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# Rome Establishes the Vision - Number Eleven

Roma Inaweka Dira - Nambari Kumi na Moja

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Kuelewa matumizi ya mara tatu ya unabii: Septemba 11, 2001, na mchakato wa mwisho wa kujaribiwa kwa Uadventista wa Laodikia

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Kama vile tarehe 11 Agosti, 1840, ilivyothibitisha kanuni zilizopitishwa na Miller, baada ya tarehe 11 Septemba, 2001, wale waliokuwa radhi kuona waliona kwamba kanuni za kinabii zilizokubaliwa na Future for America ndizo mbinu za kweli za kibiblia za mvua ya mwisho, kama ilivyoainishwa katika Isaya sura ya ishirini na nane. Matumizi ya mstari wa mageuzi juu ya mstari wa mageuzi, kama yalivyoainishwa katika historia takatifu, yalithibitisha kwamba tarehe 11 Septemba, 2001, ilikuwa marudio ya tarehe 11 Agosti, 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Waliona kwamba malaika mwenye nguvu wa Ufunuo kumi aliposhuka mwaka 1840, hilo lilikuwa kielelezo cha kushuka kwake mwaka 2001. Malaika hao wawili walishuka wakati unabii kuhusu Uislamu ulipotimia. Kisha harakati hiyo ikakua huku wanaume na wanawake wakitikia ufanisi wa mbinu hiyo. Uongozi wa Waadventista Wasabato wa Laodikia uliachwa pembeni wakati wa mwisho mwaka 1989, na sasa kanisa hilo likaingia katika mchakato wake wa mwisho wa kujaribiwa, Bwana alipoanza kuteua harakati ya malaika wa tatu kuwa wasemaji Wake wa siku za mwisho.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Moja ya kanuni kuu miongoni mwa kanuni zilizotolewa kwa siku za mwisho ilikuwa matumizi ya unabii mara tatu. Hasa wakati huo, matumizi ya mara tatu ya yale "ole" matatu yaliuthibitisha kwa uwazi mkubwa tukio la 11 Septemba 2001. Ukweli huo ulipochunguzwa kwa uaminifu, wale ambao wakati huo walikuwa wakiongozwa kuelekea "njia za kale" za Yeremia, wakiwa na mioyo inayotafuta ukweli, walitambua kutimia kwa unabii, pamoja na uhalali wa kanuni za ufafanuzi wa unabii zilizokubaliwa na harakati ya malaika wa tatu.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

Ilikaonekana kwamba uelewa sahihi wa waasisi kuhusu historia ya ole wa kwanza wa Ufunuo sura ya tisa uliwakilisha Uislamu. Nabii wa uongo Mohammed alionekana kuwa mfalme wa historia hiyo. Katika historia hiyo Uislamu ungeishambulia Dola ya Kirumi, na mbinu yao ya vita ilitambuliwa mahsusi kuwa kushambulia ghafla na bila kutarajiwa. Katika muktadha huo ilieleweka kwamba mbinu yenyewe ya vita ya Uislamu ilitoa asili ya kilugha ya neno "assassin." Katika historia hiyo Uislamu ungewadhuru majeshi ya Roma, na kipindi hicho kilihitimishwa kwa mujibu wa unabii wa wakati wa miaka mia moja na hamsini. Unabii huo wa wakati ulipokoma mnamo Julai 27, 1449, unabii wa wakati na historia ya ole wa pili vikaanza.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Ilianza unabii mwingine wa wakati wa miaka mia tatu na tisini na moja na siku kumi na tano, uliomalizika tarehe 11 Agosti 1840. Katika historia hiyo mtawala aliyewakilisha kazi ya kinabii ya Uislamu alikuwa Ottman, ambaye alikuwa amefananishwa na Mohammed katika historia ya ole wa kwanza. Sura ya tisa yasema kwamba katika historia ya ole wa pili, Uislamu ungeua majeshi ya Roma. Wangeendelea kutumia aina ile ya vita, wakishambulia ghafla bila kutarajiwa, lakini katika historia hiyo baruti ilivumbuliwa na kutumiwa kwa mara ya kwanza, hivyo ole wa pili uliwakilisha aina ya vita iliyoonyeshwa na shambulio la ghafla la muuaji, na pia ilijumuisha vilipuzi.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Tarehe 11 Septemba 2001 ole wa tatu wa Uislamu ulivishambulia ghafla majeshi ya kiroho ya Roma kwa vilipuzi. Tukio hilo liliashiria mwanzo wa mfululizo kadhaa wa ukweli wa kinabii, lakini lilikuwa tayari limejengeka juu ya mashahidi wawili waliotangulia wa ole wa kwanza na wa pili. Tukio hilo lilionyesha wazi kwamba, kama vile ujumbe katika historia ya Wamillerite ulivyotiwa nguvu tarehe 11 Agosti 1840, wakati unabii wa Uislamu wa ole wa pili ulipotimizwa na malaika wa Ufunuo sura ya kumi akashuka, vivyo hivyo unabii wa Uislamu wa ole wa tatu ulipowasili, uliashiria kushuka kwa malaika wa Ufunuo sura ya kumi na nane katika tarehe hiyo.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Harakati za Future for America zikaonekana wakati huo, kwa wale waliokuwa tayari kuona, kuwa sambamba na harakati za Millerite. Uislamu wa ole la tatu ukawa kipengele kikuu cha ujumbe kuanzia wakati huo na kuendelea. Uvuvio ulifundisha waziwazi kwamba malaika wa Ufunuo aliposhuka mvua ya mwisho ingewasili.

> “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.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Simba wa kabila la Yuda alipoanza kufungua ufahamu mpana zaidi wa mvua ya mwisho, aliwaongoza watu wake kwenye kitabu cha Yoeli, ambacho ni rejea kuu ya mvua ya mwisho. Wakati huo baadhi ya wale wanaume waliokuwa wamejiunga na harakati baada ya tarehe 11 Septemba, 2001, walihitimisha kwamba wadudu wa Yoeli wanaoharibu mzabibu wa Mungu, na kupelekea kuamshwa kwa Mwito wa Usiku wa Manane, waliwakilisha Uislamu. Hawakuweza au hawakutaka kuona kwamba wadudu hao waliwakilisha Roma.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Nuru yenye nguvu iliyotokana na kutambua matumizi ya mara tatu ya unabii kuhusiana na ole tatu iliongeza uungaji mkono wa kimantiki usio mtakatifu kwa madai yao kwamba wadudu waliwakilisha Uislamu. Kama ilivyo siku zote, pindi tafsiri ya kibinafsi inapopewa nafasi, Maandiko hupotoshwa katika jaribio la kuutetea msingi wa uongo. Katika kazi yao ya kuutetea mtazamo wao walionyesha kwamba hawakuelewa kanuni ya mfano na halisi.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Katika masomo ya kitheolojia na ya kibiblia, istilahi "type" na "antitype" hutumika kueleza uhusiano kati ya vipengele viwili, ambapo kimoja hutangulia na kuashiria kingine. Dhana hii mara nyingi huangukia chini ya makundi mapana ya "kivuli" na "uhalisia."

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Mfano ni tukio, mtu, au taasisi katika Agano la Kale linaloashiria mapema tukio, mtu, au taasisi linalolingana katika Agano Jipya. Hutumika kama mtangulizi wa kishara. Utimilifu wa mfano ni kutimia au kuthibitika kwa mfano huo. Huo ndio uhalisia uliokuwa umeashiriwa na mfano huo. Dhana ya "kivuli" na "kiini" inalingana na uhusiano kati ya mfano na utimilifu. "Kivuli" kinawakilisha (mfano), ilhali "kiini" kinawakilisha (utimilifu).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Basi mtu asiwahukumu kwa sababu ya vyakula, au vinywaji, au kwa sababu ya sikukuu, au ya mwezi mpya, au ya sabato; mambo hayo ni kivuli cha mambo yajayo; bali mwili ni wa Kristo. Wakolosai 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Kwa maana sheria, ikiwa na kivuli cha mema yajayo, wala si mfano halisi wa vitu vyenyewe, kamwe haiwezi, kwa zile sadaka walizozitoa mwaka baada ya mwaka bila kukoma, kuwafanya wakamilifu wale wanaokaribia. Waebrania 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Katika mzozo uliotokea baada ya 11 Septemba 2001 kuhusu Yoeli na kuhusu utambuzi sahihi wa Roma ya kipapa kama ilivyowakilishwa na wadudu wanne, jambo lililoainisha uharibifu wa hatua kwa hatua wa Uadventista wa Laodikia, wale waliodai kwamba wadudu hao walikuwa Uislamu hawakuweka tu msisitizo usiotakaswa juu ya matumizi mara tatu ya maole matatu, bali pia walirejea mifano iliyokuwa ikiashiria utimilifu wake halisi wa Roma, na kudai kwamba mifano hiyo kwa kweli ilimtambulisha Uislamu. Kwa kufanya hivyo, walitoa ushahidi kwamba ama hawakuielewa kwa kweli kanuni ya mfano na utimilifu wake, au waliamini kuwa kupotosha mifano hiyo kulikuwa njia inayofaa ya kuhalalisha ule mwisho.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Katika mjadala wa sasa kuhusu Roma, kuna tena ushahidi kwamba wale wanaoshikilia wazo potofu kwamba "wezi" wa Danieli sura ya kumi na moja, aya ya kumi na nne ni Marekani, hawafahamu ipasavyo matumizi matatu ya unabii wala kanuni ya mfano na utimilifu wake.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Walio na mtazamo kwamba “wanyang’anyi” ni Marekani wanapotafuta kutetea msimamo wao, wanatumia kanuni ya utumiaji mara tatu kuhusu Roma tatu, ili kudai kuthibitisha kwamba Roma ya kisasa, yaani dhihirisho la tatu la Roma, ni Marekani. Tukiamini kwamba hawatoi ushuhuda wa uongo kwa makusudi, na kwamba wanaonyesha tu ujinga wa kipofu kuhusu kanuni za utumiaji mara tatu wa unabii, wanatumia sifa ya kinabii ya Roma mbili za kwanza na kudai kwamba sifa ya historia ya Roma ndiyo inayotambulisha Roma ya kisasa.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Roma ya kipagani ndiyo timizo la kwanza kati ya matimizo matatu ya kinabii ya Roma. Katika Danieli sura ya nane, Roma ya kipagani ni pembe ndogo ya kiume. Katika sura ya pili, Roma ya kipagani ni utawala wa dola. Katika Danieli sura ya saba, Roma ya kipagani inagawanyika kuwa ufalme wa sehemu kumi.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Udhihirisho wa pili wa Roma ni Roma ya kipapa, ambayo katika sura ya nane ni pembe ndogo ya kike, na ambayo katika sura ya pili ni utawala wa kanisa, na ambayo katika sura ya saba ni ile pembe inayosema makufuru na inayong'oa pembe tatu. Roma ya kipagani ni mamlaka moja, lakini Roma ya kipapa ni mamlaka ya aina mbili, ikiwakilisha kanisa la kipapa kama linalotawala siasa za dola za miundo ya kisiasa ya awali ya Roma ya kipagani. Mnamo mwaka 1798, mamlaka ya kipapa ilipokea jeraha lake la mauti, lakini haikuacha kuwa kanisa; iliacha tu kuwa mnyama wa unabii wa Biblia, kwa kuwa mamlaka ya kiraia ambayo hapo awali ilikuwa chini ya udhibiti wake iliondolewa.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Roma ya pili ni Roma ya Kipapa, na ilifanya kazi tu kama nguvu (mnyama) ya unabii wa Biblia ilipokuwa na uwezo wa kudhibiti nguvu za dola ili kutekeleza mipango yake ya kufuru. Roma ya kwanza ilikuwa nguvu moja, Roma ya pili ilikuwa nguvu ya mara mbili, na Roma ya tatu ni nguvu ya mara tatu. Maudhihirisho matatu ya Roma yanaongozwa na kanuni zilezile kama ilivyo kwa matumizi yote ya mara tatu ya unabii. Kinabii, kuna ole tatu, Babeli tatu, Roma tatu, na Eliya watatu. Kwa upande wa mfano na antitipu, maudhihirisho mawili ya kwanza ya mojawapo ya matumizi ya mara tatu ni mifano inayotoa kivuli cha utimilifu wa tatu, ambao ndio antitipu na kiini cha matumizi ya mara tatu ya unabii.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Kwa upande wa Roma, sifa za Roma mbili za kwanza zinaonyesha kuwa Roma ya kipagani na Roma ya kipapa zote zilimpa mtawala wao cheo cha Pontifex Maximus. Kwa hiyo, cheo cha mtawala wa Roma ya kisasa kingekuwa Pontifex Maximus, cheo ambacho hakijawahi kupewa rais yeyote wa Marekani. Roma mbili za kwanza zilishinda vikwazo vitatu vya kijiografia ili kuimarisha mamlaka juu ya kiti cha enzi katika kipindi chao maalum cha historia. Hakuna ushahidi kwamba Marekani ilishinda vikwazo vitatu vya kijiografia hadi kufikia mwaka 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Roma mbili za kwanza zilikuwa na kipindi mahususi kilichotambuliwa ambacho zingetawala kwa enzi kuu. Katika aya ya ishirini na nne ya Danieli sura ya kumi na moja, Roma ya kipagani inatambuliwa ikitawala kwa "muda," yaani miaka mia tatu na sitini, ambayo ilifanya hivyo kuanzia Vita vya Actium mwaka 31 KK hadi mwaka 330 BK. Mara kwa mara Roma ya kipapa inatambuliwa ikitawala kwa miaka elfu moja mia mbili na sitini baada ya pembe tatu kuondolewa, kuanzia mwaka 538 hadi 1798. Katika Isaya sura ya ishirini na tatu, Marekani inatambuliwa kuwa inatawala kwa miaka sabini ya mfano, kama siku za mfalme mmoja, lakini haikuwahi kuondoa vikwazo vitatu vya kijiografia kabla ya kutawala kwake kwa miaka sabini ya mfano.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Roma ya kisasa imewasilishwa kama inayoshinda vizuizi vitatu vya kijiografia vya mfalme wa kusini, nchi ya uzuri na Misri katika Danieli sura ya kumi na moja, aya za arobaini hadi arobaini na mbili, na wakati vizuizi hivyo vitatu vinashindwa na kutiishwa chini ya Roma ndipo vinaunda muungano wa mara tatu wa joka, mnyama na nabii wa uongo. Yohana pia anatufahamisha kwamba jeraha la mauti la mnyama wa kipapa limeponywa, na kwamba kisha anatawala kwa miezi arobaini na miwili ya mfano.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Nikaona moja ya vichwa vyake kana kwamba kimejeruhiwa hata kufa; na jeraha lake la mauti likapona; na dunia yote ikashangaa ikamfuata yule mnyama. Nao wakamsujudia yule joka aliyempa yule mnyama mamlaka; nao wakamsujudia yule mnyama, wakisema, Ni nani aliye kama yule mnyama? Nani awezaye kufanya vita naye? Naye akapewa kinywa cha kusema maneno makuu na makufuru; naye akapewa mamlaka ya kuendelea kwa miezi arobaini na miwili. Ufunuo 13:3-5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Mnyama anayetawala kwa miezi arobaini na miwili ya kiishara baada ya jeraha lake la mauti kuponywa ni mamlaka ya Kirumi.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Unabii wa Ufunuo 13 utangaza kwamba mamlaka inayowakilishwa na mnyama mwenye pembe kama za mwanakondoo itasababisha ‘dunia na wakaao ndani yake’ kuabudu upapa—huko ukiashiriwa na mnyama ‘aliye mfano wa chui.’ . .. Katika Dunia ya Kale na Dunia Mpya, upapa utapokea heshima kupitia heshima inayotolewa kwa taasisi ya Jumapili, ambayo inategemea tu mamlaka ya Kanisa la Roma.” Mzozo Mkuu, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Roma ya kipagani, ile Roma ya kwanza, ilitawala kwa mamlaka kuu kwa miaka mia tatu na sitini katika utimilifu wa Danieli sura ya kumi na moja, aya ya ishirini na nne, na ilifanya hivyo baada ya kuondoa vikwazo vitatu vya kijiografia katika utimilifu wa Danieli sura ya nane, aya ya tisa.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Roma ya Kipapa, ile Roma ya pili, ilitawala kwa mamlaka kuu kwa miaka elfu moja mia mbili na sitini katika utimilifu wa vifungu kadhaa vya Maandiko, na ilifanya hivyo baada ya kuondoa vizuizi vitatu vya kijiografia katika utimilifu wa Danieli sura ya saba, aya ya nane na ya ishirini.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Roma ya kisasa inamshinda mfalme wa kusini katika aya ya arobaini ya Danieli sura ya kumi na moja, kisha katika aya ya arobaini na moja inashinda nchi tukufu, na katika aya ya arobaini na mbili inashinda Misri. Roma ya kisasa ndiye mfalme wa kaskazini wa Danieli sura ya kumi na moja.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Roma ya kipagani, ile Roma ya kwanza, ilikuwa mamlaka mtesi, na Roma ya kipapa, ile Roma ya pili, ilikuwa mamlaka mtesi, na hivyo Roma ya kisasa itakuwa mamlaka mtesi.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Marekani itashiriki katika mateso ya tatu yatakayotekelezwa na Roma ya kisasa, lakini hili haimaanishi kwamba Marekani ndiyo mamlaka ya Kipapa; bali linaonyesha tu sifa ya uhusiano wa Marekani na mamlaka ya Kipapa katika siku za mwisho.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Wale wanaotaka kuhoji kwamba Marekani ndiyo "wezi wa watu wako" katika siku za mwisho hutumia matumizi ya mara tatu ya Roma tatu ili kuitambua kimakosa Marekani. Mbinu yenye dosari wanayotumia katika muktadha wa matumizi ya mara tatu inategemea kutambua sifa ya Roma mbili za kwanza, na kusisitiza kwamba sifa ya kinabii ya Roma, na si Roma yenyewe, ndiyo Roma ya tatu.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Wanatambua sheria ya kwanza ya kihistoria ya Jumapili ya Konstantino mnamo mwaka wa 321 BK, kisha sheria ya Jumapili ya Roma ya Kipapa mnamo mwaka wa 538 BK, ili kudai kwamba sheria ya Jumapili inayokuja hivi karibuni nchini Marekani inaitambulisha Marekani kama Roma ya kisasa, na pia wanachanganya tafsiri yao iliyo na dosari kwa kuhusisha onyo la Yesu la kukimbia wakati "chukizo la uharibifu" kilichotajwa na Danieli kinapotokea, na kulitafsiri kuwa sheria ya Jumapili. "Chukizo la uharibifu" alichozungumzia Yesu kinaelekeza kwenye sheria mbili za Jumapili katika siku za mwisho, lakini ni ishara tofauti kabisa kwa kuwa ni onyo la kukimbia, si onyo la kuepuka alama ya mnyama. Wazo lao lenye dosari halishughulikii hata kwamba kuna sheria mbili mahususi za Jumapili katika siku za mwisho.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Basi mtakapoona chukizo la uharibifu, lililonenwa na nabii Danieli, likisimama mahali patakatifu (asomaye na afahamu); ndipo walioko Uyahudi na wakimbilie milimani; aliye juu ya dari asishuke kuchukua chochote kutoka nyumbani mwake; wala aliye shambani asirudi nyuma kuchukua nguo zake. Ole wao wenye mimba, na wanaonyonyesha siku zile! Lakini ombeni ili kukimbia kwenu kusiwe wakati wa baridi, wala siku ya Sabato. Mathayo 24:15-20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Chukizo la uharibifu, lililotajwa na nabii Danieli,” lilikuwa ishara ambayo Yesu aliwapa watu wake iliyobainisha wakati walipaswa kukimbia kutokana na uharibifu wa Yerusalemu uliokuwa unakuja, wakati Roma ya kipagani ilipoizingira na kisha kuharibu patakatifu na mji kuanzia mwaka 66 hadi mwaka 70 BK.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> Yesu aliwaeleza wanafunzi waliokuwa wakimsikiliza hukumu ambazo zingeangukia Israeli waliopotoka, na hasa adhabu ya kulipiza kisasi ambayo ingewajia kwa sababu ya kumkataa na kumsulubisha Masihi. Ishara zisizotia shaka zingeitangulia kilele cha kutisha. Saa iliyohofiwa ingekuja ghafla na kwa upesi. Na Mwokozi aliwaonya wafuasi wake: 'Basi mtakapoona chukizo la uharibifu, lililonenwa na nabii Danieli, likisimama mahali patakatifu, (asomaye na afahamu:) ndipo wale walioko Uyahudi wakimbilie milimani.' Mathayo 24:15, 16; Luka 21:20, 21. Bendera za kipagani za Warumi zitakaposimamishwa katika eneo takatifu, ambalo lilienea mafurlongi kadhaa nje ya kuta za mji, ndipo wafuasi wa Kristo walipaswa kutafuta usalama kwa kukimbia. Ishara ya onyo itakapoonekana, wale wanaotaka kuokoka wasichelewe hata kidogo. . ..

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> "Hakuna Mkristo hata mmoja aliyeangamia wakati wa uharibifu wa Yerusalemu. Kristo alikuwa amewaonya wanafunzi Wake, na wote walioamini maneno Yake walikuwa wakiisubiri ishara iliyoahidiwa. ... Bila kukawia walikimbilia mahali pa usalama—mji wa Pella, katika nchi ya Perea, ng'ambo ya mto Yordani." Pambano Kuu, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Wakati mwaka 538 ulipokaribia, Wakristo wa enzi hiyo walitambua kwamba kanisa lilikuwa limepotoshwa kwa kufanya maridhiano na dini ya upagani, na kwa kuzingatia onyo la Kristo, pamoja na nuru iliyotolewa kupitia ushuhuda wa mtume Paulo katika Wathesalonike wa Pili, sura ya pili, walikimbilia katika nyika ya kinabii ya miaka elfu moja mia mbili na sitini.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> Lakini kabla ya kuja kwa Kristo, mabadiliko muhimu katika ulimwengu wa dini, yaliyotabiriwa katika unabii, yalipaswa kutokea. Mtume akasema: “Msifadhaike upesi akilini, wala msitaharuki, si kwa roho, wala kwa neno, wala kwa waraka kama utokao kwetu, kana kwamba siku ya Kristo iko karibu. Mtu yeyote asiwadanganye kwa njia yoyote; maana siku hiyo haitakuja, isipokuwa kwanza uasi uje, na yule mtu wa dhambi afunuliwe, mwana wa uharibifu; yeye apingaye na ajikwezaye juu ya yote yaitwayo Mungu, au ya kuabudiwa; hata aketi kama Mungu katika hekalu la Mungu, akijionyesha kuwa yeye ndiye Mungu.”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> Maneno ya Paulo hayakupaswa kutafsiriwa vibaya. Haikupaswa kufundishwa kwamba yeye, kwa ufunuo maalum, alikuwa amewaonya Wathesalonike juu ya kuja kwa Kristo mara moja. Msimamo wa namna hiyo ungesababisha mkanganyiko wa imani; kwa maana kukatishwa tamaa mara nyingi hupelekea kutokuamini. Hivyo mtume aliwaonya ndugu wasipokee ujumbe wa namna hiyo kana kwamba unatoka kwake, naye akaendelea kusisitiza ukweli kwamba nguvu ya kipapa, kama ilivyoelezwa waziwazi na nabii Danieli, bado ilipaswa kuinuka na kuanzisha vita dhidi ya watu wa Mungu. Hadi nguvu hii itakapokuwa imetekeleza kazi yake ya mauti na ya kufuru, ingekuwa bure kwa kanisa kutazamia kuja kwa Bwana wao. ‘Je, hamkumbuki,’ Paulo aliuliza, ‘kwamba, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya?’

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> Majaribu ya kutisha yalikuwa yakienda kuikumba kanisa la kweli. Hata wakati mtume alipokuwa akiandika, ile 'siri ya uovu' ilikuwa tayari imeanza kutenda kazi. Mambo ambayo yangetokea baadaye yangekuwa 'sawasawa na kutenda kwake Shetani, kwa uwezo wote na ishara na maajabu ya uongo, na katika udanganyifu wote wa udhalimu kwao wanaopotea.'

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘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.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> Kauli ya mtume kuhusu wale watakaokataa kupokea ‘upendo wa ukweli’ ni ya uzito wa pekee. ‘Kwa sababu hii,’ alitangaza juu ya wote watakaokataa kimakusudi ujumbe wa kweli, ‘Mungu atawapelekea upotoshaji wenye nguvu, ili waamini uongo; ili wote wahukumiwe ambao hawakuamini kweli, bali walipendezwa na udhalimu.’ Wanadamu hawawezi bila kuadhibiwa kukataa maonyo ambayo Mungu, kwa rehema, anawatuma. Kwa wale wanaoendelea kuyageuzia kisogo maonyo haya, Mungu huondoa Roho Wake, na kuwaacha kwa udanganyifu wanaoupenda. Matendo ya Mitume, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Muafaka kati ya upagani na kanisa ulikuwa ishara ya onyo iliyowafanya Wakristo wa enzi hiyo kujitenga na Roma ya kipapa, lakini inapaswa kuzingatiwa kwamba nuru ambayo Paulo alichangia kuhusu onyo la Yesu la kukimbia, ndilo andiko lile lile ambalo William Miller alikuja kuelewa kwamba ‘cha kila siku’ cha kitabu cha Danieli kilikuwa kinawakilisha Roma ya kipagani. Uhusiano wa kinabii kati ya Roma ya kipagani ikizuia, kisha kuondoka ili Roma ya kipapa ipande kwenye kiti cha enzi ulikuwa ukweli uliopaswa kueleweka, kwa maana matokeo ya kutoitambua uhusiano huo wa kinabii yangewaletea udanganyifu mkubwa wale wasioipenda kweli hiyo. Dada White anazungumzia historia hiyo hiyo:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> Ili wale waliodhamiria kubaki waaminifu wasimame imara dhidi ya udanganyifu na machukizo yaliyofunikwa kwa mavazi ya kikuhani na kuingizwa kanisani, ilihitajika mapambano ya kufa na kupona. Biblia haikukubaliwa kama kipimo cha imani. Fundisho la uhuru wa dini liliitwa uzushi, na waliolitetea walichukiwa na kupigwa marufuku.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> Baada ya mapambano marefu na makali, wale wachache waaminifu waliamua kuvunja ushirika wote na kanisa lililoasi iwapo bado lingekataa kujiondoa kutoka katika uongo na ibada ya sanamu. Wakaona kwamba utengano ulikuwa lazima kabisa ikiwa walitaka kulitii Neno la Mungu. Hawakuthubutu kuvumilia makosa yaliyoweza kuziangamiza roho zao wenyewe, na kuweka mfano ambao ungeiweka hatarini imani ya watoto wao na watoto wa watoto wao. Ili kupata amani na umoja walikuwa tayari kufanya maridhiano yoyote yaliyoendana na uaminifu kwa Mungu; lakini waliona kwamba hata amani ingekuwa ya bei ghali mno ikiwa ingepatikana kwa kuacha kanuni. Kama umoja ungeweza kupatikana tu kwa kusaliti kweli na haki, basi kuwe na tofauti, hata vita. Pambano Kuu, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Uhusiano wa kinabii kati ya Marekani na Upapa katika siku za mwisho umefananishwa, na kusisitizwa, kupitia utambuzi wa Paulo wa uhusiano kati ya Roma ya kipagani na Roma ya kipapa uliotangulia mwaka 538 Baada ya Kristo. Katika matumizi ya mara tatu ya Roma, Roma ya kipagani ilitimiza maneno ya Yesu yanayotambua chukizo la uharibifu kuwa ishara ya kukimbia, na Roma ya kipapa pia ilitimiza maneno ya Yesu. Dada White anabainisha utimilifu mwingine wa maneno ya Kristo.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> "Sasa si wakati wa watu wa Mungu kuelekeza mapenzi yao au kujiwekea hazina duniani. Wakati huo si mbali, ambapo, kama wanafunzi wa awali, tutalazimika kutafuta kimbilio katika maeneo ya ukiwa na ya upweke. Kama vile kuzingirwa kwa Yerusalemu na majeshi ya Kirumi kulivyokuwa ishara ya kutoroka kwa Wakristo wa Yudea, vivyo hivyo kuchukua mamlaka kwa upande wa taifa letu katika amri ya kulazimisha sabato ya kipapa kutakuwa onyo kwetu. Wakati huo ndipo wa kuondoka katika miji mikubwa, kama maandalizi ya kuiacha hata miji midogo, ili kwenda katika makazi ya faragha katika sehemu zilizotengwa miongoni mwa milima." Ushuhuda, juzuu ya 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Kwa Wakristo wa wakati wa Kristo, onyo lilibainisha ni lini wakimbie kutoka Yerusalemu. Katika karne ya tano na ya sita, onyo kwa Wakristo liliwaongoza wakimbilie nyikani.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Na yule mwanamke akakimbilia jangwani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini. . .. Na yule mwanamke akapewa mabawa mawili ya tai mkubwa, ili aruke kwenda jangwani, mpaka mahali pake, ambako anatunzwa kwa wakati, nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Na yule nyoka akatoa katika kinywa chake maji kama gharika nyuma ya yule mwanamke, ili amfanye achukuliwe na ile gharika. Nayo nchi ikamsaidia yule mwanamke, nayo nchi ikafungua kinywa chake, ikaimeza ile gharika ambayo joka alitoa kinywani mwake. Nalo joka likamkasirikia yule mwanamke, likaenda kufanya vita na waliobaki wa uzao wake, wanaozishika amri za Mungu, na walio na ushuhuda wa Yesu Kristo. Ufunuo 12:6, 15-17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo, kwa maana Yeye ni Alfa na Omega. Onyo la chukizo la uharibifu katika historia ya Roma ya Kipapa lilitambuliwa wakati mamlaka ya kipapa ilipotambuliwa kuwa imesimama mahali patakatifu.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Onyo hilo limeandikwa na Mathayo, Marko na Luka, na kila rejeo lina tofauti ndogo za maneno. Mathayo anasema, "Basi mtakapoliona lile chukizo la uharibifu, alilosema nabii Danieli, limesimama katika mahali patakatifu," na Marko anasema, "Mtakapoliona lile chukizo la uharibifu, alilosema nabii Danieli, likisimama mahali pasipostahili." Luka anasema, "Mtakapoiona Yerusalemu imezungukwa na majeshi, ndipo jueni ya kuwa uharibifu wake umekaribia. Ndipo wale walio katika Uyahudi na wakimbilie milimani."

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Shuhuda zote tatu zinatumika pamoja. Katika matumizi mahsusi zaidi, rejea ya Luka kuhusu Yerusalemu kuzingirwa na majeshi inatambua onyo kwamba wakati Roma ya kipagani ilipoanza mzingiro wake dhidi ya Yerusalemu mwaka 66 BK, Wakristo waliobaki Yerusalemu walipaswa kukimbia mara moja. Rejea ya Mathayo kuhusu “mahali patakatifu” inalingana na Paulo kumtambulisha “mtu wa dhambi” ambaye “anaketi katika hekalu la Mungu, akijionyesha kwamba yeye ndiye Mungu,” hivyo kuwakilisha utimizaji wa kipapa wa “chukizo la uharibifu.” Marko anabainisha chukizo la uharibifu likisimama mahali lisipostahili, nalo linaambatana na onyo la kukimbia lililopewa Uadventista katika siku za mwisho. Maonyo mawili yamehusishwa na amri kwamba yeyote anayelisoma onyo hilo aelewe, na yote yanazungumzia ishara iliyopaswa kuwajulisha Wakristo wa wakati huo wakimbie.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Matumizi potofu ya kanuni ya mara tatu, ambayo yanapotoshwa na wale wanaodai kwamba “waporaji wa watu wako” ni Marekani, yanabainisha kwamba wakati “chukizo la uharibifu” linapotimia katika sheria ya Jumapili nchini Marekani, sheria ya Jumapili itakapotekelezwa wakati huo itaitambulisha Marekani kama Roma ya Kisasa, kwa kuwa Roma ya kipagani na Roma ya kipapa zote ziliwahi kutekeleza sheria ya Jumapili.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Tatizo la matumizi hayo yenye kasoro ni kwamba sheria ya Jumapili ya Roma ya kipagani ilitokea mwaka 321 BK, lakini utimilifu wa Roma ya kipagani wa “chukizo la uharibifu” ulitimia mwaka 66 BK, miaka 255 kabla ya sheria ya Jumapili ya mwaka 321 BK. Vivyo hivyo, ule mwafaka uliozalisha “mtu wa dhambi” tayari ulikuwa ukitokea wakati wa Paulo, aliyesema, “siri ya uovu tayari yatenda kazi,” ilhali sheria ya Jumapili ya kipapa ilikuja zaidi ya karne nne baadaye. Mashahidi wawili wa kwanza katika matumizi mara tatu ya unabii huthibitisha sifa za utimilifu wa tatu wa siku za mwisho. “Chukizo la uharibifu” katika siku za mwisho, kwa mashahidi wawili wa kihistoria, na kumbukumbu tatu za kibiblia za maneno ya Kristo, linawakilisha onyo la kukimbia, si utekelezaji wa sheria ya Jumapili.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Katika makala inayofuata tutachambua kwa nini utumiaji huo una dosari katika muktadha wa kanuni zilizoanzishwa zinazohusishwa na matumizi ya mara tatu ya unabii, na kwa nini utambuzi wa sheria ya Jumapili katika muktadha wa onyo alilotoa Kristo ni upotoshaji wa historia ya kinabii.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> "Muafaka huu kati ya upagani na Ukristo ulisababisha kuibuka kwa 'mtu wa dhambi' aliyetabiriwa katika unabii kama anayempinga na kujiinua juu ya Mungu. Mfumo huo mkubwa mno wa dini ya uongo ni kazi bora ya uwezo wa Shetani—mnara wa juhudi zake za kujikalisha juu ya kiti cha enzi ili kuitawala dunia kulingana na mapenzi yake." Pambano Kuu, 50.

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