari wa kinabii wa "Ole" wa kwanza na mstari wa kinabii wa "Ole" wa pili, jambo linalotoa mashahidi wawili wa mstari wa "Ole" wa tatu. Mbinu hiyo ndiyo jaribio la "mjadala" linalozalisha makundi mawili ya waabudu, kwa kuwa "neno la Bwana lilikuwa kwao kanuni juu ya kanuni, kanuni juu ya kanuni; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, waanguke nyuma, wavunjike, wanaswe, na watwaliwe."

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Maanguko matano ya watu wenye dharau wanaotawala Yerusalemu yanawakilisha wanawali wapumbavu watano. Mbinu hiyo ni jaribio dhahiri, kwa maana walevi wa Efraimu walikataa njia za kale za Yeremia, wakakataa kusikiliza onyo la tarumbeta la walinzi, wakatengeneza majedwali bandia, na wakafanya agano na mauti; wakati huohuo wale waliovaa taji la Bwana wa majeshi katika vita vya lango walikuwa wakifanya agano la uzima.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Tarehe 11 Septemba 2001, mvua ya mwisho, ambayo ni pumziko na burudisho, ilianza kunyesha, na kutiwa muhuri kwa wale elfu mia arobaini na nne kulianza. Hilo lilianzisha mjadala kuhusu mbinu za walevi wa Efraimu, na mbinu zinazowakilishwa na mjumbe wa Eliya. "Wengi" wataanguka pamoja na walevi, lakini wachache watakaoteuliwa ni wale wanaomngoja Bwana.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Kwa maana Bwana alinena nami hivi kwa mkono hodari, akanifundisha nisitembee katika njia ya watu hawa, akisema, Msiseme, Muungano, kwa wote ambao watu hawa watasema, Muungano; wala msiogope hofu yao, wala msiwe na hofu. Mtakaseni Bwana wa majeshi, yeye mwenyewe; naye na awe hofu yenu, naye awe tisho lenu. Naye atakuwa mahali patakatifu; lakini atakuwa jiwe la kujikwaza na mwamba wa kukwaza kwa nyumba zote mbili za Israeli, mtego na tanzi kwa wenyeji wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa. Funga ushuhuda, tia muhuri sheria kati ya wanafunzi wangu. Nami nitamngoja Bwana, anayeficha uso wake kutoka kwa nyumba ya Yakobo, nami nitamtazamia. Isaya 8:8-17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Hakika kabisa Isaya anakubaliana na maneno yake mwenyewe, kwa hiyo wengi wanaoanguka katika sura ya ishirini na nane ni wale wale wanaoanguka katika sura ya nane. Katika sura ya nane tunapata kwamba kuanguka kwao kunatokea wakati wa kutiwa muhuri, ambao ulianza Septemba 11, 2001. Onyo la sura ya nane ni kutotembea katika “njia” ya watu hawa, kwa kuwa hao ni wale waliokataa kutembea katika njia ya Yeremia ya zile njia za kale, ambako ujumbe wa mvua ya mwisho upo. Wale wanaoanguka katika sura ya nane ni wale wanaotumainia muungano unaowakilisha divai maalum ya Babeli, unaowakilisha muungano wa kanisa na dola kwa madhumuni ya kupinga wale wanaoonekana kuwa wazushi. Kinachosababisha wajikwae katika sura ya nane ni jiwe la kujikwaa, linalowakilisha kukataliwa kwa kwanza kabisa kwa ukweli wa msingi mwaka 1863, “mara saba” za Walawi sura ya ishirini na sita, ambazo zilikataliwa na “wajenzi” mwaka 1863. Katika kukataa huko walirudi kwenye mbinu za Kiprotestanti zilizopotoka ili kukataa ujumbe uliotolewa na malaika kwa William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Katika sura ya ishirini na nane, kukataliwa kwa jiwe huleta hukumu ya pigo linalofurika, ambayo ni ishara ya kibiblia ya alama ya mnyama inayoanza wakati wa sheria ya Jumapili nchini Marekani, na kisha kufurika ulimwengu wote. Wakati wa sheria ya Jumapili, agano ambalo kanisa la Waadventista limefanya na "mauti" na "kuzimu" litafagiliwa mbali. Katika kuwafagilia mbali walevi wa agano la Efraimu na mauti, "kimbilio lao la uongo" litaondolewa. "Kimbilio la uongo" linaonyeshwa na mtume Paulo kama uongo unaoleta udanganyifu wenye nguvu, na udanganyifu wenye nguvu unaomiminwa juu ya watu wenye dhihaka wanaotawala Yerusalemu ni kwa sababu ya chuki yao dhidi ya kweli.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Yaani yule, ambaye kuja kwake ni kwa kadiri ya kutenda kazi kwa Shetani, pamoja na uwezo wote, na ishara, na maajabu ya uongo, na kwa udanganyifu wote wa udhalimu katika hao wanaopotea; kwa sababu hawakupokea upendo wa kweli, wapate kuokolewa. Na kwa sababu hiyo Mungu atawaletea nguvu ya upotevu, ili waamini uongo; ili wote ambao hawakuamini ile kweli, bali walipendezwa na udhalimu, wahukumiwe. Lakini imetupasa kumshukuru Mungu daima kwa ajili yenu, ndugu mliopendwa na Bwana, kwa sababu Mungu tangu mwanzo amewachagua mpate wokovu kwa kutakaswa kwa Roho na kwa kuamini ile kweli. Kwa ajili ya hayo aliwaita kwa injili yetu, ili mpate kuupata utukufu wa Bwana wetu Yesu Kristo. Basi, ndugu, simameni imara, mkashike mapokeo mliyofundishwa, kama kwa neno au kwa barua yetu. 2 Wathesalonike 2:9-15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

"Kimbilio la uongo," lililozalisha "nguvu ya upotevu," hatimaye huleta adhabu ya sheria ya Jumapili inayokuja hivi karibuni. Mtume Paulo anatambua kundi lisilolipenda kweli, na kundi linalotakaswa kwa kweli, hivyo akirejelea makundi mawili katika mjadala wa Habakuki sura ya pili. Katika sura ya ishirini na tisa, Isaya anaanza kwa kurudia mara mbili neno Arieli, ambalo ni jina jingine la Yerusalemu.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ole wa Arieli, Arieli, mji ambamo Daudi aliishi! Ongezeni mwaka juu ya mwaka; wachinje dhabihu. Isaya 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Kufanywa maradufu kwa kishara kwa “Ariel” (mji wa Yerusalemu) kunatangaziwa tena “ole.” Kuchinjwa kwa dhabihu kutoka “mwaka hadi mwaka” kunawakilisha uasi wa hatua kwa hatua ulioanza mwaka 1863. Mistari inayofuata inaeleza hukumu itakayofanyika juu ya Kanisa la Waadventista Wasabato katika kipindi cha mzozo wa sheria ya Jumapili. Katika mstari wa tisa “ajabu” inatambuliwa, inayosisitiza mjadala kuhusu mbinu, huku pia ikitambua hali ya uasi ya Uadventista kama kipengele cha ujumbe wa Kilio cha Usiku wa Manane, ambacho pia kinahusishwa na malaika wa pili kama inavyoonyeshwa na kufanywa maradufu kwa “Ariel” katika mstari wa kwanza.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Simameni, mkastaajabu; pigeni yowe, naam, pigeni yowe; wamelewa, lakini si kwa divai; wanayumba, lakini si kwa kileo. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, amezifumba macho yenu; yaani, manabii wenu na watawala wenu—waonaji—amewafunika. Na maono yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humkabidhi mtu aliye na elimu, wakisema, Tafadhali kisome; naye husema, Siwezi; maana kimetiwa muhuri. Na kile kitabu hukabidhiwa kwa mtu asiye na elimu, wakisema, Tafadhali kisome; naye husema, Mimi si msomi. Kwa sababu hiyo Bwana akasema, Kwa kuwa watu hawa wananikaribia kwa vinywa vyao, na kwa midomo yao wananiheshimu, lakini wameutenga moyo wao mbali nami, na kicho chao kwangu ni kile kilichofundishwa kwa maagizo ya wanadamu; kwa hiyo, tazama, nitaendelea kufanya kazi ya ajabu miongoni mwa watu hawa, naam, kazi ya ajabu na ya kushangaza; kwa maana hekima ya wenye hekima wao itapotea, na ufahamu wa wenye busara wao utafichwa. Isaya 29:9-14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Katika "mjadala" uliorekodiwa katika sura ya ishirini na saba, na unaowakilisha hoja ya mbinu sahihi dhidi ya mbinu potofu, ulevi wa wanaume wenye dhihaka wanaoutawala Yerusalemu unatambuliwa kuwa ni upofu unaozuia uongozi wa Uadventista kuelewa kitabu kilichotiwa muhuri. Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na sehemu ya kitabu inayofunuliwa muda mfupi kabla ya mlango wa rehema kufungwa ni Ufunuo wa Yesu Kristo. Inajumuisha kitendawili cha "wa nane aliye wa wale saba". Kinawakilishwa na "siri" ambayo Danieli alipewa aielewe katika sura ya pili. Ni "historia iliyofichwa" ya Ngurumo Saba. Ni ujumbe wa Uislamu wa "Ole" wa tatu, na ujumbe wa "Kilio cha Usiku wa Manane".

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Kitabu kimoja cha Danieli na Ufunuo kinapewa wale waliowakilishwa na Sanhedrini wakati wa Kristo, ambao wanaashiria mfumo wa uongozi unaodai kuusimamia na kuutetea ukweli wa Mungu, lakini mwishowe hushiriki katika kusulubishwa kwa Ukweli. Mfumo unaofananishwa na Sanhedrini ni wanaume wenye dhihaka wanaoitawala Yerusalemu. Wao hupewa kitabu kilichotiwa muhuri, na jibu lao la hadhi, la kielimu na la kitaaluma kuhusu maana ya kitabu hicho ni kwamba hawawezi kukisoma, kwa kuwa kimetiwa muhuri. Kisha kundi lililofunzwa kufuata tu wale waliotengwa kuwa viongozi hupewa kitabu kilekile, na jibu lao ni kwamba watalielewa tu iwapo wale wanaume wenye dhihaka wanaoitawala Yerusalemu, Sanhedrini wa siku za mwisho, watawaambia maana yake.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Mbinu iliyotolewa kwa William Miller, kisha kwa Future for America, ni alama ya njia katika historia ya kinabii. Ni alama ya njia inayotambua suala la mtihani wa maisha na mauti. Bila mbinu sahihi, ujumbe wa mvua ya masika ni “kama maneno ya kitabu kilichotiwa muhuri.” Bila ujumbe wa mvua ya masika, uzoefu unaozalishwa na ujumbe huo hauwezekani kupatikana. Mbinu hiyo ni mchakato wa kuleta mstari wa kinabii juu ya mstari wa kinabii, kutoka hapa katika Biblia, na kule katika Biblia. Mjadala kuhusu mbinu ulianza wakati ujumbe wa kwanza ulipopewa nguvu, katika historia za mwanzo na za mwisho za siku za mwisho.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Katika historia ya mwanzo ya harakati za Wamileraiti, mjadala ulianza tarehe 11 Agosti 1840, nao ukajirudiwa mwishoni mwa historia hiyo, katika kipindi ambacho harakati za Wamileraiti za Filadelfia zilibadilika na kuwa harakati za Wamileraiti za Laodikia. Mjadala huo ukaanza tena katika historia ya harakati za Laodikia za malaika wa tatu tarehe 11 Septemba 2001, nao unajirudiwa mwishoni mwa harakati hizo wakati harakati za Laodikia za malaika wa tatu zinapobadilika na kuwa harakati za Filadelfia za wale mia arobaini na nne elfu. Katika jaribio la mwanzo la Wamileraiti, na jaribio la mwisho la Wamileraiti, jaribio hilo liliwakilishwa na mbinu ya mjumbe wa Eliya. Yesu, akiwa Alfa na Omega, daima huonyesha mwisho kwa mwanzo.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Mbinu ya kuleta mstari juu ya mstari ndiyo tutakayotumia sasa tunapoanza kuzingatia sura ya nne na ya tano za Danieli katika makala ijayo.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> Hakuna mtu aliye na ujumbe wa kweli unaobainisha wakati ambao Kristo atakuja au asije. Iweni na hakika kwamba Mungu hampi mtu yeyote mamlaka ya kusema kwamba Kristo atachelewesha kuja kwake kwa miaka mitano, kumi, au ishirini. “Basi nanyi iweni tayari; kwa kuwa katika saa msiyodhani Mwana wa Adamu huja” (Mathayo 24:44). Huu ndio ujumbe wetu, yaani ule ule ambao malaika watatu wanaopaa katikati ya mbingu wanauhubiri. Kazi inayopaswa kufanywa sasa ni kuutangaza ujumbe huu wa mwisho wa rehema kwa ulimwengu ulioanguka. Uzima mpya unatoka mbinguni na kuwamiliki watu wote wa Mungu. Lakini migawanyiko itatokea kanisani. Makundi mawili yataibuka. Ngano na magugu hukua pamoja hadi wakati wa mavuno.

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> Kazi itazidi kuwa ya kina na kuwa ya dhati zaidi hadi mwisho kabisa wa wakati. Na wote wanaofanya kazi pamoja na Mungu watatetea kwa bidii sana ile imani iliyokabidhiwa kwa watakatifu mara moja tu. Hawataacha ujumbe wa sasa, ambao tayari unaangaza dunia kwa utukufu wake. Hakuna chochote chenye thamani ya kushindaniwa ila utukufu wa Mungu. Mwamba pekee utakaosimama ni Mwamba wa Enzi. Kweli kama ilivyo katika Yesu ni kimbilio katika siku hizi za upotovu....

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> Unabii umekuwa ukitimia, mstari juu ya mstari. Kadiri tunavyosimama imara zaidi chini ya bendera ya ujumbe wa malaika wa tatu, ndivyo tutakavyoelewa kwa uwazi zaidi unabii wa Danieli; kwa maana Ufunuo ni nyongeza ya Danieli. Kadiri tunavyokubali kwa ukamilifu zaidi nuru iliyowasilishwa na Roho Mtakatifu kupitia watumishi wa Mungu waliowekwa wakfu, ndivyo ukweli wa unabii wa kale utakavyoonekana wa kina zaidi na wa hakika, imara kama kiti cha enzi cha milele; tutakuwa na uhakika kwamba watu wa Mungu walinena waliposukumwa na Roho Mtakatifu. Wanadamu lazima wao wenyewe wawe chini ya ushawishi wa Roho Mtakatifu ili kuyaelewa matamko ya Roho kupitia manabii. Ujumbe huu ulipewa, si kwa ajili ya wale waliotoa unabii, bali kwa ajili yetu tunaoishi katikati ya matukio ya utimilifu wa unabii huo.

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> Nisingehisi kwamba ningeweza kuwasilisha mambo haya, kama Bwana asingekuwa amenipa kazi hii ya kuifanya. Kuna wengine mbali na wewe, na si mmoja wala wawili tu, ambao, kama wewe, wanafikiri kwamba wana nuru mpya, na wote wako tayari kuiwasilisha kwa watu. Lakini lingempendeza Mungu wakikubali nuru iliyokwisha kutolewa na kuenenda ndani yake, na kuweka msingi wa imani yao juu ya Maandiko, ambayo yanaunga mkono misimamo iliyoshikiliwa na watu wa Mungu kwa miaka mingi. Injili ya milele itatangazwa kupitia vyombo vya kibinadamu. Sisi tunapaswa kupiga mbiu ya ujumbe wa malaika ambao wanaonyeshwa wakiruka katikati ya mbingu, wakiwa na onyo la mwisho kwa dunia iliyoanguka. Ikiwa hatujaitwa kutoa unabii, tumeitwa kuamini unabii, na kushirikiana na Mungu katika kuleta nuru kwa akili za wengine. Hivyo ndivyo tunachojitahidi kufanya. Ujumbe Teule, kitabu cha 2, ukurasa 113, 114.

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