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# Laodicea - Number Two

Laodikia - Nambari ya Pili

The Protestant Horn

Pembe ya Kiprotestanti

Author

Jeff Pippenger

Published

August 27, 2023

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It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Ni muhimu ili kuelewa ujumbe unaofunguliwa katika kitabu cha Ufunuo, kutambua mizizi, maendeleo na umuhimu wa Mageuzi ya Kiprotestanti. Mistari mitatu ya msingi katika historia ya Mageuzi hayo inahusu Biblia, mbinu sahihi ya kutumika katika kusoma Biblia, na pia kwamba wajumbe walioteuliwa katika historia hiyo ni alama za njia za historia hiyo. Kama ilivyo kawaida, Shetani alijaribu kuificha Biblia ya King James kwa kutumia nakala bandia kadhaa, akatafuta pia kuficha mbinu sahihi ya kuelewa Biblia kwa kuanzisha mbinu bandia kadhaa, na pia akatafuta kuficha wajumbe sahihi (alama za njia) walioinuliwa njiani katika historia hiyo.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> Lakini Shetani hakuwa amekaa bila kufanya chochote. Sasa alijaribu kile ambacho amekuwa akijaribu katika kila harakati nyingine ya mageuzi—kuwadanganya na kuwaangamiza watu kwa kuwaingizia kitu bandia badala ya kazi ya kweli. Kama vile kulivyokuwapo makristo wa uongo katika karne ya kwanza ya kanisa la Kikristo, vivyo hivyo walitokea manabii wa uongo katika karne ya kumi na sita. Mzozo Mkubwa, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Katika historia ya Wamilleri kuanzia 1840 hadi 1844, joho la Uprotestanti (ambalo ni mojawapo ya pembe mbili za yule mnyama wa nchi, yaani Marekani), Uadventista wa Wamilleri ukawa ile pembe ya Kiprotestanti. Wakati huohuo, makanisa yaliyokuwa hapo awali yakijitambulisha kuwa ya Kiprotestanti yakawa Uprotestanti uliopotoka, au kama Wamilleri walivyowatambua, "mabinti wa Roma." Waprotestanti walipoukataa ujumbe wa kwanza wa malaika mwaka 1843, walianguka, na Wamilleri wakaendelea kubeba joho la Uprotestanti. Historia ya Wamilleri ilikuwa kilele cha kazi ya Mungu ya kuleta "kanisa lake nyikani" kufikia ufahamu kamili wa Neno la Mungu.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Kufunguliwa kwa hukumu ya upelelezi kulileta jaribio la sheria ya Mungu, hasa la Sabato. Kutangaza ujumbe wa malaika wa tatu kulihitaji kanisa lililodumisha sheria ya Mungu, ambayo ilikuwa imezikwa chini ya mapokeo na desturi za kipapa wakati wa Enzi za Giza. Kristo aliwaongoza Waprotestanti katika historia ya 1840 hadi 1844 na akaweka mbele yao jaribio la Eliya, ambaye William Miller alikuwa mfano wake, na Waprotestanti walipokataa ujumbe wa Miller walirudi Roma. Jaribio la ujumbe wa malaika wa kwanza kama ulivyotolewa na Miller liliwasilishwa kwa mfano na Eliya katika Mlima Karmeli.

> 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.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Mnamo mwaka 1840, Waprotestanti walipokabiliwa na ujumbe wa Eliya, uliowakilishwa na Miller na malaika wa kwanza, walimchagua Baali!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Mageuzi ya Kiprotestanti yalikuwa kufunuliwa kwa kweli za Biblia, na yalianza na “nyota ya asubuhi,” ambayo iliahidiwa kutolewa wakati wa historia inayowakilishwa na kanisa la Thiatira. Shambulio la moja kwa moja dhidi ya Biblia lilianza karne nyingi kabla na limewasilishwa wazi katika The Great Controversy, hasa kwa historia ya Wawaldensia. Mnamo mwaka 1930, Benjamin Wilkerson alichapisha kitabu, Our Authorized Bible Vindicated. Kitabu hicho kinaweka kumbukumbu za vita dhidi ya maandiko ya asili matakatifu ambayo hatimaye yalitumika kutafsiri Biblia ya King James na maandiko bandia mbalimbali ya kishetani ambayo yalikuwa, na bado yanapigiwa debe, na Wakatoliki, Uprotestanti uliopotoka na Waadventista wa Laodikia. Vita hivyo vilianza kabla sana ya historia ya Wawaldensia, lakini wao ndio alama ya njia na ishara ya wale waliotoa maisha yao kushuhudia umuhimu wa hati sahihi ambazo hatimaye zilitafsiriwa kuwa Biblia ya King James ya 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Uandaaji wa Biblia ya King James mnamo mwaka 1611 ulipitia mchakato mahususi sana wa tafsiri. Mchakato wa kutafsiri na kuchapisha Biblia ulitekelezwa kupitia hatua saba za uandaaji. Pia ilichukua miaka saba kukamilika, na miaka saba ya kibiblia ni siku elfu mbili mia tano ishirini. Hiyo bila shaka ni idadi hiyo hiyo ya siku za kinabii ambazo Yesu alithibitisha agano na wengi, akitimiza Danieli sura ya tisa. Katikati ya juma hilo takatifu Kristo alisulubiwa, na bila shaka Kristo aliyesulubiwa ndiye kiini cha Biblia. Hatua hizo saba za kuandaa Neno safi la Mungu zilikuwa kama ifuatavyo.

1. FIRST: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

   KWANZA: Tafsiri ya awali iliyofanywa na watu binafsi: Takribani watafsiri 50 waligawanywa katika kamati sita, kila moja ikiwa na wajibu wa sehemu tofauti za Biblia. Watu hawa walifanya kazi ya kutafsiri kutoka lugha za asili (Kiebrania, Kiaramu na Kigiriki) hadi Kiingereza.

2. SECOND: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

   PILI: Mapitio ya Kamati: Baada ya kila kamati kukamilisha tafsiri ya sehemu, kazi hiyo ilipitiwa na wanachama wa kamati wenyewe. Hii iliruhusu maoni ya pamoja na marekebisho ya makosa.

3. THIRD: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

   YA TATU: Mapitio ya Kamati Kuu: Tafsiri za kila kamati ziliwasilishwa kisha kwa kundi kubwa zaidi la wasomi, linaloitwa Kamati Kuu. Kamati hii ilijumuisha wawakilishi kutoka kila moja ya kamati sita za tafsiri. Walipitia kazi nzima, wakilinganisha na kuoanisha tafsiri mbalimbali za kamati hizo.

4. FOURTH: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

   YA NNE: Mapitio ya Ziada na Marekebisho: Toleo lililorekebishwa la Kamati ya Jumla lilirudishwa kwa kila kamati kwa mapitio zaidi na uboreshaji. Mchakato huu wa kurudiarudia ulisaidia kuhakikisha kwamba tafsiri ilikuwa thabiti na sahihi.

5. FIFTH: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

   KIPENGELE CHA TANO: Mapitio ya Mwisho na Idhini: Mara tu kila kamati ilipokamilisha marekebisho yake, rasimu ya mwisho iliwasilishwa kwa Kamati ya Jumla kwa mapitio na idhini ya mwisho.

6. SIXTH: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

   SITA: Uidhinishaji wa Kifalme na Uchapishaji: Tafsiri iliyoidhinishwa kisha iliwasilishwa kwa Mfalme James wa Kwanza kwa ajili ya idhini yake.

7. SEVENTH: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

   SABA: Mara tu alipotoa idhini yake ya kifalme, tafsiri hiyo ilichapishwa mwaka 1611 kama Toleo la Mfalme James (Toleo Lililoidhinishwa) la Biblia.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Maneno ya Bwana ni maneno safi; kama fedha iliyojaribiwa katika tanuru ya udongo, iliyosafishwa mara saba. Ee Bwana, utawalinda; utawahifadhi kutoka kwa kizazi hiki milele. Zaburi 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Katika vita vya Shetani dhidi ya Neno la Mungu, na dhidi ya alama za njia—zinazowakilishwa na wajumbe mbalimbali wa historia hiyo inayoendelea kufunuliwa—pamoja na mbinu sahihi ya kutumika katika kuligawanya kwa usahihi Neno Lake, Biblia ya King James ya 1611 ni alama ya njia inayotambuliwa mahususi katika Zaburi kumi na mbili. Hakuna hata moja ya Biblia bandia mbalimbali zilizozalishwa kupitia hati za mkono za Kikatoliki zilizopotoshwa inayokidhi vigezo vya Zaburi kumi na mbili. Mchakato wa usafishaji uliopitia hatua saba na kipindi cha siku elfu mbili mia tano na ishirini hutambulisha kwamba Biblia ya King James ni "maneno safi" ya Mungu. Mungu anaahidi kuihifadhi Biblia ya King James kama Neno Lake safi milele, na hivyo anaahidi kuiendeleza mbinu ya "kihistoria" iliyotumiwa na wanamatengenezo wa Kiprotestanti, akiwemo William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Katika karne ya kumi na nne, John Wycliffe, ambaye anatajwa kama "nyota ya asubuhi ya Matengenezo" katika kitabu The Great Controversy, alitumika na Mungu kutafsiri Biblia katika lugha ambayo hata mtu wa kawaida angeielewa. Yeye ndiye mjumbe anayebainisha alama ya mwanzo wa Matengenezo ya Kiprotestanti.

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> Harakati kuu ambayo Wycliffe aliianzisha, iliyokuwa ya kukomboa dhamiri na akili, na kuwaweka huru mataifa yaliyofungwa kwa muda mrefu kwenye gari la ushindi la Roma, chanzo chake kilikuwa katika Biblia. Hapa palikuwa chanzo cha ule mto wa baraka ambao, kama maji ya uzima, umetiririka enzi hadi enzi tangu karne ya kumi na nne. Wycliffe alikubali Maandiko Matakatifu kwa imani isiyo na mashaka kama ufunuo uliovuviwa wa mapenzi ya Mungu, kanuni ya kutosha ya imani na matendo. Alikuwa amefundishwa kuichukulia Kanisa la Roma kama mamlaka ya kimungu isiyokosea, na kukubali kwa heshima ya bila kuhoji mafundisho na desturi zilizowekwa za miaka elfu; lakini aligeuka kutoka haya yote ili kusikiliza neno takatifu la Mungu. Hii ndiyo mamlaka aliyowahimiza watu waitambue. Badala ya kanisa kuzungumza kupitia kwa papa, alitangaza kwamba mamlaka ya kweli ya pekee ni sauti ya Mungu inayozungumza kupitia neno Lake. Na alifundisha si tu kwamba Biblia ni ufunuo mkamilifu wa mapenzi ya Mungu, bali kwamba Roho Mtakatifu ndiye mfasiri wake wa pekee, na kwamba kila mtu, kwa kusoma mafundisho yake, apaswa kujifunza wajibu wake yeye mwenyewe. Hivyo akayageuza mawazo ya watu kutoka kwa papa na Kanisa la Roma hadi kwa neno la Mungu.

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> Wycliffe alikuwa mmoja wa wakubwa zaidi miongoni mwa Wanamatengenezo. Katika upana wa akili, katika uwazi wa mawazo, katika uthabiti wa kusimamia ukweli, na katika ujasiri wa kuutetea, walilingana naye wachache tu waliokuja baada yake. Utakatifu wa maisha, bidii isiyochoka katika kujifunza na katika kazi, uadilifu usioweza kupotoshwa, na upendo kama wa Kristo pamoja na uaminifu katika huduma yake, vilimtambulisha huyu wa kwanza miongoni mwa Wanamatengenezo. Na haya yote, licha ya giza la kiakili na ufisadi wa maadili wa enzi ambamo aliibuka.

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> "Tabia ya Wycliffe ni ushuhuda wa nguvu ya kuelimisha na kubadilisha ya Maandiko Matakatifu. Ilikuwa Biblia iliyomfanya awe vile alivyokuwa. Jitihada ya kushika kweli kuu za ufunuo huleta ubichi na nguvu kwa uwezo wote wa kiakili. Hupanua akili, hunoa utambuzi, na hukomaza hukumu. Kujifunza Biblia kutatukuza kila wazo, hisia, na shauku kama hakuna somo jingine liwezalo. Hutoa uthabiti wa kusudi, uvumilivu, ujasiri, na ustahimilivu; husafisha tabia na kuitakasa roho. Uchunguzi wa Maandiko wa dhati na wenye heshima, unaoileta akili ya mwanafunzi katika mguso wa moja kwa moja na Akili isiyo na mipaka, ungeipa dunia watu wa akili iliyo na nguvu na iliyo hai zaidi, pamoja na kanuni zilizo tukufu zaidi, kuliko ilivyowahi kuzalishwa na mafunzo bora kabisa yanayotolewa na falsafa ya kibinadamu. ‘Kuingia kwa maneno Yako,’ asema mtunga Zaburi, ‘hutoa nuru; hutoa ufahamu.’ Zaburi 119:130." Pambano Kuu, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Kufuatia ushuhuda kuhusu John Wycliffe katika The Great Controversy, Dada White anatoa orodha ya wanamageuzi waaminifu (alama za njia), inayoishia kwa mwanamageuzi John Knox. Anabainisha swali muhimu aliloulizwa John Knox na Mary, Malkia wa Scotland.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> John Knox alikuwa amegeuka kutoka kwa mapokeo na mafumbo ya kanisa, ili kujilisha kwa kweli za Neno la Mungu, na mafundisho ya Wishart yalikuwa yameuthibitisha azimio lake la kuacha ushirika wa Roma, na kujiunga na wanamageuzi walioteswa. . . .

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> "Alipokabiliwa ana kwa ana na malkia wa Uskochi, ambaye mbele yake shauku ya viongozi wengi wa Waprotestanti ilikuwa imepungua, John Knox alitoa ushuhuda usiotetereka kwa ajili ya ukweli. Hakuweza kushawishiwa kwa kubembelezwa; hakutishika mbele ya vitisho. Malkia alimshitaki kwa uzushi wa kidini. Alisema alikuwa amewafundisha watu kuipokea dini iliyokatazwa na Serikali, na hivyo alikuwa amekiuka amri ya Mungu inayowaagiza raia kuwatii wakuu wao. Knox akajibu kwa uthabiti: 'Kwa kuwa dini iliyo ya kweli haikupokea asili yake wala mamlaka yake kutoka kwa wakuu, bali kutoka kwa Mungu wa milele peke yake, vivyo hivyo raia hawalazimiki kuipanga dini yao kulingana na mapendeleo ya wakuu wao. Maana mara nyingi, kuliko watu wengine wote, wakuu ndio wasiojua zaidi kuhusu dini ya kweli ya Mungu. Ikiwa uzao wote wa Ibrahimu wangekuwa katika dini ya Farao, ambaye walikuwa raia wake kwa muda mrefu, nakuomba, bi, ni dini gani ingalikuwepo ulimwenguni? Na ikiwa wote katika siku za mitume wangekuwa katika dini ya wafalme wa Kirumi, nakuomba, bi, ni dini gani ingalikuwepo sasa duniani? ... Basi, bi, waweza kuona kwamba raia hawafungwi na dini ya wakuu wao, ijapokuwa wameamriwa kuwapa heshima.'"

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> "Maria akasema, 'Unayatafsiri Maandiko kwa njia moja, nao [walimu wa Kirumi] wanayatafsiri kwa njia nyingine; nimwamini nani, na nani awe hakimu?'"

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> "Mtamwamini Mungu, ambaye husema waziwazi katika Neno lake," alijibu yule mwanamatengenezo; "na zaidi ya yale Neno linavyowafundisha, hamtamwamini mmoja wala mwingine. Neno la Mungu ni wazi lenyewe, na ikiwa mahali popote pana utata, Roho Mtakatifu, ambaye kamwe si kinyume na yeye mwenyewe, hufafanua hayo kwa uwazi zaidi katika sehemu nyingine, hivyo kwamba pasibaki shaka yoyote ila kwa wale tu walio wajinga kwa ukaidi." Hayo yalikuwa maneno ya kweli ambayo yule mwanamatengenezo asiyeogopa, kwa kuhatarisha uhai wake, aliyasema masikioni mwa watu wa kifalme. Kwa ujasiri huohuo usiotetereka alishikamana na azma yake, akiomba na kupigana vita vya Bwana, mpaka Uskochi ukawa huru kutokana na upapa. Pambano Kuu, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Mwingiliano kati ya mwanamageuzi na malkia unaangazia mkondo wa tatu katika historia ya mageuzi unaobainisha jitihada za Shetani za kuiga kwa udanganyifu Biblia, wanamageuzi, na mbinu ya kusoma Biblia. Jibu la John kwa Malkia lilikuwa kwamba mbinu sahihi ni “mtazamo wa kihistoria” ambao unaojengeka juu ya dhana kwamba mstari wa historia ya kinabii unafafanuliwa na Roho Mtakatifu kwa kutumia mstari mwingine wa historia ya kinabii.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Nuru ilikuwa imechomoza katika giza. Kuanzia Wycliffe na Wanamatengenezo wa awali hadi katika historia ya Wamillerite, walitumia mbinu ya utafiti wa kibiblia iliyoitwa "historicism." Historia ya mbinu ya kibiblia ya kujifunza Maandiko mara nyingi hupuuzwa, lakini ni muhimu kutambuliwa ili mtu aweze kuona kwa kweli umuhimu wa kanuni za ufasiri wa kinabii zilizopitishwa na Miller na baadaye na Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Kuna makanisa mawili tu ambayo Dada White anayataja kama watu wa Mungu waliotambulishwa kwa jina. Hayo ni Israeli ya kale na Kanisa la Waadventista wa Sabato.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> "Sababu kwa nini sisi tunaitwa watu wa Mungu zinapaswa kurudiwa tena na tena. Kumbukumbu la Torati 4:1-13" Manuscript Releases, juzuu ya 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Kanisa la mitume, kanisa lililokuwa jangwani wakati wa giza la kipapa, halikuwahi kuitwa watu waliotajwa kwa jina na Mungu, kwa kuwa neno hilo (maana yake ni kuitwa kwa jina) linawakilisha kanisa lililopewa jukumu la kuwa wahifadhi wa sheria ya Mungu, na katika Uadventista kulikuwa pia na jukumu la kuwa wahifadhi wa kweli za kinabii za Mungu.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> Mungu ameita kanisa Lake katika siku hii, kama Alivyoita Israeli ya kale, kusimama kama nuru duniani. Kwa shoka kuu la ukweli, yaani ujumbe wa malaika wa kwanza, wa pili, na wa tatu, Amewatenga na makanisa na ulimwengu ili kuwakaribisha katika ukaribu mtakatifu kwake mwenyewe. Amewafanya kuwa watunzaji wa sheria Yake na Amewakabidhi kweli kuu za unabii za wakati huu. Kama vile maneno matakatifu yaliyokabidhiwa Israeli ya kale, hizi ni amana takatifu ya kufikishwa kwa dunia. Malaika watatu wa Ufunuo 14 wanawakilisha watu wanaokubali nuru ya ujumbe wa Mungu na kwenda kama wajumbe Wake kutangaza onyo kwa urefu na upana wa dunia. Ushuhuda, juzuu ya 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller alimwakilisha mjumbe aliyechaguliwa wa kufungua kweli za kinabii za Mungu, na wakati kweli hizo ziliwaongoza watu kwa mlango uliofunguliwa wa Patakatifu pa Patakatifu mnamo 1844, Mungu kisha akaifunua sheria ya Mungu. Wycliffe ni alama ya njia katika kufungua Biblia na kuleta mwanzo wa Mageuzi ya Kiprotestanti, lakini pia ni alama ya njia ya kazi ya Mungu ya kuanzisha "kweli kuu za unabii." John Wycliffe alikuwa nyota ya asubuhi iliyotambuliwa katika historia ya utawala wa upapa wa miaka elfu moja mia mbili na sitini. Kazi yake ilianza katika karne ya kumi na nne, kisha katika karne ya kumi na saba alama nyingine ya njia ya mstari huo wa kinabii ilikuwa kutolewa kwa Biblia ya Mfalme Yakobo mnamo 1611. Katika mstari huo hatimaye tunafikia alama ya njia ya kanuni za Miller za kufasiri unabii. Miller ni alama ya njia katika mstari huo wa kweli, na vivyo hivyo kanuni zake. Kanuni zake zinatoa ushuhuda wa alama ya njia mwishoni mwa Uadventista inayowakilishwa na kuchapishwa kwa Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Kama hatuelewi kwamba kanuni za Miller zilikuwa alama ya njia katika mstari wa historia ya kinabii unaowakilisha kazi ya kuhifadhi maandiko ya asili na sahihi ya Biblia, na pia kazi ya kufungua uelewa wa kweli wa Biblia, ambayo ilihitaji kwamba wanamageuzi wa kidini waongozwe kuelewa na kutumia mbinu takatifu ya kusoma iitwayo "historicism," tunakosa taarifa zinazohitajika ili kutambua kweli za kinabii zinazohusiana na kazi ya kuwasilisha na kuhifadhi nuru ya malaika wa tatu mwishoni mwa Uadventista. Kwa sababu hiyo, ni muhimu kufanya mapitio mafupi ya mstari huo wa historia.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Maana ya pekee ya kweli ya neno "Protestanti" ni kuipinga Roma. Ikiwa kanisa linaacha kuipinga Roma, halitakuwa tena la Kiprotestanti na kisha linakuwa binti wa Roma, kama walivyofanya Waprotestanti walioukataa ujumbe wa malaika wa kwanza. Ufahamu mkuu uliogeuka kuwa "kauli mbiu" ya Waprotestanti waliotoka katika kanisa la Kikatoliki ulikuwa "Biblia na Biblia pekee." Hata hivyo, historia inathibitisha kwamba Biblia ilihitaji kugawanywa ipasavyo.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mfanyakazi asiyepaswa kuaibika, akilitumia kwa usahihi neno la kweli. Lakini jiepushe na porojo zisizo takatifu na za ubatili; kwa maana zitaongezea utovu wa uchamungu. 2 Timotheo 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Mbinu ya kujifunza Biblia ambayo Waprotestanti waliongozwa kuitumia katika jitihada zao za kuligawa ipasavyo neno la kweli ni "historicism". Mbinu hiyo ilikuwa shabaha maalum na kubwa ya Shetani kuishambulia, na kwa kweli akaishambulia.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Tunapaswa sisi wenyewe kujua ni nini kinachounda Ukristo, ukweli ni nini, ni ipi imani tuliyoipokea, ni zipi kanuni za Biblia - kanuni tulizopewa kutoka kwa mamlaka ya juu kabisa.” Nyenzo za 1888, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Kudhoofishwa kwa mbinu ya kibiblia iliyotumiwa na Wanamatengenezo, hadi na kumjumuisha William Miller, kumetajwa mahsusi kuwa kulianza katika karne ya kumi na tano, kuanzia na msomi Mjesuiti aitwaye Francisco Ribera (1537–1591), ambaye anatambuliwa kwa kuifanya maarufu tafsiri ya kifuturisti. Aliandika ufafanuzi wa kitabu cha Ufunuo uliopendekeza tafsiri ya kifuturisti ya unabii, ukiutenganisha na muktadha wa kihistoria. Ribera alibuni mbinu hii kwa kusudi la kupinga ile kweli ambayo mbinu ya kihistoria daima ilizalisha. Kweli hiyo ilikuwa kwamba papa wa Roma ndiye mpinga-Kristo wa unabii wa Biblia.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Katika karne ya kumi na saba na kumi na nane inaweza kuthibitishwa kwamba Waprotestanti walijua kwamba mbinu potofu ya Ribera ilikuwa ya kishetani na isiyo na msingi. Waprotestanti katika historia hiyo waliandika vitabu na risala kupinga “maneno ya kufuru na ya ubatili” ya yule msomi Mjesuiti. Lakini mnamo 1909, farasi wa Troia, Biblia ya Marejeo ya Scofield, ilichapishwa, na marejeo yaliyowekwa katika maelezo ya chini ya Biblia yalitokana na mafundisho ya Ribera na Mjesuiti mwingine aitwaye Manuel Lacunza (1731-1801). Lacunza aliandika kwa jina la kalamu Juan Josafat Ben-Ezra, na akachapisha kitabu kiitwacho Kuja kwa Masihi kwa Utukufu na Ukuu. Kama Ribera kabla yake, kitabu hicho kilikuwa shambulio la moja kwa moja dhidi ya utimilifu wa unabii uliomo katika kitabu cha Ufunuo.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Shetani alijua kwamba ujumbe aliohitaji kuufunika kwa mkanganyiko ulikuwa ujumbe wa onyo wa mwisho unaotoka katika kitabu cha Ufunuo. Kujumuisha maneno machafu na ya ubatili ya mapadre wawili Wajesuiti ndani ya marejeo yaliyomo katika Biblia ya Marejeo ya Scofield kulimwezesha Shetani kuwaongoza Waprotestanti waliopotoka kukubali mbinu za Kijesuiti, hivyo kuwafumba macho wasione kweli. Shetani alitimiza hili kwa kuanzisha miundo kadhaa ya kinabii ya Kikatoliki iliyoondoa uwezekano wa kumtambua waziwazi ni nani Mpinga Kristo katika unabii wa Biblia. Haukuwa udanganyifu mgumu kwa Shetani, maana Waprotestanti tayari walikuwa wamerudi katika kanisa la Kirumi kwa kukataa kwao ujumbe wa Miller mwaka 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Kumekuwa na vitabu na makala kadhaa vilivyochapishwa kwa miaka mingi vinavyoweka kumbukumbu ya shambulio la Shetani dhidi ya Biblia, lililoanza katika karne chache za mwanzo baada ya Kristo kusulubiwa. Shambulio hilo lilifikia hatua ambapo hati bandia ziliingizwa ili kutengeneza Biblia bandia. Shetani pia aliwashambulia wanamageuzi ambao waliinuliwa kutetea neno la Mungu walipokuwa hai na hata baada ya Wanamageuzi hao kufa.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Fikiria tu jinsi wanahistoria na wanateolojia wa kisasa wa Waadventista Wasabato wanavyoshughulikia mada ya William Miller. Ni kana kwamba walifukua mifupa yake wakaitupa katika Mto Mississippi.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> William Miller alikuwa akiutikisa ufalme wa Shetani, na adui mkuu alitafuta si tu kupinga athari ya ujumbe huo, bali pia kumuangamiza mjumbe mwenyewe. Kadiri Baba Miller alivyotumia kwa vitendo ukweli wa Maandiko mioyoni mwa wasikilizaji wake, ghadhabu ya waliodai kuwa Wakristo iliwashwa dhidi yake, kama vile hasira ya Wayahudi ilivyochochewa dhidi ya Kristo na mitume wake. Wanachama wa kanisa waliwachochea watu wa tabaka duni, na mara kadhaa maadui walipanga kumuua atakapotoka mahali pa mkutano. Lakini malaika watakatifu walikuwa katika umati, na mmoja wao, katika umbo la mtu, alishika mkono wa mtumishi huyu wa Bwana, akamwongoza salama kutoka kwa umati wenye hasira. Kazi yake haikuwa imekamilika bado, na Shetani pamoja na wajumbe wake walishindwa kutimiza kusudi lao. Roho ya Unabii, juzuu ya 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Tazama jinsi makundi yale yale mawili ndani ya Uadventista (wanateolojia na wanahistoria) wamedunisha na kuficha uhalali wa kanuni za Miller, ambazo Dada White anatufahamisha kwamba zitatumiwa na wote wanaotangaza kwa kweli ujumbe wa malaika watatu.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> Wale wanaojishughulisha na kutangaza ujumbe wa malaika wa tatu wanachunguza Maandiko Matakatifu kwa kufuata mpango uleule alioutumia Baba Miller. Katika kijitabu kinachoitwa “Maoni Kuhusu Unabii na Mpangilio wa Nyakati za Kinabii,” Baba Miller anatoa kanuni zifuatazo, rahisi lakini zenye busara na muhimu, za utafiti na tafsiri ya Biblia:-

> “[Rules one through five quoted.]

> [Kanuni ya kwanza hadi ya tano zimenukuliwa.]

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> Yaliyotajwa hapo juu ni sehemu ya kanuni hizi; na katika kujifunza kwetu Biblia sote tutafanya vyema kuzingatia kanuni zilizoainishwa. Review and Herald, Novemba 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Bila kupitia mielekeo mitatu ya mfululizo wa historia ya kinabii inayohusishwa na ukuaji na uimarishaji wa Neno la Mungu, haiwezekani kuona umuhimu wa ushuhuda mkubwa wa kumuinua William Miller kama mjumbe aliyefananishwa na Eliya katika uwasilishaji wa ujumbe, na kama Musa katika ahadi kwamba Miller atafufuliwa katika ufufuo wa wenye haki, na kama Elisha katika utayari wake wa kuacha shamba lake na kuutumikia ujumbe wa Eliya. Dada White anawatambua mashujaa wote hao watatu wa Biblia kuwa wanamwakilisha kwa mfano William Miller, ambaye sasa anachukuliwa na wanatheolojia na wanahistoria wa Waadventista wa kisasa kana kwamba alikuwa tu “kijana maskini wa shamba” wa karne ya kumi na nane.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale alikuwa mmoja wa wanamageuzi wengi waliinuliwa katika mfululizo huu wa historia ya kinabii. Nikisema kwa namna hii, 'tamko lake la dhamira' dhidi ya wajumbe wa Papa aliokabiliana nao lilikuwa, "Nitamfanya mvulana anayeliendesha jembe la kulima ajue Maandiko Matakatifu zaidi kuliko wewe." William Miller alikuwa kijana wa shamba, aliyeliendesha jembe la kulima na kutimiza unabii wa Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Utangulizi huu umerahisishwa sana kuhusiana na historia yote ambayo ingeweza kuletwa kutumika kuunga mkono yale tuliyowasilisha hadi sasa. Sasa tutaangalia baadhi ya alama za Alfa na Omega ili kutuelekeza tena katika kumzingatia Miller kama alama ya njia na mjumbe.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Kitabu cha Danieli ni mwanzo wa kitabu kinachojumuisha vitabu viwili. Mwisho wa kitabu hicho ni Kitabu cha Ufunuo. Ingawa ni vitabu viwili tofauti, kwa pamoja vinawakilisha kitabu kimoja.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Miaka iliyopita, nilikuwa na mjadala wa hadharani na mwanateolojia maarufu wa Waadventista wa Sabato ambaye alifanya kazi katika Taasisi ya Utafiti wa Biblia ya Mkutano Mkuu wa Kanisa la Waadventista wa Sabato. Mwanateolojia huyo alikuwa akijaribu kusahihisha uelewa wangu wa aya sita za mwisho za Danieli sura ya kumi na moja, na pia uelewa wangu wa "kila siku" katika kitabu cha Danieli. Katika mawasiliano yetu ambayo yalichukua muda, yalihusisha yeye kuandika makala niliyoiitikia, kisha naye akajibu, nami bila shaka nikarejesha mawazo yangu, na kadhalika. Katika mawasiliano hayo aliniarifu kwamba katika kamati aliyofanyia kazi kwenye Mkutano Mkuu, alihesabiwa kuwa mtaalamu wa kitabu cha Danieli, na kwamba mfanyakazi mwenzake alihesabiwa kuwa mtaalamu mkazi wa kitabu cha Ufunuo. Katika mazungumzo yetu hakutaka kushughulikia hoja za kitabu cha Ufunuo, bali alizielekeza kwa mwenzake. Alitaka mazungumzo yabaki katika kitabu cha Danieli pekee.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Dada White anaeleza wazi kwamba Danieli na Ufunuo ni kitabu kimoja. Katika kiwango hicho vinaiwakilisha Biblia, ambayo ni kitabu kimoja kilichoundwa na vitabu viwili, cha kale na kipya. Dada White pia anatoa maoni kuhusu kanisa la Kiyahudi, ambalo huchukulia kitabu cha kale pekee kuwa ndicho kitabu kimoja, na pia anazungumzia wale wanaolidharau kitabu cha kale kwa kuwa wanaelewa tu, au wako tayari kuelewa tu, kitabu kipya. Ushuhuda wake uliovuviwa ni kwamba ukikubali kipya pekee, basi unakataa cha kale, na kinyume chake pia ni kweli. Kwa mwanatheolojia kudai kwamba yeye ni mtaalamu wa Danieli, lakini si wa Ufunuo, ni kurudia wazo la Kiyahudi la kukubali tu Agano la Kale, na tunajua mtazamo huo finyu uliwaelekeza Wayahudi wapi. Kuchukua upande wowote wa suala hili; kukubali cha kale na si kipya, au kukubali kipya lakini si cha kale, ni kukataa ushuhuda wote.

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> Mwokozi aliwauliza wanafunzi wake kama walielewa mambo haya. Wakamjibu, “Ndiyo, Bwana.” Ndipo akawaambia, “Basi, kila mwandishi aliye fundishwa katika ufalme wa mbinguni afanana na mwenye nyumba ambaye hutoa katika hazina yake vitu vipya na vya kale.” Katika mfano huu, Yesu aliwaelezea wanafunzi wake wajibu wa wale ambao kazi yao ni kuupa ulimwengu nuru waliyoipokea kutoka kwake. Agano la Kale ndilo lilikuwa Maandiko yote yaliyokuwapo wakati huo; lakini halikuandikwa kwa ajili ya watu wa zamani tu; lilikuwa kwa vizazi vyote na kwa watu wote. Yesu alitaka waalimu wa mafundisho yake kulitafuta kwa bidii Agano la Kale kwa ile nuru inayothibitisha kuwa yeye ndiye Masihi aliyetabiriwa katika unabii, na inayoonyesha asili ya utume wake kwa ulimwengu. Agano la Kale na Agano Jipya hayatenganiki, kwa kuwa yote mawili ni mafundisho ya Kristo. Mafundisho ya Wayahudi, wanaokubali Agano la Kale tu, si ya wokovu, kwa kuwa wanamkataa Mwokozi ambaye maisha na huduma yake yalikuwa utimilifu wa sheria na unabii. Na mafundisho ya wale wanaolitupilia mbali Agano la Kale si ya wokovu, kwa sababu yanakataa kile kilicho ushuhuda wa moja kwa moja wa Kristo. Wenye shaka huanza kwa kulidharau Agano la Kale, na kinachohitajika ni hatua moja zaidi tu kukana uhalali wa Agano Jipya, na hivyo yote mawili hukataliwa.

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> Wayahudi wana ushawishi mdogo juu ya ulimwengu wa Kikristo katika kuwaonyesha umuhimu wa amri, ikiwa ni pamoja na sheria ya lazima ya Sabato, kwa sababu wanapotoa hazina za kale za kweli, wanazitupa kando zile mpya zilizomo katika mafundisho binafsi ya Yesu. Kwa upande mwingine, sababu iliyo na nguvu zaidi kwa nini Wakristo hushindwa kuwaathiri Wayahudi wakubali mafundisho ya Kristo kama lugha ya hekima ya Kimungu ni kwamba, wanapotoa hazina za neno lake, wanazidharau hazina za Agano la Kale, ambazo ni mafundisho ya awali ya Mwana wa Mungu, kupitia Musa. Wanakataa sheria iliyotangazwa kutoka Sinai, na Sabato ya amri ya nne, iliyoanzishwa katika bustani ya Edeni. Lakini mhudumu wa injili, anayefuata mafundisho ya Kristo, atapata maarifa ya kina ya Agano la Kale na Agano Jipya, ili aweze kuyawasilisha kwa watu katika mwanga wao wa kweli kama kitu kisichotenganika, kimoja kikitegemea na kuangazia kingine. Hivyo, kama Yesu alivyowaagiza wanafunzi wake, wataleta kutoka katika hazina yao 'vitu vipya na vya kale.' Roho ya Unabii, juzuu ya 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Ushauri uliotangulia pia unawahusu Waadventista wa Laodikia. Kukiri kuamini Biblia yote katika ukamilifu wake, yaani Agano la Kale na Agano Jipya, lakini kukataa Roho ya Unabii, ni sawa na kuangukia kwenye shimo lilelile la kukubali ushuhuda mmoja tu. Mashahidi wawili wanahitajika ili kuthibitisha ukweli, kwa hiyo haiwezekani kuuthibitisha kwa shahidi mmoja; na yeyote anayejaribu kufanya hivyo anawakataa mashahidi wote wawili, akiweka msingi wa imani yake juu ya kile kinachoitwa 'nusu-ukweli'.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Sasa nitarudia swali ambalo lilikuwa katika mojawapo ya makala za awali ambazo zimekuwa zikichapishwa tangu Julai 2023. Swali ni, "Nuru gani mpya imetoka katika dhehebu la Waadventista tangu 1863?" Jibu ni rahisi tu, "Hakuna."

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> "Vitabu vya Danieli na Ufunuo ni kimoja. Kimoja ni unabii, kingine ni ufunuo; kimoja ni kitabu kilichotiwa muhuri, kingine ni kitabu kilichofunguliwa. Yohana alisikia siri ambazo ngurumo zilinena, lakini aliamriwa asiziandike." Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Hivyo Alfa na Omega inaonyesha kwamba Danieli ni wa kwanza na Ufunuo ni wa mwisho. Danieli huwakilisha mwanzo, na Ufunuo huwakilisha mwisho wa Uadventista.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> "Ufunuo ni kitabu kilichotiwa muhuri, lakini pia ni kitabu kilichofunguliwa. Kinaandika matukio ya ajabu yatakayofanyika katika siku za mwisho za historia ya dunia hii. Mafundisho ya kitabu hiki ni dhahiri, si ya kifumbo wala yasiyoeleweka. Ndani yake mstari uleule wa unabii umechukuliwa tena kama ilivyo katika kitabu cha Danieli. Baadhi ya unabii Mungu ameurudia, hivyo kuonyesha kwamba unapaswa kupewa umuhimu. Bwana harudii mambo yasiyo na umuhimu mkubwa." Manuscript Releases, juzuu ya 9, uk. 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Mwanzoni mwa Uadventista, katika vile vifungu vyenyewe ambavyo ni nguzo kuu ya Uadventista, vifungu vilivyofunguliwa muhuri mwaka 1798; Yesu alijitambulisha kama "Palmoni," Mwenye Kuhesabu wa Ajabu. Mwishoni mwa Uadventista, Yesu anajitambulisha kama "Alfa na Omega," mwanaisimu wa ajabu - Neno la Mungu. Kwa sababu hiyo, mwanzoni mwa Uadventista, ujumbe wa malaika wa kwanza ulitegemezwa juu ya wakati. Mwishoni mwa Uadventista, ujumbe wa malaika wa tatu utategemezwa juu ya Neno Lake.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Mwanzo na mwisho wa Uadventista hutokea katika historia ya ufalme wa sita katika unabii wa Biblia, hivyo hutokea wakati wa mwanzo na mwisho wa Marekani. Historia ya kinabii ya Marekani ni historia ya pembe mbili za Ujamhuri na Uprotestanti. Mwishoni mwa historia hiyo pembe hizo mbili zitakuwa zimebadilika kutoka kuwa mwanakondoo hadi kuwa joka. Ujamhuri utabadilika kuwa demokrasia na Uprotestanti utabadilika kuwa Uprotestanti uliopotoka. Wakati kikombe cha muda wa rehema kwa Marekani kinapoanza kukaribia mwisho wake, kama inavyotokea sasa hivi, pembe mbili za Ujamhuri uliopotoka na Uprotestanti uliopotoka zitaunda sanamu ya mnyama, hivyo kuunganisha kanisa na serikali katika pembe moja inayoongea kama joka. Lakini Mungu hataachwa bila shahidi, kwa kuwa katika mchakato wa kuleta tamati kwa Marekani, Atainua pembe halisi ya Uprotestanti ili kupinga sanamu ya mnyama nchini Marekani, na baada ya hapo sanamu ya mnyama inayoukabili ulimwengu mzima. Kuinuliwa kwa pembe ya Uprotestanti mwishoni mwa Marekani kutatimizwa ndani ya muundo uleule wa kihistoria kama vile pembe ya Uprotestanti ilivyoinuliwa mwanzoni mwa Marekani. Watu wa agano wa zamani wataachwa kando, na watu wapya watakuwa watu wa agano jipya. Hakuna jipya chini ya jua.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Tunapotumia unabii wa wakati ulioeleweka na kuwasilishwa katika historia ya Wamileriti kutathmini Alfa na Omega, tunagundua kuwa ni mmoja na yuleyule. Kila unabii wa wakati huanza na historia wakati unabii huo unapotangazwa, na historia hiyo huwa mfano wa historia wakati unabii huo unapotimizwa.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Historia ya unabii wa miaka elfu mbili na mia tatu ilianza na amri ya tatu mwaka 457 KK na ikamalizika kwa ujumbe wa malaika wa tatu tarehe 22 Oktoba 1844. Katika kipindi kilichoelekea, lakini kabla ya kuwasili kwa amri ya tatu, kazi ya kujenga hekalu na mji wa Yerusalemu ilikamilishwa. Vivyo hivyo, katika historia iliyoelekea kuwasili kwa malaika wa tatu, kweli za msingi za hekalu la Wamilleraiti ziliwekwa imara.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Mwaka 1798, unabii wa miaka elfu mbili mia tano na ishirini ulioanza mwaka 723 K.K. kwa kutawanywa kwa makabila kumi ya kaskazini ulitimia. Unabii huo ulitambua vipindi viwili vya miaka elfu moja mia mbili na sitini, ukiashiria kukanyagwa kwa hekalu halisi na Yerusalemu halisi na Roma ya kipagani halisi, kisha kufuatiwa na miaka elfu moja mia mbili na sitini ya Roma ya kipapa ikikanyaga chini mji wa kiroho na hekalu la kiroho. Unabii huo ulianza kwa kuangamizwa kwa ufalme wa kaskazini na kutawanywa kwa raia wa ufalme huo. Katikati ya unabii huo, mwaka 538, huashiria mwisho wa kukanyagwa kwa watu wa Mungu na Roma ya kipagani, ufalme wa nne wa unabii wa Biblia, na husababisha kutawanywa kwa kanisa la Mungu kwenda jangwani katika Enzi za Giza. Mwisho wa unabii huo wa wakati mwaka 1798 unaashiria mwisho wa ufalme wa tano wa unabii wa Biblia. Kutawanywa kwa makabila kumi ya kaskazini, na kwa kanisa la Kikristo lililokimbilia jangwani, kunawakilisha kukusanywa kwa wale waliokusudiwa kuwa pembe ya Uprotestanti. Alama za njia mara nyingi huwakilishwa kwa vinyume, na kutawanywa kunaweza kuwakilisha kukusanywa, kama vile Eliya anavyomwakilisha Yohana Mbatizaji. Katika makabiliano hayo hayo ya kinabii, Eliya hafi, na Yohana Mbatizaji anakufa.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Mnamo mwaka 677 K.K., kabila la Yuda la kusini (pia hutajwa kama nchi ya utukufu katika Maandiko) lilitawanywa kwa muda wa miaka elfu mbili mia tano na ishirini, na kipindi hicho kilimalizika tarehe 22 Oktoba 1844. Unabii huo ulikuwa ukionyesha kukanyagwa kwa watu wa Mungu, ambao Danieli anawaita “jeshi” katika Danieli 8:13, 14.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Unabii wa miaka elfu mbili na mia tatu, uliomalizika wakati mmoja na ule wa miaka elfu mbili na mia tano na ishirini ulioanza mwaka 677 K.K., ulikuwa ukibainisha kukanyagwa kwa patakatifu kama inavyoainishwa katika Danieli 8:13, 14. Unabii wa kutawanywa kwa Yuda mwaka 677 K.K. ulitanguliwa na mashambulizi matatu ya Nebukadneza, na unabii huo ulimalizika kwa kuwasili kwa ujumbe wa tatu tarehe 22 Oktoba 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Unabii miwili wa miaka 2520, unaoishia mtawalia mwaka 1798 na 1844, unatambua miaka arobaini na sita ya kujenga msingi wa hekalu la Wamileraiti. Musa alitumia siku arobaini na sita kupokea maagizo ya ujenzi wa hekalu; ukarabati wa hekalu la Herode katika wakati wa Kristo ulichukua miaka arobaini na sita, uliokamilika mwaka wa ubatizo wa Kristo. Baada ya ubatizo huo akaenda nyikani kwa siku arobaini, na aliporudi, alilisafisha hekalu kwa mara ya kwanza, nao Wayahudi wapenda mabishano wakataka kujua kwa mamlaka gani alifanya jambo hilo.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Na Pasaka ya Wayahudi ilikuwa karibu, naye Yesu akakwea Yerusalemu, akawakuta hekaluni wale waliokuwa wakiuza ng’ombe na kondoo na njiwa, na wabadilishaji wa fedha wakiwa wameketi; naye alipofanya mjeledi wa kamba ndogo ndogo, akawafukuza wote hekaluni, pamoja na kondoo na ng’ombe; akazimwaga fedha za wabadilishaji, akazipindua meza; akawaambia wauzao njiwa, Ondoeni vitu hivi; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Na wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Basi Wayahudi wakajibu, wakamwambia, Utatuonyesha ishara gani, kwa kuwa unafanya mambo haya? Yesu akajibu, akawaambia, Livunjeni hekalu hili, nami baada ya siku tatu nitaliinua. Basi Wayahudi wakasema, Miaka arobaini na sita hekalu hili lilikuwa likijengwa, nawe utalisimamisha tena kwa siku tatu? Lakini alikuwa akinena juu ya hekalu la mwili wake. Basi alipofufuka kutoka kwa wafu, wanafunzi wake wakakumbuka ya kuwa aliwaambia haya; nao wakaamini Maandiko, na lile neno alilolisema Yesu. Yohana 2:13-22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Hekalu la Wamileraiti liliinuliwa katika kipindi cha miaka arobaini na sita kuanzia 1798, katika hitimisho la unabii wa kwanza wa miaka elfu mbili mia tano na ishirini, na likakamilika miaka arobaini na sita baadaye, katika utimilifu wa unabii wa pili wa miaka elfu mbili mia tano na ishirini, mwaka 1844. Miaka hiyo arobaini na sita ilianza na kuwasili kwa malaika wa kwanza, na ikaishia kwa kuwasili kwa malaika wa tatu, kwa maana Kristo alisema hekalu lake lingeinuliwa ndani ya siku tatu. Ikiwa hutaki kuona ukweli huu, ni kwa sababu ya matatizo mawili makuu, zaidi ya matatizo yanayoweza kuwapo katika moyo usiotaka na ambao haujaongoka. Shida ya kwanza ni kwamba hutaki kulikaribia Neno la kinabii kwa mtazamo kwamba historia hujirudia. Haufuati tafsiri ya kihistoria. Tatizo lingine ni kutoweza kutumia maneno ya kifumbo yaliyoandikwa ndani ya Neno la Mungu, kulingana na Neno la Mungu lenyewe. Mwanzo wa kila unabii hutambulisha mwisho, na daima hutambulisha mengi zaidi ya historia zinazojirudia tu.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Biblia inasema kuwa sisi ni hekalu la Roho Mtakatifu, na hekalu la mwili linaundwa na kromosomu arobaini na sita. Wanasayansi wanaosoma hizo kromosomu arobaini na sita wanatuarifu kwamba kromosomu ishirini na tatu za kiume na kromosomu ishirini na tatu za kike zimezunguka protini yenye umbo la msalaba.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Katika Danieli sura ya kumi na mbili kuna vipindi vitatu vya unabii wa muda vilivyohusiana; cha kwanza kinarejelea kutawanywa kwa nguvu za watu watakatifu, na hilo linawakilisha “mara saba” za Walawi sura ya ishirini na sita. Kutawanywa kwa nguvu za watu watakatifu kulikotimizwa nao kulikuwa miaka elfu mbili mia tano na ishirini, hata hivyo katika Danieli sura ya kumi na mbili kunarejea tu nusu ya mwisho ya kipindi hicho. Inaonyesha Danieli kuwa hakuielewa maana ya tamko hilo.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> Nikasikia mtu aliyevikwa nguo za kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aishiye milele ya kwamba itakuwa kwa wakati, nyakati, na nusu ya wakati; na atakapokuwa amemaliza kuvunja nguvu za watu watakatifu, ndipo mambo haya yote yatakapokoma. Nikasikia, lakini sikuweza kuelewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwa vipi? Danieli 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Danieli kumi na mbili inaonyesha ujumbe uliofunguliwa wakati wa mwisho, ambao ulikuwa mwaka 1798. Katika kifungu hicho, Danieli anamwakilisha William Miller, ishara kuu ya wenye hekima katika historia hiyo. Miller aliongozwa kwanza kwa unabii wa miaka elfu mbili mia tano na ishirini wa Walawi ishirini na sita, na katika aya ya saba na ya nane anawakilisha wenye hekima wanaopaswa kupatanisha ukweli kwamba kutawanywa kwa miaka elfu mbili mia tano na ishirini kunatambuliwa bila shaka kuwa ni kitendo cha Mungu cha kuwatawanya watu wake.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> Na ikiwa bado kwa haya yote hamtanisikiliza, ndipo nitawaadhibu mara saba zaidi kwa ajili ya dhambi zenu. Nami nitavunja kiburi cha uweza wenu; nami nitafanya mbingu zenu kuwa kama chuma, na nchi yenu kama shaba. Mambo ya Walawi 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

"Kiburi" cha Waisraeli wa kale kilikuwa pale walipopewa ruhusa ya kumkataa Mungu kama mfalme wao na kuchagua mfalme mwanadamu. Kiburi chao, ambacho huzuia anguko (Mithali 16:18), kilikuwa tamaa yao ya kuwa kama falme zote za kuabudu sanamu zilizowazunguka. Kuondolewa kwanza kwa ufalme wa kaskazini kisha ule wa kusini kulikuwa ni kutawanywa kwa mamlaka (mfalme) mnamo 723 KK na 677 KK, mtawalia.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller aliwakilisha wenye hekima waliolielewa ongezeko la maarifa lililofunguliwa katika mistari iliyotangulia ya Danieli kumi na mbili, na katika mistari ya saba na nane anaonyeshwa kana kwamba haelewi uhusiano kati ya miaka elfu moja mia mbili na sitini na miaka elfu mbili mia tano na ishirini ya kutawanyika kwa watu wa Mungu. Danieli anawakilisha watu wa Mungu mwishoni mwa Uadventista, kama vile Miller anavyowakilisha mwanzoni mwa Uadventista. Mwishoni mwa Uadventista, tatizo lilelile lipo, kwa kuwa Uadventista ulipoweka pembeni ufahamu wa Miller kuhusu "mara saba" walilazimika kutambua tu miaka elfu moja mia mbili na sitini kama Enzi za Giza. Wenye hekima mwishoni walikuwa na tatizo linalofanana la kulitatua, kama wanavyoonyesha Danieli na Miller. Kwa nini istilahi ya Mambo ya Walawi ishirini na sita inatumika kuonyesha mara tatu na nusu badala ya mara saba?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller hakuwahi kulitatua kikamilifu kitendawili hiki, lakini mwaka 1856 “mwanga mpya wa kinabii” wa mwisho uliwasilishwa katika mfululizo wa makala sita ambao haukukamilika, ukieleza kwamba nyakati saba zinawakilisha miaka mitatu na nusu ya Roma ya kipagani ikikanyaga chini Israeli halisi ya Mungu, ikifuatiwa na miaka mitatu na nusu ya Roma ya kipapa ikikanyaga chini Israeli ya kiroho. Miaka saba baadaye, Uadventista uliukataa moja kwa moja mwanga wote wa nyakati saba, jambo lililoandaa kitendawili hicho kwa wenye hekima wakati wa mwisho mnamo 1989, wakati ambapo, kama ilivyoelezwa katika Danieli kumi na moja, aya ya arobaini, nchi zilizowakilisha Umoja wa Kisovieti wa zamani zilifagiliwa mbali na upapa na Marekani.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Nuru ya kwanza iliyotolewa kwa Miller ilikataliwa mwaka 1863, na nuru ya mwisho kuhusu mada hiyo ilitolewa na Hiram Edson katika makala zile sita. Makala zile zilisitishwa na miaka saba (nyakati) baadaye nguvu ya Israeli wa kisasa iliwekwa kando ili kuiga makanisa ya kuabudu sanamu ambayo miaka michache kabla yalikuwa yametambuliwa kwa usahihi kuwa binti za Babeli. Nyakati saba za Walawi ishirini na sita kama fundisho la kinabii zikawa jiwe la kujikwaa, na kiburi cha Israeli wa kale, kama kilivyowakilishwa na tamaa yao ya kumtaka Sauli atawale juu yao kama mfalme, kilijirudia. Yesu anawakilisha mwisho pamoja na mwanzo.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Kitabu cha Danieli pia kinabainisha unabii wa miaka 1290 pamoja na unabii wa miaka 1335, ambayo yote huanza wakati wa kuondolewa kwa "kile cha kila siku" mwaka 508. Kuondolewa kwa "kile cha kila siku" kunawakilisha kuondolewa kwa upinzani wa Roma ya kipagani dhidi ya kuibuka kwa nguvu za kipapa mwaka 538. Kulikuwa na kipindi cha mpito cha miaka 30 kabla ya nguvu za kipapa kuwekwa juu ya kiti cha enzi cha dunia mwaka 538, kisha miaka 1260 iliyosalia inaishia mwaka 1798. Miaka 30 ya mpito kutoka ufalme mmoja hadi mwingine inatambulisha miaka ya mwisho ya utawala wa kipapa iliyopelekea ufalme wa sita wa unabii wa Biblia kuwekwa juu ya kiti cha enzi cha dunia mwaka 1798. Mwanzo wa unabii wa miaka 1290 unaonyesha mpito kutoka ufalme mmoja wa unabii wa Biblia kwenda ufalme ufuatao wa unabii wa Biblia, kama ilivyo pia mwisho wa unabii huo.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Unabii wa miaka 1,335 ulioanza wakati wa kuondolewa kwa 'kile cha kila siku' mnamo mwaka 508 unakamilika mwaka 1843.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Na tangu wakati sadaka ya kila siku itakapoondolewa, na chukizo la uharibifu litakapowekwa, itakuwa siku elfu moja mia mbili na tisini. Heri yeye asubiriye, na afikaye siku elfu moja mia tatu na thelathini na tano. Danieli 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Unabii wa miaka elfu moja mia tatu na thelathini na tano ulimalizika mwaka 1843, na Danieli anasema kwamba wale waliokuwa "wakisubiri" wakati unabii huo ungetimia wangebarikiwa. Dada White anasema hivi.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> "Ujumbe ulitolewa. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, kutoa ushuhuda wake." Manuscript Releases, juzuu ya 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Kwa hiyo, mwanzo wa unabii wa miaka elfu moja mia tatu thelathini na tano unabainisha mpito kutoka dini ya upagani hadi dini ya upapa, hivyo kubainisha mpito kutoka Uprotestanti hadi Uprotestanti wa Millerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Waadventista wale wanaokataa kweli za msingi za Uadventista, wanakataa unabii wote wa muda uliowasilishwa na Wamillerite, hata miaka elfu mbili na mia tatu ya Danieli 8:14. Huenda wakakana jambo hili, lakini inaweza kuonyeshwa kimantiki kwamba jambo hilo ni kweli; hata hivyo, hoja yangu sasa ni tofauti, kwa hiyo nitaacha hilo kwa sasa tunapojaribu kuhitimisha makala hii.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Kutawanywa kwa "nchi tukufu" ya Yuda mwaka 677 KK kunawakilisha kukanyagwa kwa "jeshi" katika Danieli 8:13, 14, na kunaashiria kuanzishwa kwa nchi tukufu ya kisasa, Marekani. Miaka elfu mbili na mia tatu inayotajwa katika mistari hiyo hiyo ilianza mwaka 457 KK, na inawakilisha kukanyagwa kwa "patakatifu."

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

Miaka ya 677 KK na 457 KK imeunganishwa na uhusiano kati ya watu wa Mungu na patakatifu pa Mungu. Mungu aliunganisha tena jeshi na patakatifu kwa wakati mmoja tarehe 22 Oktoba 1844. Miaka mia mbili na ishirini kati ya 677 KK na 457 KK inaashiria kipindi ambacho Mungu anaweka alama ya njia inayoonyesha ongezeko la nuru. Tarehe 22 Oktoba 1844 nuru ya malaika wa tatu iliwasili, nuru ya patakatifu ikaanza kung'aa, na jeshi likakuwepo kutangaza nuru.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Katika mlolongo wa kinabii unaotambua vita vya mara tatu ambavyo Shetani na Kristo walihusika navyo, Biblia ya King James ya mwaka 1611 ilichapishwa. Miaka mia mbili na ishirini kamili baadaye mnamo 1831, William Miller alichapisha ujumbe wake kwa mara ya kwanza:

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> Kwa miaka tisa William Miller alishawishika kwamba alipaswa kuutoa ujumbe wake kwa makanisa; lakini alisubiri, akitumaini kwamba mamlaka fulani inayotambuliwa ingetangaza habari njema za Mwokozi atakayekuja hivi karibuni. Kwa kusubiri hivyo, aliuthibitisha tu ukweli wa ujumbe huo; walikuwa na sifa ya kuwa hai, lakini walikuwa wakifa kwa haraka. Mwaka 1831 Miller alitoa mahubiri yake ya kwanza juu ya unabii. Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Mungu alilinda maandiko asilia, matakatifu na sahihi, yaliyotumika kuandaa Biblia. Kisha akatoa Biblia yake mwaka 1611. Kisha akamwinua mjumbe ambaye angezitumia kanuni zilizopatikana, zilizotolewa, na zilizoanzishwa ndani ya Biblia ili kutoa ujumbe wa malaika wa kwanza. Mnamo 1831, ujumbe wa Miller uliwekwa rasmi, kama vile katika historia ya Kristo ujumbe uliwekwa rasmi na Yohana Mbatizaji, kama ambavyo ujumbe umewekwa rasmi katika kila harakati ya matengenezo. Ujumbe wa Miller, ujumbe wa malaika wa kwanza unaotangaza kufunguliwa kwa hukumu, unaungwa mkono moja kwa moja na matumizi ya kipindi cha kinabii cha miaka mia mbili na ishirini. Ulikuwa ujumbe wa onyo mwanzoni mwa ufalme wa sita wa unabii wa Biblia - Marekani.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Mwaka 1996, huduma ya Future for America ilianza, na ujumbe wa malaika wa tatu uliokuwa umefunuliwa mwaka 1989, uliotambua kuponywa kwa jeraha la mauti la upapa na sheria ya Jumapili inayokuja hivi karibuni, ulichapishwa katika jarida lenye kichwa Wakati wa Mwisho. Ujumbe mwishoni mwa Uadventista ulikuwa umewekwa rasmi kama vile ujumbe mwanzoni ulivyokuwa umewekwa rasmi. Hapo mwanzo ujumbe ulitegemea wakati na uliwakilisha maendeleo zaidi ya kweli zilizomo katika Neno la Mungu. Mwaka 1996, miaka mia mbili na ishirini baada ya kuanzishwa kwa Marekani mwaka 1776, ujumbe mwishoni mwa Uadventista uliwekwa rasmi na uliwakilisha maendeleo zaidi ya ujumbe wa malaika watatu.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Tunapozingatia historia sambamba ya pembe ya ujamhuri na pembe ya Uprotestanti katika historia ya ufalme wa sita wa unabii wa Biblia, ni lazima tuelewe pembe ya Uprotestanti inawakilisha nani na haiwakilishi nani.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Jitahidi kujionyesha kuwa umekubaliwa na Mungu, mfanyakazi asiyepaswa kuaibika, akilitumia kwa usahihi neno la kweli. Lakini jiepushe na porojo zisizo takatifu na za ubatili; kwa maana zitaongezea utovu wa uchamungu. 2 Timotheo 2:15, 16.

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