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# The Hour of God's Judgment is Come - Number One

Saa ya Hukumu ya Mungu Imefika - Nambari Moja

The Judgment of the Living and the Prophetic Significance of 9/11

Hukumu ya walio hai na umuhimu wa kinabii wa 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Kwa muda mrefu, kwa kweli, tangu mara tu baada ya 9/11, tumeendelea kufundisha kwa uthabiti kwamba hukumu ya walio hai ilianza mnamo 9/11. Tulielewa ukweli huu kutokana na ushuhuda mwingi wa kibiblia, uliounga mkono jambo hilo kutoka mielekeo tofauti kabisa. Tangu Julai 2023, tumeelewa maelezo mengi zaidi ya hukumu ya walio hai, iliyoanza mnamo 9/11, ikilinganishwa na maelezo yaliyogunduliwa muda mfupi baada ya 9/11. Kwa nini hukumu ya walio hai ilianza mnamo 9/11? Je, hukumu ya kibiblia ya walio hai ni nini?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Katika sura ya kwanza ya kitabu cha Ufunuo, sifa kuu inayotambuliwa ya Kristo ni kwamba Yeye ni Alfa na Omega, Mwanzo na Mwisho, wa Kwanza na wa Mwisho. Anatoa mfano wa sifa hiyo hiyo ya tabia Yake alipomwamuru Yohana aandike mambo yaliyokuwako, na kwa kufanya hivyo Yohana angekuwa pia akiandika mambo yatakayokuja. Yesu daima huonyesha mwisho tangu mwanzo. Ndivyo Alivyo.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Biblia inamtambua Yesu kuwa Neno. Kitabu cha kwanza katika Biblia, Mwanzo, kinamaanisha ‘mwanzo’. Kitabu cha mwisho cha Biblia ni Ufunuo, na kweli zilizowasilishwa kwa mara ya kwanza katika kitabu cha Mwanzo zinashughulikiwa katika kitabu cha Ufunuo. Mwanzo ni Alfa na Ufunuo ni Omega, na kwa pamoja ni Neno, na Neno ni Yesu, aliye Alfa na Omega. Sahihi ya Mungu, yaani Jina Lake, imeandikwa ndani ya kila kifungu cha unabii wa kibiblia. Sahihi hiyo inathibitisha kwamba nuru iliyo katika kifungu hicho ni kweli.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Ikiwa tafsiri ya kifungu cha unabii haibeba saini ya Mungu—ambayo ni jina Lake, yaani tabia Yake—basi tafsiri hiyo si sahihi. Kuna vipimo vingine ambavyo vinapaswa kutumika wakati wa kutafsiri Neno la kinabii la Mungu, lakini haidhuru mtu atumie kipimo gani, kipimo hicho kinapaswa kufafanuliwa ndani ya Neno la Mungu. Ikiwa hakuna vipimo vilivyotungwa na wanadamu, kutakuwa na tafsiri chache zilizotungwa na wanadamu. Basi, kwa nini? Na nini? Je, ni hukumu ya kibiblia ya walio hai iliyoanza mnamo 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Wakati Kristo anapojitambulisha katika kitabu cha Ufunuo, anajitambulisha kuwa mwanzo na mwisho, na anamtumia nabii Yohana kuonyesha kile ambacho sifa hiyo ya tabia Yake inawakilisha. Anabainisha kuwa ujumbe wa kitabu chote ni ufunuo wa Yeye mwenyewe. Anamwamuru Yohana aandike yale yaliyokuwapo wakati huo katika ulimwengu wa Yohana, na kwa kufanya hivyo Yohana angekuwa akiandika yale yatakayokuwapo mwishoni mwa dunia. Yohana alikuwa mmoja wa viongozi kumi na wawili mwanzoni mwa kanisa la Kikristo, na hivyo Yohana anaonyesha mwisho wa kanisa la Kikristo, unaowakilishwa na mia moja arobaini na nne elfu na umati mkubwa katika Ufunuo sura ya saba.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Mantiki ya Kibiblia ni hii: Yesu ni Neno, ambalo kwa hilo vitu vyote viliumbwa, Neno ambalo limekuwapo daima pamoja na Baba yake, naye pia ni Biblia, kwa kuwa Yeye ni Neno la Mungu. Sifa ya kwanza ya tabia ya Kristo inayowasilishwa katika ujumbe wa mwisho wa Neno la Mungu ni kwamba anaonyesha mwisho wa jambo kwa kutumia mwanzo wa jambo hilo hilo. Ikiwa ukweli huu kuhusu tabia ya Mungu hautatumika katika masomo ya Biblia ya mtu, hawawezi kwa kweli kujua hukumu ya walio hai ni nini, na kwa nini ilianza mnamo 9/11, na muhimu zaidi, kwa nini iko karibu kuisha.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Kama mfano wa kanuni ya Alfa na Omega, Israeli ya kale ni mfano wa Israeli ya kisasa; huu ni ukweli wa kinabii ambao pia unaweza kuelezwa kuwa Israeli halisi ni mfano wa Israeli ya kiroho. Haijalishi inavyoelezwa, Israeli ya kale iliyo halisi na Israeli ya kisasa ya kiroho zote zina mwanzo wa historia na mwisho wa historia. Tatu kati ya historia hizo nne zimeshapita, na sasa tuko katika historia ya nne na ya mwisho.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Historia tatu zilizopita zinawakilisha mashahidi watatu wa kizazi cha mwisho katika historia ya dunia. Historia hizo tatu zilizopita zinabainisha kizazi kinachoonyeshwa kama elfu mia moja arobaini na nne katika kitabu cha Ufunuo. Kuna mistari mingine ya kinabii ya historia inayohusu pia elfu mia moja arobaini na nne, lakini nambari ya elfu mia moja arobaini na nne inabeba uashiria wa kinabii kwamba elfu mia moja arobaini na nne ni wale wanaowakilishwa kinabii kwa kuzidisha makabila kumi na mawili ya Israeli wa kale halisi kwa wanafunzi kumi na wawili wa Israeli wa kisasa wa kiroho.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Kama mfano mwingine wa Alfa na Omega, malaika watatu wa Ufunuo sura ya kumi na nne wanawakilisha mwanzo na mwisho wa historia. Harakati ya Wamilleriti inawakilisha historia ya awali ya malaika watatu, na harakati ya wale elfu mia moja arobaini na nne inawakilisha historia mwishoni mwa ujumbe wa malaika wa tatu. Harakati ya alfa ilitangaza kufunguliwa kwa hukumu ya uchunguzi tarehe 22 Oktoba 1844. Harakati ya omega ilitangaza kufunguliwa kwa hukumu ya walio hai, ikibainisha mwanzo wake kuwa 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Mfano wa tatu wa Alfa na Omega, unaoweza kuungwa mkono kwa urahisi na uvuvio, ni kwamba mwanzoni—yaani katika vuguvugu la alfa la Wamileraiti—mfano wa wanawali kumi ulitimia kikamilifu, kwa kila nukta na herufi. Dada White anabainisha historia ya Wamileraiti katika kitabu “The Great Controversy” katika muktadha wa kutimia kwa mfano huo wakati huo. Anafundisha kwamba vuguvugu la omega la 144,000 pia litatimiza mfano wa wanawali kumi kwa kila nukta na herufi. Shuhuda tatu fupi za Kristo zinazounganisha mwisho na mwanzo.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Mwanzoni mwa Israeli ya kale, Bwana aliingia agano na Waebrania kama ilivyowakilishwa na damu juu ya miimo ya milango, ambayo bila shaka ni mara ya kwanza kabisa kilio cha usiku wa manane kutajwa katika Neno la Mungu. Ubatizo ni ishara ya uhusiano wa agano na Kristo, na Paulo anatufundisha kwamba Waebrania waliotoka Misri wote walibatizwa 'katika "wingu" na katika "Bahari ya Shamu".' Baada ya kuivuka bahari walipewa mana, ambayo, pamoja na mambo mengine, ni ishara ya Sabato ya siku ya saba katika muktadha wa kuwa jaribio.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“Mana” inawakilisha jaribio lao la kwanza, na walipofeli jaribio lao la kumi na la mwisho walipoukataa ujumbe wa Yoshua na Kalebu, Bwana akawakataa kama watu wake wa agano na akaingia agano na Yoshua na Kalebu. Walipoingia hatimaye katika Nchi ya Ahadi, desturi ya tohara haikufanywa kwa wale wanaume waliokuwa wamezaliwa katika kipindi cha miaka arobaini, kwa kuwa desturi hiyo ilisitishwa wakati wa uasi wa Kadeshi, na ikaanzishwa tena Kadeshi kabla tu ya kuingia. Hii ni sahihi ya Alfa na Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Miaka arobaini ya kutangatanga jangwani ilianza kwa uasi dhidi ya ujumbe wa Yoshua na Kalebu, na ikaishia kwa uasi wa Musa alipopiga Mwamba, na hivyo kupotosha tabia na kazi ya Mungu. Mwanzo wa Israeli ya kale unaonyesha mwisho wa Israeli ya kale.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Mwishoni mwa Israeli ya kale, Yesu akiwa "Mjumbe wa Agano" katika Malaki sura ya tatu, alikuja kuthibitisha "agano" na wengi kwa juma moja, kwa kutimiza Danieli sura ya tisa. Akiwa Mjumbe wa Agano, Kristo aliingia katika agano na kanisa la Kikristo katika historia hiyo hiyo ambapo aliwapita kando watu wa agano wa zamani. Hapo mwanzo wa Israeli ya kale kama watu wa agano wa Mungu, Bwana aliwapita kando watu wa agano wa awali na akaingia katika agano na watu wapya wateule. Alifanya jambo hilo hilo mwishoni mwa Israeli ya kale.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Ishara ya agano ni ndoa, na tangu kuzaliwa kwa Kristo hadi uharibifu wa Yerusalemu mwaka 70 BK, unabii unaonyesha talaka ya hatua kwa hatua kati ya Mungu na Israeli ya kale ya kimwili. Basi, talaka hiyo ilianza kutumika lini hasa, wakati wa kuzaliwa Kwake, kifo Chake, wakati Stefano alipigwa mawe, au wakati wa uharibifu wa Yerusalemu?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Wakati huo huo waabudu kutoka kila taifa walielekea hekaluni lililokuwa limewekwa wakfu kwa ibada ya Mungu. Likimetameta kwa dhahabu na vito vya thamani, lilikuwa taswira ya uzuri na adhama. Lakini Yehova hakuweza tena kupatikana katika jumba hilo la kupendeza. Israeli kama taifa lilikuwa limejitenga na Mungu. Kristo, karibu na mwisho wa huduma Yake duniani, alipotazama kwa mara ya mwisho sehemu ya ndani ya hekalu, alisema, ‘Tazameni, nyumba yenu imeachwa kwenu ukiwa.’ Mathayo 23:38. Hadi wakati huo alikuwa amekiita hekalu nyumba ya Baba Yake; lakini Mwana wa Mungu alipotoka ndani ya kuta hizo, uwepo wa Mungu uliondolewa milele kutoka hekaluni lililojengwa kwa utukufu Wake. Matendo ya Mitume, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Siku moja baada ya Maingilio ya Ushindi, Kristo alitangaza kwamba nyumba ya Myahudi ilikuwa ukiwa, na talaka ilikamilishwa. Hivyo, talaka ilikamilishwa jua lilipozama siku ya Maingilio ya Ushindi.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> Yerusalemu imekuwa kama mtoto wa uangalizi Wake, na kama vile baba mwororo aombolezavyo juu ya mwana mkaidi, ndivyo Yesu alivyolilia mji ule mpendwa. Nikuachaje? Ninawezaje kukuona umetolewa kwa maangamizi? Je, nikuache uende ukajaze kikombe cha uovu wako? Roho moja ina thamani kuu kiasi kwamba, ikilinganishwa nayo, dunia zote hufifia na kukosa maana; lakini hapa taifa zima lilikuwa karibu kupotea. Wakati jua lililokuwa likielekea upesi magharibi lingepotea machoni angani, siku ya neema ya Yerusalemu ingekuwa imekwisha. Wakati maandamano yalipokuwa yamesimama kwenye kilele cha Mlima wa Mizeituni, bado haikuwa kuchelewa mno kwa Yerusalemu kutubu. Malaika wa rehema wakati huo alikuwa akikunja mabawa yake ili kushuka kutoka kwenye kiti cha enzi cha dhahabu na kutoa nafasi kwa haki na hukumu inayokuja kwa haraka. Lakini moyo mkuu wa upendo wa Kristo uliendelea kuisihi Yerusalemu, iliyodharau rehema Zake, ikayapuuza maonyo Yake, na iliyokuwa karibu kuchovya mikono yake katika damu Yake. Kama Yerusalemu angalitubu tu, bado haikuwa kuchelewa. Wakati miale ya mwisho ya jua linalozama ilikuwa ikikawia juu ya hekalu, minara na vilele, je, hakuna malaika mwema angeweza kumwongoza apate upendo wa Mwokozi, na kuizuia hatima yake mbaya? Mji mzuri lakini usio mtakatifu, uliowapiga mawe manabii, uliomkataa Mwana wa Mungu, uliokuwa ukijifungia kwa kutotubu kwake katika minyororo ya utumwa; siku yake ya rehema ilikuwa karibu kuisha!

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> Mara nyingine tena Roho wa Mungu ananena na Yerusalemu. Kabla siku haijaisha, ushuhuda mwingine unatolewa kwa ajili ya Kristo. Sauti ya ushuhuda inainuliwa, ikiitikia mwito kutoka zamani za kinabii. Ikiwa Yerusalemu atasikia mwito huo, ikiwa atampokea Mwokozi anayeingia katika malango yake, huenda bado akaokolewa.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> Taarifa zimewafikia watawala huko Yerusalemu kwamba Yesu anakaribia mji akiwa na umati mkubwa wa watu. Lakini hawamkaribishi Mwana wa Mungu. Kwa hofu wanatoka kwenda kumlaki, wakitumaini kusambaratisha umati. Maandamano yanapokaribia kushuka Mlima wa Mizeituni, yanazuiliwa na watawala. Wanauliza chanzo cha shangwe kubwa zenye makelele. Wanapouliza, 'Huyu ni nani?' wanafunzi, wakiwa wamejazwa na roho ya uvuvio, wanajibu swali hili. Kwa maneno yenye ufasaha wanarudia unabii kuhusu Kristo:

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> Adamu atakuambia, ni uzao wa mwanamke utakaoponda kichwa cha nyoka.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> Muulizeni Ibrahimu, atawaambia, Ni ‘Melkizedeki, Mfalme wa Salemu,’ Mfalme wa Amani. Mwanzo 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> Yakobo atakuambia kwamba yeye ndiye Shilo wa kabila la Yuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Isaya atakuambia, 'Immanuel,' 'Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mkuu wa Amani.' Isaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> Yeremia atakuambia, Chipukizi la Daudi, 'Bwana haki yetu.' Yeremia 23:6.

> “Daniel will tell you, He is the Messiah.

> Daniel atakuambia, yeye ndiye Masihi.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> Hosea atakuambia, Yeye ni 'Bwana, Mungu wa majeshi; Bwana ni ukumbusho wake.' Hosea 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> Yohana Mbatizaji atakuambia, Yeye ni ‘Mwanakondoo wa Mungu aondoaye dhambi ya ulimwengu.’ Yohana 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> Yehova mkuu ametangaza kutoka katika kiti Chake cha enzi, 'Huyu ni Mwana Wangu mpendwa.' Mathayo 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> Sisi, wanafunzi wake, tunatangaza: Huyu ndiye Yesu, Masihi, Mkuu wa uzima, Mkombozi wa ulimwengu.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> "Na mkuu wa nguvu za giza anamtambua, akisema, 'Ninakujua wewe ni nani, Uliye Mtakatifu wa Mungu.' Marko 1:24." The Desire of Ages, 577-579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Historia ya Kuingia kwa Ushindi kwa Kristo iliwakilisha kwa mfano historia ya Kilio cha Usiku wa Manane katika kipindi cha Wamileraiti. Dondoo kutoka kwa Dada White inaonyesha kwamba wakati kuingia huko kulipoanza, watu waliingia chini ya uvuvio wa Roho Mtakatifu, kisha Kristo akasimama na akalia juu ya Yerusalemu. Baada ya hapo akaendelea na kuingia huko, kisha akakabiliwa na uongozi wa Kiyahudi. Ningependa kutenga sifa fulani za simulizi hii ili kutambua alama za njia zinazojirudia katika historia ya Wamileraiti. Lakini kwanza nataka kutoa hoja kuhusu mwanzo na mwisho. Tulichonukuu hivi punde kutoka kwa Dada White kinawakilisha mwisho wa sura, na ufunguzi wa sura inayofuata unasema yafuatayo.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Kuingia kwa shangwe kwa Kristo Yerusalemu kulikuwa kivuli kififu cha kuja Kwake juu ya mawingu ya mbinguni kwa nguvu na utukufu, katikati ya shangwe za malaika na furaha ya watakatifu. Ndipo maneno ya Kristo kwa makuhani na Mafarisayo yatatimizwa: 'Hamtaniona tangu sasa, hata mtakaposema, Amebarikiwa yeye ajaye kwa jina la Bwana.' Mathayo 23:39. Katika maono ya kinabii, Zekaria alionyeshwa siku ile ya ushindi wa mwisho; naye akaona pia hukumu ya wale ambao katika ujio wa kwanza walimkataa Kristo: 'Watanitazama mimi waliyemchoma, nao watamwombolezea, kama mtu amwombolezeaye mwanawe wa pekee, nao watakuwa na uchungu kwa ajili yake, kama mwenye uchungu kwa ajili ya mzaliwa wake wa kwanza.' Zekaria 12:10. Tukio hili Kristo aliliona mapema alipoona mji, akalia juu yake. Katika maangamizi ya muda ya Yerusalemu aliona maangamizi ya mwisho ya watu wale waliokuwa na hatia ya damu ya Mwana wa Mungu.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Wanafunzi waliona chuki ya Wayahudi kwa Kristo, lakini bado hawakuona ingepelekea nini. Bado hawakuelewa hali halisi ya Israeli, wala hawakutambua adhabu iliyokuwa itakuja kuanguka juu ya Yerusalemu. Hili Kristo aliwafunulia kwa somo la kielelezo lenye maana.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> Rai ya mwisho kwa Yerusalemu ilikuwa bure. Makuhani na wakuu walikuwa wamesikia sauti ya kinabii ya zamani ikirudiwa na makutano, wakijibu swali, 'Huyu ni nani?' lakini hawakuikubali kama sauti ya uvuvio. Kwa hasira na mshangao walijaribu kuwanyamazisha watu. Kulikuwa na maafisa Warumi katika makutano, na kwao maadui wake walimshtaki Yesu kuwa kiongozi wa uasi. Walidai kwamba alikuwa karibu kutwaa hekalu, na kutawala kama mfalme huko Yerusalemu. The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Jambo ambalo sikutaka kulikosa ni kwamba Kuingia kwa Ushindi kwa Kristo kule Yerusalemu kunaashiria si tu Mwito wa Usiku wa Manane wa historia ya Wamillerite, bali pia mwisho wa dunia. Kunahusishwa na kurudi kwa Kristo mwanzoni mwa kipindi cha miaka elfu kilichotajwa katika Ufunuo sura ya ishirini, na pia kurejea kwake pamoja na Yerusalemu Mpya mwishoni mwa kipindi hicho cha miaka elfu. Pia kunahusishwa na kifo cha waovu katika kurudi kwake kwa pili, na hukumu yao ya mwisho mwishoni mwa kipindi cha miaka elfu. Mwanzo wa aya ya mwisho unasema, "Mwito wa mwisho kwa Yerusalemu ulikuwa bure. Makuhani na watawala walikuwa wamesikia sauti ya kinabii ya zamani ikirejelewa na umati, kama jibu kwa swali, 'Huyu ni nani?' lakini hawakuikubali kama sauti ya Uvuvio."

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Mwito wa mwisho uliambulia patupu, na mwito huo uliwasilishwa kama "sauti ya kinabii ya zamani." Makutano katika siku za Kristo walikataa mwito wa mwisho uliotolewa kwao, kwa maana walikataa shauri la Yeremia la kurudi katika njia za kale. Walikatilia mbali pia mbinu ya mstari juu ya mstari, kwa kuwa wanafunzi walikuwa wamejibu swali la "Huyu ni nani," kwa kuwaleta pamoja mashahidi kadhaa, mstari juu ya mstari, hapa kidogo na pale kidogo.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Kristo anapoanza kuingia Yerusalemu, anasimama njiani. Huanza kwa utimilifu wa unabii wakati wanafunzi wanamletea Kristo punda wa kumpanda. Hakuwahi kupanda kipando chochote, na yule mnyama hakuwa amewahi kupandwa. Mantiki inaonyesha kuwa huu ni muujiza, maana ni mnyama gani huruhusu mpandaji mara ya kwanza, na ni nani anayeweza kujua jinsi ya kumwendesha punda ambaye hajawahi kupandwa kabla. Hii inafanana na wakati Wafilisti waliweka sadaka juu ya gari, pamoja na Sanduku la Agano, wakawafunga ng’ombe wawili waliokuwa wakiwanyonyesha ndama na ambao hawakuwa wamewahi kuvuta gari, nao mara moja wakawaacha ndama na kuanza safari ya kulirudisha Sanduku kwa Waebrania. Sanduku lilikuwa njiani kuelekea Yerusalemu, na Daudi alipolileta hatimaye Yerusalemu, aliashiria kuingia kwa shangwe kwa Kristo.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Mara tu Kristo alipompanda punda, watu walianza kutandaza mavazi yao barabarani, wakikata matawi ya mitende, nao wakapaza sauti wakisema, "Hosana, Mwana wa Daudi: Amebarikiwa ajaye kwa jina la Bwana! Hosana juu mbinguni." (Mathayo 21:9) Viongozi wakapinga na kumtaka Yesu anyamazishe umati. Wakaendelea mbele, naye Yesu akasimama kulia kwa ajili ya wanadamu waliopotea, wanaowakilishwa na Yerusalemu. Kisha maandamano yakaendelea, nao viongozi kwa mara nyingine wakaingilia kati, wakitaka kujua Yesu ni nani. Ndipo wanafunzi wakajibu kwa ushuhuda wa manabii, mstari baada ya mstari.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Historia tunayoichunguza sasa ilitanguliwa na ufufuo wa Lazaro, unaoashiria tukio la kwanza la kukatishwa tamaa katika mfululizo wa kinabii unaoonyeshwa katika mfano wa wanawali kumi, pamoja na Uza kugusa Sanduku, katika mfululizo wa kuingia kwa ushindi kwa Daudi katika Yerusalemu. Tukio la kwanza la kukatishwa tamaa linahusishwa na kipindi cha kusubiri, na Kristo alikawia aliposikia kwa mara ya kwanza kwamba Lazaro alikuwa mgonjwa, kama vile Daudi alivyokawia kwa kuliacha Sanduku mahali alipokufa Uza hadi baadaye alipolichukua tena. Lazaro alikufa, na baadaye akafufuliwa. Lazaro ndiye aliyeongoza punda ambaye Yesu alimpanda kuingia Yerusalemu.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Katika historia ya Wamillerite malaika wa pili alifika tarehe 19 Aprili 1844, wakati wa kukatishwa tamaa ya kwanza, ambayo iliashiria mwanzo wa wakati wa kukawia. Baada ya hapo Samuel Snow alianza kuendeleza hatua kwa hatua ujumbe wa Kilio cha Usiku wa Manane. Maendeleo ya hatua kwa hatua ya ujumbe huo yanawakilishwa na kuingia kwa Kristo katika Yerusalemu. Maendeleo ya kazi ya Snow pia yanawakilishwa katika safari za Sanduku, kuanzia kwa Wafilisti, hadi kwenye mkokoteni, kwa Uzzah, na hatimaye hadi Yerusalemu.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Muingilio una tangazo la mwanzo la watu wakati viongozi walipomwambia Kristo anyamazishe umati, likafuatwa na Kristo akilia, kisha tangazo la wanafunzi wakati viongozi wakaidi walipouliza Kristo ni nani. Dhihirisho la uvuvio miongoni mwa watu, lililosababisha mwitikio wa kwanza wa viongozi wakaidi, linarejelewa na wanafunzi wanapotoa "mstari juu ya mstari" wingi wa mashahidi wa kinabii kutoka zamani. Jua lilipozama siku hiyo, Israeli ya kale ilitalikiwa na Mungu.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Katika historia hiyo tunaambiwa kwamba wanafunzi hawakuelewa “adhabu ambayo ilikuwa kuangukia Yerusalemu.” “Adhabu” iliyokuwa “kuangukia Yerusalemu” ilionyeshwa kwa wanafunzi kwa “somo muhimu la kielelezo.” Somo hilo muhimu la kielelezo lilikuwa kulaaniwa kwa mtini. Uangamizi wa Yerusalemu, ambao wanafunzi bado hawakuwa wameuelewa, ulionyeshwa kupitia kulaaniwa kwa mtini, na pia kupitia mfano ambao Kristo alikuwa amefundisha hapo awali kuhusu mtini.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> Onyo hili ni la nyakati zote. Kitendo cha Kristo cha kulaani mti ambao kwa nguvu zake mwenyewe alikuwa ameuumba kinasimama kama onyo kwa makanisa yote na kwa Wakristo wote. Hakuna mtu anayeweza kuishi kulingana na sheria ya Mungu bila kuhudumia wengine. Lakini wapo wengi wasiouishi maisha ya Kristo yenye rehema na yasiyo ya ubinafsi. Baadhi ya wanaojiona kuwa Wakristo bora hawaelewi nini kilicho huduma kwa Mungu. Wanapanga na kutafakari ili kujipendeza. Hutenda wakizingatia nafsi zao tu. Muda una thamani kwao tu kwa kadiri unavyowawezesha kujinufaisha. Katika mambo yote ya maisha hili ndilo lengo lao. Si kwa ajili ya wengine bali kwa ajili yao wenyewe ndiko wanakohudumu. Mungu aliwaumba waishi katika ulimwengu ambamo huduma isiyo ya ubinafsi lazima itekelezwe. Aliwakusudia wawasaidie wanadamu wenzao kwa kila njia iwezekanayo. Lakini nafsi ni kubwa mno kiasi kwamba hawaoni kitu kingine chochote. Hawana uhusiano na binadamu wenzao. Wanaoishi hivyo kwa ajili ya nafsi ni kama mti wa mtini, uliojidai kwa kila namna, lakini haukuwa na matunda. Huzingatia taratibu za ibada, lakini bila toba wala imani. Kwa kukiri wanaiheshimu sheria ya Mungu, lakini utii unakosekana. Husema, lakini hawatendi. Katika hukumu iliyotamkwa juu ya mti wa mtini, Kristo anaonyesha jinsi kujifanya huku kwa ubatili kunavyomchukiza machoni pake. Hutangaza kwamba mwenye dhambi aliye wazi ana hatia ndogo kuliko yule adaiye kumtumikia Mungu, lakini ambaye hazai matunda kwa utukufu wake.

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> “Mfano wa mtini uliotolewa kabla ya ziara ya Kristo mjini Yerusalemu ulikuwa na uhusiano wa moja kwa moja na funzo alilolifundisha alipoulaani mti usiozaa matunda.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Baada ya makabiliano ya mwisho na viongozi, Yesu alijitenga ili kuomba usiku kucha, kisha asubuhi alipokuwa akipita karibu na mtini, aliulaani.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> Haikuwa msimu wa tini zilizoiva, isipokuwa katika maeneo fulani; na katika nyanda za juu kandokando ya Yerusalemu ingeweza kusemwa kwa kweli, 'Wakati wa tini bado haukuwa umefika.' Lakini katika shamba la matunda alikofika Yesu, mti mmoja ulionekana kuwa umeendelea kuliko mingine yote. Ulikuwa tayari umefunikwa na majani. Asili ya mti wa tini ni kwamba kabla ya majani kuchipuka, tunda linalokua hujitokeza. Kwa hiyo mti huu uliokuwa na majani tele uliashiria kuwepo kwa matunda yaliyoendelea vizuri. Lakini mwonekano wake ulidanganya. Alipokagua matawi yake, kuanzia tawi la chini kabisa hadi kijitawi cha juu kabisa, Yesu akakuta 'majani tu.' Ulikuwa wingi wa majani ya kuonekana tu, hakuna zaidi.

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Kristo alitamka juu yake laana ya kuinyauusha. 'Hakuna mtu atakayekula tunda lako tena, tangu sasa hata milele,' akasema. Asubuhi iliyofuata, Mwokozi na wanafunzi wake walipokuwa tena njiani kuelekea mjini, matawi yaliyokauka na majani yaliyolegea yalivutia uangalifu wao. 'Bwana,' akasema Petro, 'tazama, mtini ulioulaani umenyauka.'

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> Kitendo cha Kristo cha kulaani mtini kiliwashangaza wanafunzi. Kwao, hili lilionekana halikufanana na njia zake wala matendo yake. Mara nyingi walikuwa wamemsikia akitangaza kwamba hakuja kuihukumu ulimwengu, bali ulimwengu upate kuokolewa kupitia kwake. Walikumbuka maneno yake, 'Mwana wa Adamu hakuja kuangamiza roho za watu, bali kuziokoa.' Luka 9:56. Matendo yake ya ajabu yalifanyika kurejesha, kamwe si kuangamiza. Wanafunzi walikuwa wamemjua tu kama Mrejeshaji na Mponyaji. Kitendo hiki kilikuwa cha pekee. Lengo lake lilikuwa nini? Walihoji.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Mungu 'hupendezwa na rehema.' 'Kama niishivyo,' asema Bwana Mungu, 'sina furaha katika mauti ya mtu mwovu.' Mika 7:18; Ezekieli 33:11. Kwake kazi ya uharibifu na kutangaza hukumu ni 'kazi ya ajabu.' Isaya 28:21. Lakini kwa rehema na upendo huinua pazia la wakati ujao, na kuwafunulia wanadamu matokeo ya mwendo wa dhambi.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> Kulaaniwa kwa mtini kulikuwa mfano uliotendwa. Mti ule tasa, ukijionyesha kwa majani yake ya majivuno mbele ya Kristo mwenyewe, ulikuwa ishara ya taifa la Wayahudi. Mwokozi alitaka kuwafafanulia wanafunzi Wake chanzo na uhakika wa maangamizi ya Israeli. Kwa kusudi hilo aliupa mti ule sifa za maadili, na kuufanya kuwa mfasiri wa kweli ya Kimungu. Wayahudi walisimama wakijitenga na mataifa mengine yote, wakikiri uaminifu kwa Mungu. Walikuwa wamependelewa kwa namna ya pekee na Yeye, nao walidai haki kuliko watu wengine wote. Lakini waliharibiwa na upendo wa dunia na tamaa ya kupata faida. Walijivuna kwa maarifa yao, lakini hawakujua matakwa ya Mungu, na walijaa unafiki. Kama ule mti tasa, walinyosha matawi yao ya kujionyesha juu, yakiwa yamenawiri kwa mwonekano na mazuri machoni, lakini walizaa ‘majani tu.’ Dini ya Kiyahudi, pamoja na hekalu lake la kifahari, madhabahu zake takatifu, makuhani wake wenye vilemba na sherehe zake za ibada za kuvutia, kwa kweli ilikuwa nzuri kwa nje, lakini unyenyekevu, upendo, na ukarimu vilikosekana. The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Tulianza kwa kuibua maswali mawili ambayo tuko katika mchakato wa kuyajibu. Maswali hayo yalikuwa, "Kwa nini hukumu ya walio hai ilianza 9/11? Hukumu ya kibiblia ya walio hai ni nini?"

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Mistari michache ya unabii tuliyoweka sasa hivi ni mashahidi wa kibiblia wa hukumu ya walio hai. Mistari hiyo ya unabii inashughulikia mengi zaidi ya tu “A, B, C” za hukumu, lakini kwanza tunajibu maswali ya 9/11 na hukumu ya walio hai.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> "'Nikaona,' asema nabii Danieli, 'hadi viti vya enzi vikawekwa, na Mmoja, Mzee wa Siku, akaketi: Mavazi yake yalikuwa meupe kama theluji, na nywele za kichwa chake kama sufu safi; kiti chake cha enzi kilikuwa miali ya moto, na magurudumu yake moto uteketezao. Mto wa moto ukatoka ukatokea mbele zake: elfu elfu walimhudumia, na elfu kumi mara elfu kumi walisimama mbele zake: baraza la hukumu likaketi, na vitabu vikafunguliwa.' Danieli 7:9, 10, R.V."

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> Hivyo iliwasilishwa katika maono ya nabii siku ile kuu na ya adhama, wakati ambapo tabia na maisha ya wanadamu yangekaguliwa mbele ya Hakimu wa dunia yote, na kila mtu angelipwa 'kulingana na matendo yake.' Mzee wa Siku ni Mungu Baba. Mtunga Zaburi asema: 'Kabla milima haijazaliwa, au kabla hujaumba nchi na ulimwengu, tangu milele hata milele, wewe ndiwe Mungu.' Zaburi 90:2. Ni Yeye, chanzo cha uhai wote na chemchemi ya sheria yote, atakayeongoza hukumu. Na malaika watakatifu, kama watumishi na mashahidi, kwa idadi ya 'elfu kumi mara elfu kumi, na maelfu ya maelfu,' huhudhuria baraza hili kuu la hukumu.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> "Na, tazama, mmoja aliyefanana na Mwana wa Adamu alikuja pamoja na mawingu ya mbinguni, akaja kwa yule Mzee wa Siku, wakamleta karibu mbele zake. Naye akapewa mamlaka, na utukufu, na ufalme, ili watu wote, mataifa yote, na lugha zote wamtumikie; mamlaka yake ni mamlaka ya milele, isiyopita." Danieli 7:13, 14. Kuja kwa Kristo kunakoelezwa hapa si kuja kwake mara ya pili duniani. Yeye huja kwa yule Mzee wa Siku mbinguni ili apokee mamlaka na utukufu na ufalme, ambavyo vitapewa kwake mwishoni mwa kazi yake kama mpatanishi. Ni kuja huku, na si kurudi kwake mara ya pili duniani, kulikotabiriwa na unabii kutokea mwishoni mwa siku 2300 mwaka 1844. Akiandamana na malaika wa mbinguni, Kuhani wetu Mkuu anaingia patakatifu pa patakatifu na hapo anajitokeza mbele za Mungu kutekeleza hatua za mwisho za huduma yake kwa ajili ya mwanadamu, kufanya kazi ya hukumu ya uchunguzi na kufanya upatanisho kwa wote wanaoonyeshwa kuwa wanastahili manufaa yake.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> Katika huduma ya mfano, ni wale tu waliokuja mbele za Mungu kwa maungamo na toba, na ambao dhambi zao, kwa damu ya dhabihu ya dhambi, zilihamishwa kwenda patakatifu, ndio waliokuwa na sehemu katika huduma ya Siku ya Upatanisho. Vivyo hivyo, katika siku kuu ya upatanisho wa mwisho na hukumu ya uchunguzi, kesi zinazozingatiwa ni za wale tu wanaokiri kuwa watu wa Mungu. Hukumu ya waovu ni kazi tofauti na ya pekee, na hufanyika katika kipindi cha baadaye. ‘Hukumu lazima ianze katika nyumba ya Mungu; na ikianza kwanza kwetu, mwisho wa wale wasi ot ii injili utakuwa nini?’ 1 Petro 4:17.

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> Vitabu vya kumbukumbu mbinguni, ambamo majina na matendo ya wanadamu yameandikishwa, vitatumika kuamua hukumu. Asema nabii Danieli: "Hukumu ikawekwa, na vitabu vikafunguliwa." Mfunuaji, akielezea tukio hilo hilo, anaongeza: "Kitabu kingine kikafunguliwa, ambacho ni Kitabu cha Uzima; nao wafu wakahukumiwa kwa mambo yale yaliyoandikwa katika vile vitabu, sawasawa na matendo yao." Ufunuo 20:12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> Kitabu cha uzima kina majina ya wote waliowahi kuingia katika utumishi wa Mungu. Yesu aliwaambia wanafunzi wake: 'Furahini, kwa kuwa majina yenu yameandikwa mbinguni.' Luka 10:20. Paulo anataja wafanyakazi wenzake waaminifu, 'ambao majina yao yako katika kitabu cha uzima.' Wafilipi 4:3. Danieli, akitazama mpaka 'wakati wa taabu, ambao haujawahi kuwapo,' anatangaza kwamba watu wa Mungu wataokolewa, 'kila mmoja atakayepatikana ameandikwa katika kitabu.' Na mwandishi wa Ufunuo asema kwamba ni hao tu wataoingia katika mji wa Mungu ambao majina yao 'yameandikwa katika Kitabu cha Uzima cha Mwana-Kondoo.' Danieli 12:1; Ufunuo 21:27.

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> 'Kitabu cha ukumbusho' kimeandikwa mbele za Mungu, ambacho humo yameandikwa matendo mema ya 'waogopao Bwana, na waliolitafakari Jina lake.' Malaki 3:16. Maneno yao ya imani, matendo yao ya upendo, yamesajiliwa mbinguni. Nehemia anarejelea hili anaposema: 'Nikumbuke, Ee Mungu wangu, ... wala usifute matendo yangu mema niliyoyafanya kwa nyumba ya Mungu wangu.' Nehemia 13:14. Katika kitabu cha ukumbusho cha Mungu kila tendo la haki huhifadhiwa milele. Humo kila jaribu lililopingwa, kila uovu ulioshindwa, kila neno la huruma ya upole lililotamkwa, yameandikwa kwa uaminifu. Na kila tendo la kujitoa dhabihu, kila mateso na huzuni zilizovumiliwa kwa ajili ya Kristo, vimeandikwa. Mwandishi wa Zaburi asema: 'Wewe wahesabu kutangatanga kwangu; weka machozi yangu katika chupa yako; je, hayamo katika kitabu chako?' Zaburi 56:8.

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> Kuna pia kumbukumbu ya dhambi za wanadamu. ‘Kwa maana Mungu ataleta kila kazi katika hukumu, pamoja na kila jambo la siri, liwe jema au liwe baya.’ ‘Kila neno lisilo na maana ambalo watu watalinena, watalitoa hesabu yake siku ya hukumu.’ Mwokozi asema: ‘Kwa maneno yako utahesabiwa haki, na kwa maneno yako utahukumiwa.’ Mhubiri 12:14; Mathayo 12:36, 37. Makusudi na nia za siri huonekana katika kumbukumbu isiyokosea; kwa maana Mungu ‘ataleta katika nuru mambo yaliyofichika katika giza, na ataudhihirisha mashauri ya mioyo.’ 1 Wakorintho 4:5. ‘Tazama, imeandikwa mbele Yangu, ... maovu yenu, na maovu ya baba zenu pamoja, asema Bwana.’ Isaya 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> Kazi ya kila mtu hukaguliwa mbele za Mungu na huandikishwa ikiwa ya uaminifu au ya kutokuwa mwaminifu. Kando ya kila jina katika vitabu vya mbinguni, kwa usahihi wa kutisha, huandikwa kila neno baya, kila tendo la ubinafsi, kila wajibu uliokosa kutimizwa, na kila dhambi ya siri, pamoja na kila hila ya kujifanya. Maonyo au makemeo yaliyotumwa kutoka mbinguni yaliyopuuzwa, nyakati zilizopotezwa, fursa ambazo hazikutumiwa, mvuto uliotumiwa kwa mema au kwa mabaya, pamoja na matokeo yake yanayofika mbali, yote huwekwa kumbukumbu na malaika mwandishi.

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> Sheria ya Mungu ni kipimo ambacho tabia na maisha ya wanadamu yatapimwa katika hukumu. Mtu mwenye hekima asema: 'Mche Mungu, na uzishike amri Zake; kwa maana huu ndiyo wajibu wote wa mwanadamu. Kwa maana Mungu ataleta kila tendo katika hukumu.' Mhubiri 12:13, 14. Mtume Yakobo anawaonya ndugu zake: 'Basi semeni, na tendeni, kama watu watakaohukumiwa kwa sheria ya uhuru.' Yakobo 2:12.

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Wale ambao katika hukumu huhesabiwa kuwa wanastahili watakuwa na sehemu katika ufufuo wa wenye haki. Yesu alisema: 'Wale watakaohesabiwa kuwa wanastahili kuupata ule ulimwengu, na ufufuo wa wafu, ... ni sawa na malaika; nao ni wana wa Mungu, kwa kuwa ni wana wa ufufuo.' Luka 20:35, 36. Tena anatangaza kwamba 'wale waliofanya mema' watatokea 'katika ufufuo wa uzima.' Yohana 5:29. Wafu wenye haki hawatafufuliwa hadi baada ya hukumu ambapo huhesabiwa kuwa wanastahili 'ufufuo wa uzima.' Kwa hiyo hawatakuwepo binafsi mbele ya baraza la hukumu wakati kumbukumbu zao zinapochunguzwa na kesi zao zikiamuliwa.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> Yesu ataonekana kama mwombezi wao, kutetea kwa niaba yao mbele za Mungu. 'Kama mtu yeyote akitenda dhambi, tunaye mwombezi kwa Baba, Yesu Kristo mwenye haki.' 1 Yohana 2:1. 'Kwa maana Kristo hakuingia katika patakatifu palipofanywa kwa mikono, ambavyo ni mifano ya yaliyo halisi; bali katika mbingu yenyewe, aonekane sasa mbele za Mungu kwa ajili yetu.' 'Kwa hiyo aweza pia kuwaokoa kabisa wale wamjiao Mungu kwa yeye, kwa kuwa anaishi daima ili kuwaombea.' Waebrania 9:24; 7:25.

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> Vitabu vya kumbukumbu vinapofunguliwa katika hukumu, maisha ya wote waliomwamini Yesu huletwa mbele za Mungu kwa ukaguzi. Kuanzia na wale waliokuwa wa kwanza kuishi duniani, Mtetezi wetu anawasilisha kesi za kila kizazi kilichofuata, na kumalizia na walio hai. Kila jina hutajwa, kila kesi huchunguzwa kwa makini. Majina hukubaliwa, majina hukataliwa. Wakati wowote dhambi za mtu zinapobaki kwenye vitabu vya kumbukumbu, ambazo hazijatubiwa wala kusamehewa, majina yao yatafutwa katika kitabu cha uzima, na kumbukumbu ya matendo yao mema itafutwa kutoka katika kitabu cha ukumbusho wa Mungu. Bwana alimwambia Musa: ‘Yeyote aliyenitenda dhambi, huyo nitamfuta katika kitabu Changu.’ Kutoka 32:33. Naye nabii Ezekieli asema: ‘Mwenye haki aingiapo nyuma, akaiwacha haki yake, akafanya uovu, ... haki yake yote aliyoyatenda haitatajwa.’ Ezekieli 18:24. Mapambano Makuu, 479-483.

We will continue this study and answer the questions raised in the next article of this series.

Tutaendelea na uchambuzi huu na kujibu maswali yaliyoibuliwa katika makala inayofuata ya mfululizo huu.

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