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# Elijah - Number Fourteen

Eliya - Nambari Kumi na Nne

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Mfanano wa Kinabii: Kuanzia Millerites hadi Future for America katika Roho ya Eliya

Author

Jeff Pippenger

Published

October 21, 2023

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At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Wakati wa mwisho mnamo mwaka 1798, muhuri wa ujumbe wa kinabii wa Mto Ulai katika sura ya nane na ya tisa za Danieli ukaondolewa, na William Miller aliinuliwa katika roho na nguvu za Eliya kutangaza ukaribu wa hukumu ya Mungu.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> William Miller na wenzake wa kazi walipewa jukumu la kuhubiri onyo hilo nchini Marekani. Nchi hii ikawa kitovu cha Harakati Kuu ya Adventi. Hapa ndipo unabii wa ujumbe wa malaika wa kwanza ulipotimizwa kwa njia ya moja kwa moja zaidi. Maandishi ya Miller na washirika wake yalipelekwa hadi nchi za mbali. Popote ulimwenguni ambako wamisionari walikuwa wamepenya, zilipelekwa habari njema za kurudi kwa haraka kwa Kristo. Kwa upana na mbali ukaenea ujumbe wa Injili ya milele, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Pambano Kuu, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Katika wakati wa mwisho mwaka 1989, ujumbe wa kinabii wa mto Hidekeli uliomo katika sura za kumi hadi kumi na mbili za Danieli ulifunuliwa, na Future for America ilisimamishwa katika roho na nguvu za Eliya kutangaza kuwa hukumu ya Mungu imekaribia.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

Wamileraiti walitangaza kufunguliwa kwa hukumu, na Future for America inatangaza kufungwa kwa hukumu. Mfumo wa kinabii wa Wamileraiti ulikuwa nguvu mbili za uharibifu: upagani, kisha upapa. Mfumo wa kinabii wa Future for America ni nguvu tatu za uharibifu: upagani, kisha upapa, kisha Uprotestanti uliopotoka.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

Wamileraiti walianza kama Wafiladelfia, na wakabadilika kuwa Walaodikia. Future for America ilianza kama Walaodikia, na inabadilika kuwa Wafiladelfia. Mabadiliko ya Wamileraiti kutoka Filadelfia hadi Laodikia yalihusiana na kifo cha Eliya na ujumbe wake kuhusu kiapo cha Musa. Mabadiliko ya Future for America yanahusiana na kifo na ufufuo wa Eliya na Musa katika Ufunuo sura ya kumi na moja.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Katika ufunguzi wa hukumu mwaka 1844, Wamileraiti walikuwa wametimiza kazi ya Eliya kwenye Mlima Karmeli. Mwishoni mwa hukumu, wakati wa sheria ya Jumapili, harakati ya Future for America itakuwa imetimiza kazi ya Eliya kwenye Mlima Karmeli. Katika historia ya Wamileraiti, alama tatu za njia za unabii wa miaka sitini na mitano unaotambuliwa katika Isaya sura ya saba, aya ya nane, zilirudiwa wakati mataifa mawili yaliunganishwa kuwa taifa moja ili kuanzisha pembe ya Kiprotestanti ya mnyama wa nchi wa Ufunuo kumi na tatu. Katika historia ya Future for America, alama tatu za njia za miaka hiyo hiyo sitini na mitano zinarudiwa wakati mataifa mawili yanapokuja pamoja kuunda pembe ya Ujamhuri inayonena kama joka.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Ya kwanza kati ya alama hizo tatu za njia katika historia ya kinabii ya Future for America ilikuwa wakati wa mwisho mwaka 1989. Ya pili ilikuwa tarehe 11 Septemba 2001, na ya tatu itakuwa sheria ya Jumapili inayokuja hivi karibuni. Katika historia ya Wamileraiti, mfuatano wa alama za njia ulioainishwa katika Isaya saba ulikuwa kinyume na mfuatano wa alama za njia katika historia ya Isaya. Katika historia ya Future for America, mfuatano unalingana na rejeo la kwanza kuhusu miaka sitini na tano, ingawa mwishoni hakuna tena kipengele chochote cha wakati. Tangu tarehe 22 Oktoba 1844, matumizi yoyote ya wakati wa kinabii ni udanganyifu wa kishetani.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Uhalalisho wa kinabii wa kushikilia mlolongo wa alama tatu za njia kama zinavyowasilishwa katika Isaya sura ya saba, kinyume na mpangilio wao uliogeuzwa katika historia ya Wamileriti, unatokana kwa kiasi fulani na kanuni ya kutajwa kwa mara ya kwanza. Mpangilio wa miaka sitini na mitano umetajwa kwa mara ya kwanza katika Isaya sura ya saba, na ingawa sasa hakuna tena kipengele cha muda wa miaka sitini na mitano, wakati utimilifu wa mwisho wa historia ya kinabii inayowakilishwa na miaka hiyo unapotokea katika harakati ya mwisho, alama zile tatu za njia bado hutambulika, na zinabaki na mpangilio uleule kama katika historia ya Isaya.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Hoja ya pili ya kuhifadhi mpangilio wa kwanza wa alama za njia ni uhusiano wa historia ya Wamilleriti, ambamo miaka sitini na tano ilitimia, na mwendelezo uliopo kati ya harakati ya Wamilleriti na harakati ya Future for America. Historia ya Wamilleriti ilikuwa mwanzo, na Future for America ni mwisho.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Harakati za Wamileraiti zilimalizika mnamo 1863, wakati kanisa la Waadventista Wasabato lilipoundwa kisheria. Wakati huo, mjumbe wa Eliya aliyewasili wakati wa mwisho mnamo 1798, wakati maono ya mto Ulai yalipofunuliwa, alinyamazishwa na kutiwa muhuri. Mnamo 1989, wakati wa mwisho, maono ya mto Hiddekel yalipofunuliwa, mjumbe wa Eliya alirudi.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Hoja ya tatu ya kuhifadhi mpangilio wa asili wa alama za njia, inapatikana katika mstari wa unabii unaouhusu mnyama wa nchi na pembe zake mbili. Katika historia ya Wamileraiti, mataifa mawili yaliunganishwa ili kuunda pembe ya Uprotestanti. Katika historia ya Future for America, pembe mbili za Uprotestanti uliopotoka na Ujamhuri uliopotoka zitaunganishwa ili kuunda taifa moja ambalo ni "sanamu ya," na pia "sanamu kwa" yule mnyama. Mataifa mawili yanayokuja pamoja katika historia ya mwisho ili kuunda pembe moja ya kanisa na serikali, hufikia utimilifu huo katika sheria ya Jumapili.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Wakati picha ya mnyama itakapokuwa imeendelezwa kikamilifu, hitimisho lake linathibitishwa na uwezo wake wa kupitisha sheria ya Jumapili. Maendeleo ya picha hiyo ni mchakato wa muda, lakini alama ya mnyama ni tukio la wakati maalum. Wakati wa kuendeleza picha hiyo unawakilishwa na kipindi cha miaka arobaini na sita ambapo hekalu lilijengwa, kuanzia 1798 hadi 1844. Pembe ya Ujamhuri hujenga hekalu la kidini-kisiasa katika kipindi ambacho picha ya mnyama inaendelezwa.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Maendeleo ya picha ya mnyama yalianza kinabii tarehe 11 Septemba 2001. Mgogoro huo uliashiria kuanzishwa kwa Patriot Act, na hii iliashiria mabadiliko katika sheria ya kikatiba kutoka msingi wa sheria ya Kiingereza hadi msingi wa sheria ya Kirumi. Sheria ya Kiingereza inategemea kanuni kwamba mtu hana hatia hadi ithibitishwe kuwa na hatia, na sheria ya Kirumi inategemea kanuni kwamba mtu ana hatia hadi ithibitishwe kuwa hana hatia.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Hekalu la kisiasa linalojengwa kuanzia tarehe 11 Septemba 2001 hadi sheria ya Jumapili pia linadhihirishwa na uundaji wa sanamu ya mnyama. Wakati wa kinabii hauwezi kutumika tena, hivyo miaka arobaini na sita ambayo pembe ya Uprotestanti iliinua hekalu la kiroho inaonyesha kipindi, si wakati mahususi, ambapo pembe ya Ujamhuri inainua hekalu lake la kidini-kisiasa.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Sababu kuu tatu za msingi za kutumia mlolongo uleule wa alama tatu za njia za kipindi cha miaka sitini na mitano kinachowakilishwa katika Isaya sura ya saba ni; kwanza, kanuni ya kutajwa kwa mara ya kwanza; 742 K.K., 723 K.K. na 677 K.K., hivyo miaka kumi na tisa ikifuatiwa na miaka arobaini na sita. Ilikuwa kinyume katika historia ya Wamileraiti; 1798, 1844 na 1863, hivyo miaka arobaini na sita ikifuatiwa na miaka kumi na tisa.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Uthibitisho wa pili ni mwendelezo wa ujumbe kuhusu jukumu na kazi ya Eliya. Eliya alifika wakati wa mwisho mwaka 1798, wakati kitabu cha Danieli kilipofunuliwa (Danieli 8:14), kisha akafika kwenye pambano la Mlima Karmeli kuanzia 1840 hadi 1844, na akazibwa kwa teolojia ya desturi na mapokeo mwaka 1863. Eliya alifika tena wakati wa mwisho mwaka 1989, wakati kitabu cha Danieli kilipofunuliwa. Alisafiri kinabii hadi 11 Septemba 2001, ambako pambano la Mlima Karmeli linaanza, na hatimaye kuishia katika sheria ya Jumapili inayokaribia. Mwendelezo wa jukumu na kazi ya Eliya unaunga mkono mlolongo wa alama za njia ulioainishwa katika Isaya sura ya saba.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Muktadha wa pembe mbili za mnyama wa nchi unaonyesha kwamba pembe zote mbili hubadilika kutoka mamlaka mbili kuwa moja: moja mwanzoni na nyingine mwishoni mwa ufalme wa sita katika unabii wa Biblia. Fito mbili za mwanzo au za mwisho zinapokusanywa na kuunganishwa pamoja kuwa taifa moja, zinawakilishwa kama zinajenga ama hekalu la kiroho mwanzoni au hekalu la kiroho la kidini na kisiasa mwishoni. Hekalu la bandia ni taswira ya hekalu la kipapa, ambapo Papa ameketi katika hekalu la Mungu akijitangaza mwenyewe kuwa Mungu.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Marekani itakaposema kama joka wakati wa sheria ya Jumapili, itakuwa ikitimiza taswira hiyo hiyo, kwa maana itakuwa imejenga hekalu bandia ambamo kanisa na serikali zimeunganishwa kuwa fimbo moja, na kanisa litadhibiti uhusiano huo.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

Katika Isaya sura ya saba, nabii Isaya alimchukua mwanawe ili kumtangazia mfalme Ahazi ujumbe kando ya mfereji wa birika la juu, karibu na shamba la mfuaji.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Ndipo Bwana akamwambia Isaya, Toka sasa kwenda kumlaki Ahazi, wewe na mwanao Sheari-yashubu, mwisho wa mfereji wa birika la juu, katika njia ya konde la mfua nguo. Isaya 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

Neno "shearjashub" linamaanisha "waliosalia watarudi." Waliosalia wa harakati ya awali ya Wamileraiti walirejea katika harakati ya Future for America mwaka 1989. Isaya na mwanawe wanaakilisha mwanzo na mwisho, kupitia uhusiano wao kama baba na mwana. Wanafikisha roho ya Eliya iliyokuwa ya kugeuza mioyo ya baba kwa watoto na mioyo ya watoto kwa baba zao. Isaya alikuwa akitangaza ujumbe wa Eliya kwa mfalme mwovu Ahaz. Miongoni mwa matendo mengine maovu, Ahaz anajulikana kwa kufunga huduma za mahali patakatifu na kujenga nakala ya hekalu la Waashuri mahali pake.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Ahazi alikuwa na miaka ishirini alipoanza kutawala, akatawala miaka kumi na sita katika Yerusalemu; wala hakufanya yaliyo sawa machoni pa Bwana Mungu wake, kama Daudi baba yake. Lakini alikwenda katika njia za wafalme wa Israeli, naam, akamfanya mwanawe apitishwe motoni, sawasawa na machukizo ya mataifa ambayo Bwana aliwafukuza mbele ya wana wa Israeli. Naye akatoa dhabihu na kufukiza uvumba katika mahali pa juu, na juu ya vilima, na chini ya kila mti wenye majani. Ndipo Resini mfalme wa Shamu na Peka mwana wa Remalia mfalme wa Israeli wakakwea Yerusalemu kwa vita; wakamzingira Ahazi, lakini hawakuweza kumshinda. Wakati huo Resini mfalme wa Shamu akarudisha Elathi kwa Shamu, akawafukuza Wayahuda kutoka Elathi; nao Waaramu wakaenda Elathi, wakaikaa hata leo. Basi Ahazi akatuma wajumbe kwa Tiglath-Pileseri mfalme wa Ashuru, akisema, Mimi ni mtumishi wako na mwanao; panda uje, uniokoe mkononi mwa mfalme wa Shamu, na mkononi mwa mfalme wa Israeli, wanaonishambulia. Naye Ahazi akachukua fedha na dhahabu iliyopatikana katika nyumba ya Bwana, na katika hazina za nyumba ya mfalme, akaituma iwe zawadi kwa mfalme wa Ashuru. Mfalme wa Ashuru akamsikiliza; maana mfalme wa Ashuru alipanda dhidi ya Dameski, akaiteka, akawapeleka watu wake mateka mpaka Kiri, akamwua Resini. Kisha mfalme Ahazi akaenda Dameski kumlaki Tiglath-Pileseri mfalme wa Ashuru, akaona madhabahu iliyokuwapo Dameski; naye mfalme Ahazi akamtumia Uriya kuhani mfano wa ile madhabahu, na muundo wake, sawasawa na kazi yake yote. Naye Uriya kuhani akajenga madhabahu kulingana na yote ambayo mfalme Ahazi alikuwa ametuma kutoka Dameski; hivyo Uriya kuhani akaifanya kabla mfalme Ahazi hajarudi kutoka Dameski. Naye mfalme aliporudi kutoka Dameski, akaiona ile madhabahu; mfalme akakaribia ile madhabahu, akatoa dhabihu juu yake. Akaiteketeza sadaka yake ya kuteketezwa na sadaka yake ya nafaka, akamimina sadaka yake ya kinywaji, akanyunyiza damu ya sadaka zake za amani juu ya madhabahu. Akaihamisha pia ile madhabahu ya shaba, iliyokuwa mbele za Bwana, kutoka mbele ya nyumba, katikati ya madhabahu na nyumba ya Bwana, akaweka upande wa kaskazini wa ile madhabahu. Kisha mfalme Ahazi akamwagiza Uriya kuhani, akisema, Juu ya ile madhabahu kuu choma sadaka ya kuteketezwa ya asubuhi, na sadaka ya nafaka ya jioni, na sadaka ya kuteketezwa ya mfalme, na sadaka yake ya nafaka, pamoja na sadaka ya kuteketezwa ya watu wote wa nchi, na sadaka zao za nafaka, na sadaka zao za kinywaji; tena nyunyiza juu yake damu yote ya sadaka ya kuteketezwa, na damu yote ya dhabihu; na ile madhabahu ya shaba itakuwa yangu kwa kuulizia. Basi Uriya kuhani akafanya sawasawa na yote ambayo mfalme Ahazi aliamuru. Na mfalme Ahazi akakata mapambo ya zile misingi, akaiondolea mabirika yaliyokuwa juu yake; akalishusha lile bahari kutoka juu ya wale ng’ombe wa shaba waliokuwa chini yake, akaliweka juu ya sakafu ya mawe. Na kile kifuniko cha Sabato walichokuwa wamejenga ndani ya nyumba, pamoja na kuingilia kwa mfalme kulikokuwa nje, akaviondoa kutoka katika nyumba ya Bwana kwa ajili ya mfalme wa Ashuru. 2 Wafalme 16:2-18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Mfalme wa Ashuru anamwakilisha mfalme wa kaskazini, ambaye ni ishara ya upapa. Mfalme mwovu Ahazi alikuwa kiongozi halisi wa Yuda, nchi tukufu halisi. Wakati Isaya na mwanawe walipokutana naye kwenye mfereji wa birika la juu karibu na shamba la mfua nguo, wakiwa na ujumbe kwamba masalia yatarudi, mfalme huyo mwovu alikuwa katika mgogoro wa vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini. Katika mgogoro huo, alikataa ujumbe uliotolewa na Mungu kupitia nabii Isaya, na akakimbilia mfalme halisi wa kaskazini kwa ulinzi.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Mandhari ya Isaya sura ya saba inaonyesha kiongozi wa nchi tukufu ya kiroho ambaye anatafuta muungano na upapa wakati wa vita vya wenyewe kwa wenyewe, badala ya kumkimbilia Mungu. Uasi wa Ahazi dhidi ya Mungu unaonyeshwa na yeye kumtembelea mfalme wa kaskazini na kutengeneza mfano wa hekalu la mungu wa mfalme wa kaskazini, kisha kutuma huo mfano wa hekalu kwa kuhani mkuu huko Yerusalemu, ambaye baadaye alisimika nakala ya hekalu bandia katika maeneo matakatifu ya patakatifu pa Mungu. Mfalme mwovu Ahazi anawakilisha serikali, na ushirikiano wa kuhani mkuu unawakilisha muunganiko wa kanisa na serikali.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Uasi huo halisi unawakilisha uasi wa kiongozi wa nchi tukufu ya kiroho, ambaye huiga ibada ya upapa (mfalme wa kaskazini) na hukomesha ibada ya kweli ya patakatifu pa Mungu. Uasi wa Ahazi unawakilisha uongozi wa Marekani, unaosimamisha hekalu la bandia katika nchi tukufu, ambalo ni nakala ya hekalu la mfalme wa kaskazini.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Muktadha wa kinabii wa Isaya sura ya saba unawakilisha miaka sitini na tano ya mwanzo ya mnyama wa nchi, na kwa namna ya moja kwa moja zaidi unawakilisha kipindi cha mwisho cha mnyama wa nchi. Kuna nuru nyingi inayoweza kupatikana kutokana na muktadha wa kinabii wa Isaya sura ya saba, lakini kwa sasa tunatumia tu kanuni kwamba Kristo huonyesha mwisho wa jambo kupitia mwanzo wa jambo. Hapa tunafanya matumizi haya, si sana kuchimba kwa kina athari za muktadha wa kihistoria wa Isaya sura ya saba. Tunabainisha kwamba pembe ya Urepublikania uliopotoka inapoungana na pembe ya Uprotestanti uliopotoka, hilo ni uwakilishi wa ujenzi wa hekalu la bandia.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Kusimamishwa kwa hekalu bandia, ambalo limeundwa kwa mfano wa hekalu la mfalme wa kaskazini, linawakilisha kipindi cha historia ambapo sanamu ya mnyama inaundwa, nalo ndilo jaribio kuu kwa watu wa Mungu, ambalo litaamua hatima yao ya milele.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> Bwana amenionyesha waziwazi kwamba sanamu ya mnyama itaundwa kabla ya kufungwa kwa mlango wa rehema; maana itakuwa jaribu kuu kwa watu wa Mungu, ndilo litakaloamua hatima yao ya milele.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> "Hili ndilo jaribio ambalo watu wa Mungu lazima wapitie kabla hawajatiwa muhuri. Wote waliothibitisha uaminifu wao kwa Mungu kwa kuishika sheria yake, na kukataa kuikubali sabato bandia, watasimama chini ya bendera ya Bwana Mungu Yehova, nao watapokea muhuri wa Mungu aliye hai. Wale wanaoacha ukweli ulio na asili ya mbinguni na kuukubali sabato ya Jumapili, watapokea chapa ya mnyama" Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

Waadventista wa Sabato, ambao ni “watu wa Mungu” wa Laodikia, wana “mtihani mkuu” unaotokea kabla ya kufungwa kwa mlango wa rehema. Huo ndio “mtihani” wanaopaswa kuupita “kabla hawajatiwa muhuri.” Muhuri wa Mungu na kufungwa kwa mlango wa rehema hutukia wakati wa sheria ya Jumapili. Kuundwa kwa sanamu ya mnyama hutokea katika kipindi kinachoelekea na kuhitimishwa katika sheria ya Jumapili. Sanamu ya mnyama na kuundwa kwake ni ukweli utakaouamua hatima yetu ya milele. Kuundwa kwa sanamu hiyo kumeonyeshwa kama kuunganishwa kwa fimbo mbili ili kuunda taifa moja. Kuunganishwa kwa hizo fimbo mbili hutokea mwanzoni mwa historia ya Marekani na tena mwishoni mwa historia yake. Fimbo mbili ziliunganishwa mwanzoni ili kuanzisha pembe ya Kiprotestanti, na fimbo mbili zinaunganishwa mwishoni ili kuanzisha pembe ya Kirepublikani.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

Katika historia ya awali ya 1798 hadi 1844, hekalu la pembe ya Uprotestanti lilijengwa. Miaka kumi na tisa baadaye, rais wa kwanza Mrepublican wa pembe ya Republican alinena kama mwanakondoo, na kwa kufanya hivyo akaanza mchakato wa kuwaweka huru watumwa, lakini ilimgarimu uhai wake. Mwanakondoo wa Mungu alikufa msalabani ili kumweka binadamu huru kutoka katika utumwa wa dhambi, lakini ilimgarimu uhai wake. Msalaba ndio Tangazo la Ukombozi. Katika historia ambamo pembe ya Republican ilikuwa ikiwaweka huru watumwa, pembe ya Uprotestanti ilikataa unabii wa utumwa. Katika historia ya sheria ya Jumapili, wakati pembe ya Republican inaporejesha utumwa wa kiroho, pembe ya Uprotestanti itakuwa ikitangaza ujumbe unaowaweka huru mateka.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Rais wa mwisho wa pembe ya Republican ya mnyama wa nchi atazungumza kama joka, na atakapofanya hivyo, pembe ya kweli ya Kiprotestanti itainuliwa kama bendera. Hilo linaonyeshwa kwa mfano katika pembe mbili za Dola ya Umedi na Uajemi ya kihalisi na ya kiroho. Dola ya Umedi na Uajemi ya kihalisi ilikuwa ufalme wa pili wa unabii wa Biblia, na ufalme wa sita wa unabii wa Biblia ni Dola ya Umedi na Uajemi ya kiroho. Katika kitabu cha Danieli, kondoo dume wa Umedi na Uajemi ulikuwa na pembe mbili, kama ilivyo kwa Marekani, lakini pembe ya pili iliinuka mwishoni.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Kisha nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo mume mwenye pembe mbili; nazo pembe hizo mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko nyingine, na ile iliyokuwa ndefu zaidi ilichipuka baadaye. Danieli 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

Katika historia ya kinabii ya mnyama wa nchi na pembe zake mbili, pembe ya Kiprotestanti ilitambuliwa kwanza, lakini badala ya kuinuka na kukamilisha kazi ilirudi nyuma katika jangwa la upofu wa Laodikia. Katika historia wakati pembe ya Kijamhuri inanena kama joka, na inapopitisha sheria ya Jumapili inayokuja hivi karibuni, ile pembe ya kweli ya Kiprotestanti hatimaye itainuliwa kama bendera. Ni Waadventista Wasabato wa Laodikia tu wanaotambua mtihani unaowakilishwa na uundaji wa mfano wa mnyama ndio watakaopokea muhuri wa Mungu wakati mlango wa rehema utakapofungwa. Ujumbe unaobainisha mchakato huu wa mtihani sasa unafunuliwa kwa yeyote wanaotaka kufaidika nao.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Eliya akaja kwa watu wote, akasema, Hata lini mtasitasita kati ya mawazo mawili? Ikiwa Bwana ni Mungu, mfuateni; lakini ikiwa Baali ni mungu, mfuateni yeye. Watu hawakumjibu hata neno. 1 Wafalme 18:21.

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