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# The Book of Daniel - Number One-Hundred and Fifteen

Kitabu cha Danieli - Nambari Mia Moja na Kumi na Tano

Unveiling the Prophetic Characteristics of the Final Generation

Kufunua Sifa za Kinabii za Kizazi cha Mwisho

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Katika kizazi cha mwisho cha watu wanaopitwa kando, sifa fulani za kinabii hutambuliwa. Basi ni kizazi cha nyoka, kwa maana wameunda tabia ya Shetani. Ni kizazi cha wazinzi, kwa kuwa wamefanya miungano isiyotakaswa na maadui wa Mungu. Wamefikia hatua kwamba wanaona, lakini hawawezi kuelewa; wanasikia, lakini hawawezi kutambua, kwa maana hawajaongoka, jambo ambalo linaonyeshwa kama mioyo yao ikinenepa. Musa ndiye aliyekuwa wa kwanza kulishughulikia jambo hili.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Musa akawaita Waisraeli wote, akawaambia, Mmeona yote aliyoyafanya Bwana mbele ya macho yenu katika nchi ya Misri kwa Farao, na kwa watumishi wake wote, na kwa nchi yake yote; majaribu makuu ambayo macho yenu yameyaona, ishara, na miujiza ile mikubwa; lakini Bwana hajawapa moyo wa kuelewa, macho ya kuona, na masikio ya kusikia, hata leo. Kumbukumbu la Torati 29:2-4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Katika kutajwa kwa kwanza kwa hali ya Laodikia ya kuona na kusikia, kile ambacho watu wa Mungu hawawezi kukiona ni ishara na maajabu ya historia yao ya msingi. Yeremia anatambua jambo hilo kama sifa ya “wanawali wapumbavu,” katika siku za mwisho, na kama uwakilishi wa kukataa kwa wanawali wapumbavu kukubali ujumbe wa malaika watatu, unaoanza kwa tangazo la malaika wa kwanza la kumcha Mungu Muumba. Kwa sababu ya uasi huu hawapokei mvua ya mwisho.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Tangazeni haya katika nyumba ya Yakobo, na yatangazeni katika Yuda, mkisema, Sikieni sasa haya, enyi watu wapumbavu na wasio na ufahamu; wenye macho, lakini hawaoni; wenye masikio, lakini hawasikii: Je, hamniogopi mimi? asema Bwana; hamtetemeki mbele za uso wangu, niliyeuweka mchanga kuwa mpaka wa bahari kwa amri ya milele, kwamba haiwezi kuuvuka; na ijapokuwa mawimbi yake yanajitupa, hayashindi; na ijaponguruma, hayawezi kuuvuka? Lakini watu hawa wana moyo wa ukaidi na wa uasi; wamekengeuka na kuondoka. Wala hawasemi mioyoni mwao, Tumche sasa Bwana Mungu wetu, atupaye mvua, ya awali na ya mwisho, kwa majira yake; hututunzia majuma yaliyowekwa ya mavuno. Maovu yenu yamegeuza mbali mambo haya, na dhambi zenu zimewazuia mema kuwafikia. Yeremia 5:20-25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekieli anawatambulisha wale wanaoonyesha sifa za kuona bila kuelewa kuwa ni nyumba ya uasi. Wao ni nyumba ya uasi wanaokataa kuona historia ya misingi yao, ambao ni wanawali wapumbavu, na hawajaongoka kwa sababu wanaukataa ujumbe wa kwanza wa malaika; kukataa huo ni kukataa wa pili na wa tatu pia, kwa maana usipokubali ujumbe wa kwanza wa malaika, huwezi kukubali wa pili wala wa tatu. Katika hali hii, wanawali hawa wananyimwa mvua ya masika wakati wa kipindi cha mvua ya masika. Baada ya Yesu kushughulikia sifa hii katika simulizi lake, akaendelea kutoa mfano wa mpanzi.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, kwa hakika nawaambia, kwamba manabii wengi na watu wa haki walitamani kuyaona mambo mnayoona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia. Sikilizeni basi mfano wa mpanzi. Mtu anaposikia neno la ufalme, asipolielewa, huja yule mwovu, akalinyakua lile lililopandwa moyoni mwake. Huyu ndiye aliyepokea mbegu kando ya njia. Na yeye aliyepokea mbegu penye miamba, huyu ndiye asikiaye neno, na mara hulipokea kwa furaha; walakini hana mizizi ndani yake, hudumu kwa muda; na ikitokea dhiki au mateso kwa ajili ya neno, mara hujikwaa. Naye aliyepokea mbegu kati ya miiba ni yule asikiaye neno; kisha fadhaa za dunia hii na udanganyifu wa mali hukaba neno, naye akawa asiyezaa matunda. Bali yeye aliyepokea mbegu katika udongo mzuri ni yule asikiaye neno na kulielewa; huyo huzaa matunda, akatoa, wengine mara mia, wengine mara sitini, na wengine mara thelathini. Akawaambia mfano mwingine, akisema, Ufalme wa mbinguni umefanana na mtu aliyepanda mbegu njema katika shamba lake; lakini watu walipokuwa wamelala, adui yake akaja, akapanda magugu kati ya ngano, akaenda zake. Na miche ilipochipuka na kutoa matunda, ndipo magugu pia yakaonekana. Basi watumwa wa mwenye nyumba wakamjia, wakamwambia, Bwana, je, hukupanda mbegu njema katika shamba lako? Basi magugu yametoka wapi? Akawaambia, Adui amefanya jambo hilo. Watumwa wakamwambia, Je! wataka twende tukayakusanye? Akasema, La; msije mnapoyakusanya magugu mkang'oa pamoja nayo ngano. Viacheni vyote vikue pamoja hata wakati wa mavuno; na wakati wa mavuno nitawaambia wavunaji, Yakusanyeni kwanza magugu, myafunge vifungu kwa kuyateketeza; bali mkusanyeni ngano ghalani mwangu. Mathayo 13:16-30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Wapumbavu ni magugu, na wenye hekima ni ngano. Katika mfano wa wanawali kumi, kuwa na mafuta ndiko kunakoonyesha tofauti kati ya makundi mawili, na kwa upande wa ngano na magugu, inategemea iwapo mbegu, ambayo ni neno, inaeleweka. Kutajwa kwa kwanza kwa kundi ambalo halitaona na hivyo kuelewa, kulikofanywa na Musa, kunaweka ujumbe unaopaswa kueleweka kuwa ni ishara na maajabu ya historia ya msingi. Marejeo ya mwisho ya kinabii kuhusu vipengele vya upofu wa nyumba ya waasi, yaliyotolewa na Ellen White, yanaonyesha kwamba macho yaliyobarikiwa kuona kile ambacho watu wote wenye haki walitamani kukiona yaliona historia ya harakati ya Millerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia ninyi, ya kwamba manabii wengi na wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayoyasikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana mwaka 1843 na 1844. Manuscript Releases, juzuu ya 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Yesu daima huonyesha mwisho kupitia mwanzo, na rejeo la kwanza ni kuhusu wale walio na macho, lakini hawaoni wala kuelewa, na rejeo la mwisho linabainisha kwamba historia ya msingi ya nyumba ya uasi haionekani, na kwa hiyo hukataliwa, na hivyo huwazuia wapumbavu kutambua mvua ya mwisho. Historia ya 1840-1844 ilifananishwa na ukombozi wa Israeli wa kale kutoka katika utumwa wa Misri. Kushindwa kwa Israeli wa kale kupita jaribu la mwanzo kuliwaleta Kadeshi, ambako walikubali taarifa ya uongo ya wapelelezi kumi na wakamchagua kiongozi mpya wa kuwarejesha Misri. Miaka arobaini baadaye walirudishwa Kadeshi, na Musa akashindwa kwa kuupiga Mwamba mara ya pili.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Ingawa Musa alishindwa, Yoshua aliendelea kuwaongoza kuingia katika Nchi ya Ahadi. Jaribio la mwisho huko Kadeshi lilihusishwa na uasi mkubwa, maana Yesu siku zote huonyesha mwisho kwa mwanzo, na uasi wa wapelelezi kumi huko Kadeshi mwanzoni mwa miaka arobaini, na pia mwishoni mwa miaka arobaini, unaonyesha uasi mkubwa huko Kadeshi. Hata hivyo, licha ya uasi wa Musa huko Kadeshi, maono ya kuingia katika Nchi ya Ahadi hayakucheleweshwa tena.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Katika uasi wa mwaka 1863, uliosababisha uasi ulioongezeka wa mwaka 1888, uliosababisha uasi ulioongezeka wa mwaka 1919, ambao ulifikia kilele katika uasi wa mwaka 1957, Yesu aliurudisha Uadventista wa Laodikia Kadeshi. Aliwarudisha kwenye historia ambapo malaika wa tatu aliwasili na kuanza mchakato wa kujaribu uliodhihirisha hatimaye uasi wa 1863, na hukumu ya kutangatanga katika jangwa la Laodikia. Malaika wa tatu aliingia katika kipindi cha mwisho cha historia ya Uadventista wa Laodikia mnamo 11 Septemba 2001 wakati malaika hodari wa Ufunuo kumi na nane, ambaye ni malaika wa tatu, alishuka. Kisha akatangaza kwamba Babeli imeanguka, kama ilivyofananishwa na kuangushwa kwa mnara wa Nimrodi, wakati minara ya Jiji la New York ilipoangushwa.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> Ujumbe wa malaika wa tatu hautaeleweka; nuru itakayoangaza dunia kwa utukufu wake itaitwa nuru ya uongo na wale wanaokataa kutembea katika utukufu wake unaosonga mbele. Review and Herald, 27 Mei 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Kama ilivyokuwa kwa Israeli ya kale, ndivyo ilivyo kwa Israeli ya leo. Kizazi kilichoshuhudia tarehe 11 Septemba 2001 ndicho kizazi cha mwisho. Yesu, alipotaja "kizazi hiki" katika Luka sura ya ishirini na moja, alikitambulisha kizazi hicho kuwa wale watakaokuwa hai wakati mbingu na nchi zitakapopita, jambo linalotokea wakati wa Kurudi kwa Pili. Kizazi hicho kitakachoishi kushuhudia kurudi kwa Kristo kitakuwa kimeutambua ishara inayowathibitishia kwamba wao ndio kizazi cha mwisho. Watajua na kufahamu kwamba wao ndio wanaoishi wakati ambapo "athari ya kila maono" haitacheleweshwa tena.

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Yesu alipokuwa akitoka hekaluni pamoja na wanafunzi, walimuuliza awaeleze alimaanisha nini kwa maelezo Yake kuhusu uharibifu wa hekalu. Mazungumzo hayo yalikuwa mfano wa yale ambayo wanafunzi Wake watakuwa nayo katika kizazi cha mwisho. Wanafunzi walitaka kuelewa alikusudia nini kwa kile alichokuwa akifundisha mara kwa mara kwamba kanisa la Waadventista la Laodikia litasombwa mbali wakati wa sheria ya Jumapili ijayo hivi karibuni, kwa kuwa waabudu waliomo humo watatapikwa nje ya kinywa Chake, wala hawatakuwa tena wale wanaonena kwa niaba Yake.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Katika kuwajibu wanafunzi, Yesu alieleza maangamizi ya Yerusalemu na historia iliyofuatia, hadi mwisho wa dunia. Baada ya kuonyesha muhtasari wa historia hadi aya ya kumi na tisa, kisha anazungumzia maangamizi ya Yerusalemu, maangamizi ambayo yangeweza kutokea wakati wa kusulubishwa, lakini kwa rehema na uvumilivu wa Mungu yaliahirishwa kwa takriban miaka arobaini. Mwisho wa miaka ile arobaini kungekuwepo mabaki ambayo yangeepuka maangamizi hayo, lakini tu ikiwa wangeitambua ishara aliyotoa wakati huo.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Mwanzoni mwa Israeli ya kale kulikuwa na kipindi cha miaka arobaini, ambacho kilianza na hukumu juu ya uasi wa wapelelezi kumi; hukumu hiyo iliahirishwa kwa miaka arobaini kwa sababu ya maombezi ya Musa. Mwishoni mwa Israeli ya kale kulikuwa na hukumu juu ya uasi wa msalaba; hukumu hiyo iliahirishwa kwa miaka arobaini kwa sababu ya maombezi ya uvumilivu na rehema za Kristo. Katika historia zote mbili kulikuwa na mabaki yaliyonusurika. Yesu daima hutoa mfano wa mwisho wa jambo kwa kutumia mwanzo wa jambo hilo.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesu alizungumzia ishara inayohusishwa na uharibifu wa Yerusalemu na akaieleza kuwa ni "siku za kisasi."

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Na mtakapoona Yerusalemu imezungukwa na majeshi, ndipo jueni kwamba ukiwa wake umekaribia. Basi wale walioko Uyahudi wakimbilie milimani; na wale walioko katikati yake watoke nje; wala wale walioko mashambani wasiingie humo. Kwa kuwa hizi ndizo siku za kisasi, ili mambo yote yaliyoandikwa yatimizwe. Luka 21:20-22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

"Siku ya kisasi" ni mapigo saba ya mwisho, na kwa sababu hii Dada White analinganisha uharibifu wa Yerusalemu na hukumu ya utekelezaji ya Mungu katika siku za mwisho.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Karibieni, enyi mataifa, msikie; sikilizeni, enyi watu: dunia na isikie, na vyote vilivyo ndani yake; ulimwengu, na vitu vyote vitokavyo ndani yake. Kwa kuwa hasira ya Bwana imo juu ya mataifa yote, na ghadhabu yake juu ya majeshi yao yote: amewaangamiza kabisa, amewatoa ili wachinjwe. Waliouawa wao pia watatupwa nje, na uvundo wao utapanda kutoka katika mizoga yao, na milima itayeyuka kwa damu yao. Na jeshi lote la mbinguni litasambaratika, na mbingu zitakunjwa pamoja kama gombo: na jeshi lao lote litaanguka, kama jani liangukavyo kutoka mzabibu, na kama tini iangukayo kutoka mtini. Kwa maana upanga wangu utaloweshwa mbinguni: tazama, utashuka juu ya Idumea, na juu ya watu wa laana yangu, kwa hukumu. Upanga wa Bwana umejawa damu, umenoneshwa kwa mafuta, pamoja na damu ya wana-kondoo na mbuzi, pamoja na mafuta ya figo za kondoo dume: kwa kuwa Bwana ana dhabihu huko Bozra, na machinjo makuu katika nchi ya Idumea. Na ng’ombe-mwitu watashuka pamoja nao, na ndama pamoja na mafahali; na nchi yao italoweshwa damu, na mavumbi yao yatanenepeshwa kwa mafuta. Kwa maana ni siku ya kisasi cha Bwana, na mwaka wa malipo kwa ajili ya ugomvi wa Sayuni. Isaya 34:1-8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesu alitoa hotuba yake ya kwanza hadharani huko Nazareti, akijitangaza kuwa Masihi. Hotuba hiyo iliongozwa kinabii na kanuni ya kutajwa kwa mara ya kwanza. Somo alilochagua lilibainisha kwamba kazi yake ilijumuisha kutangaza "siku ya kisasi cha Bwana." Ambayo, kulingana na Isaya, pia ni "mwaka wa malipo kwa ajili ya shauri la Sayuni."

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Huko Nazareti ndiko Kristo alianza huduma Yake ya hadharani na kujitangaza kuwa Masihi. Wakati huo waliomsikia maneno Yake, lakini hawakutambua, walijaribu kumuua kwa kumtupa chini kutoka juu ya mlima. Mwanzo wa huduma Yake uliashiriwa na jaribio la watu wa mji Wake wa nyumbani kumuua, na mwisho wa huduma Yake watu Wake walimuua. Lengo la huduma Yake lilikuwa kujitambulisha kuwa Masihi; akawa Masihi alipopakwa mafuta katika ubatizo Wake. Katika ubatizo Wake ishara ya kimungu ilishuka kuthibitisha utimilifu wa unabii wa kuja kwa Masihi. Tarehe 11 Agosti, 1840 ishara ya kimungu ilishuka kuthibitisha unabii wa ujumbe wa mtihani wa historia hiyo. Na tarehe 11 Septemba, 2001 ishara ya kimungu ilishuka kuthibitisha ujumbe uliotabiriwa wa historia hiyo, ambao ni ujumbe wa mvua ya masika.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> Baada ya kuhudumu siku mbili pamoja na Wasamaria, Yesu aliwaacha akaendelea na safari yake kwenda Galilaya. Hakukawia Nazareti, ambako alitumia ujana wake na mwanzo wa utu uzima wake. Mapokezi aliyoyapata katika sinagogi humo, alipotangaza kuwa yeye ndiye Mtiwa Mafuta, yalikuwa mabaya sana hivi kwamba akaamua kutafuta maeneo yenye tija zaidi, kuhubiria masikio yatakayosikiliza, na mioyo itakayopokea ujumbe wake. Aliwaambia wanafunzi wake kwamba nabii hana heshima katika nchi yake mwenyewe. Kauli hii inaonyesha ile hali ya kusita ya kiasili ambayo watu wengi wanayo ya kutambua ukuaji wa ajabu na wa kupongezwa katika mtu ambaye ameishi miongoni mwao bila mbwembwe, na ambaye wamemjua kwa karibu tangu utotoni. Wakati huohuo, watu haohao wanaweza kusisimka kupita kiasi juu ya madai makubwa ya mgeni na mtafuta bahati. Roho ya Unabii, juzuu ya 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Katika Luka sura ya ishirini na moja, Kristo anawatambua elfu mia arobaini na nne, yaani kizazi cha mwisho kisichokufa. Anafanya hivyo kwa kuwasilisha historia iliyoanza na ziara yake ya mwisho katika kile kilichokuwa hapo awali nyumba ya Baba yake, lakini baadaye kikawa nyumba ya Wayahudi. Katika simulizi la historia aliyoanza kuwasilisha, alifikia hatua ambapo Yerusalemu, na Hekalu ambalo wanafunzi walitaka kujua habari zake, vilipaswa kuharibiwa (mwaka 70 BK). Aliutambua uharibifu huo kuwa siku za kisasi, ambazo zilikuwa sehemu ya tangazo lake la mwanzo la huduma yake. “Siku za kisasi” hizo ziliwakilisha si tu uharibifu wa Yerusalemu katika mwaka 70, bali pia wakati wa ghadhabu ya Mungu kama unavyoakisiwa katika mapigo saba ya mwisho.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Kwa maana hii ni siku ya Bwana Mungu wa majeshi, siku ya kisasi, ili ajilipize kisasi juu ya watesi wake; na upanga utakula, utashiba na kulewa kwa damu yao; kwa maana Bwana Mungu wa majeshi ana dhabihu katika nchi ya kaskazini kando ya mto Frati. Yeremia 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

"Siku ya kisasi" juu ya Babeli, inayowakilishwa na "dhabihu katika nchi ya kaskazini kando ya mto Frati," huanza wakati wa sheria ya Jumapili inayokuja hivi karibuni.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Kwa sababu ya hasira ya Bwana haitakaliwa, bali itakuwa ukiwa kabisa; kila apitaye karibu na Babeli atastaajabu, na atapiga mluzi juu ya mapigo yake yote. Jipangeni kuishambulia Babeli pande zote; ninyi nyote mpindao upinde, ipigeni mishale; msiache mshale hata mmoja; kwa maana ametenda dhambi juu ya Bwana. Mpigeni kelele pande zote juu yake; ameutoa mkono wake; misingi yake imeanguka, kuta zake zimebomolewa; kwa kuwa hili ni kisasi cha Bwana; mchukueni kisasi juu yake; kama alivyo tenda, mtendeni vivyo hivyo. Kateni mpandaji kutoka Babeli, na yeye ashikaye mundu wakati wa mavuno; kwa sababu ya hofu ya upanga wa kuonea watageuka kila mmoja kwa watu wake, nao watakimbilia kila mmoja nchi yake. Israeli ni kondoo aliye tawanyika; simba wamemfukuza; kwanza mfalme wa Ashuru amemla; na mwisho Nebukadneza huyu mfalme wa Babeli amevunja mifupa yake. Kwa hiyo, Bwana wa majeshi, Mungu wa Israeli, asema hivi; Tazama, nitamwadhibu mfalme wa Babeli na nchi yake, kama nilivyomwadhibu mfalme wa Ashuru. Nami nitamrejesha Israeli tena kwenye makao yake, naye atapata malisho katika Karmeli na Bashani, na nafsi yake itashiba katika mlima wa Efraimu na Gileadi. Siku zile, na wakati ule, asema Bwana, uovu wa Israeli utatafutwa, wala hautakuwapo; na dhambi za Yuda, wala hazitapatikana; kwa kuwa nitawasamehe wale niliowahifadhi. Pandeni juu ya nchi ya Merathaimu, naam, juu yake, na juu ya wakaaji wa Pekodi; iharibuni na kuiangamiza kabisa nyuma yao, asema Bwana, na fanyeni sawasawa na yote niliyokuamuru. Sauti ya vita imo katika nchi, na ya uharibifu mkuu. Jinsi gani nyundo ya dunia yote imekatwa vipande vipande na kuvunjika! Imekuwaje kwamba Babeli imekuwa ukiwa kati ya mataifa! Nimekutega mtego, nawe pia umenaswa, Ee Babeli, nawe hukujua; umeonekana, tena umekamatwa, kwa sababu umeshindana na Bwana. Bwana amefungua ghala lake la silaha, na ametoa silaha za ghadhabu yake; kwa kuwa hili ndilo tendo la Bwana Mungu wa majeshi katika nchi ya Wakaldayo. Ijieni juu kutoka mipaka ya mbali kabisa, ifungueni maghala yake; mtilundikie marundo juu yake, na muiangamize kabisa; asiwe na chochote kitakachosalia. Uwachinjeni mafahali wake wote; watelemke kwenda kuchinjwa; ole wao! kwa maana siku yao imekuja, wakati wa kujiliwa kwao. Sauti ya wakimbiao na waokokao kutoka katika nchi ya Babeli, ili watangaze Sayuni kisasi cha Bwana Mungu wetu, kisasi cha hekalu lake. Wakusanyeni wapiga upinde juu ya Babeli; ninyi nyote mpindao upinde, ipigeni kambi kuizunguka; asiokoke mtu yeyote; mmlipize kulingana na kazi yake; kwa kadiri ya yote aliyoyatenda, mtendeni vivyo hivyo; kwa kuwa amejivuna juu ya Bwana, juu ya Mtakatifu wa Israeli. Yeremia 50:13-29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Uharibifu wa Yerusalemu katika mwaka wa 70 BK unawakilisha hukumu ya utekelezaji juu ya kahaba wa Babeli, inayoanza na sheria ya Jumapili itakayokuja hivi karibuni nchini Marekani. Yesu alijua kwamba alikuwa akiutambulisha mwaka wa 70 BK kuwa sheria ya Jumapili itakayokuja hivi karibuni, kwa maana Yeye ndiye mwandishi wa Neno Lake, naye ndiye Neno. Ni muhimu kutambua muktadha wa unabii ambao Yesu anaoutoa katika Luka sura ya ishirini na moja, ili kuelewa ni ishara gani inayoonyesha kwamba kizazi cha mwisho kimewasili.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> Kuja kwa Kristo kutafanyika katika kipindi cha giza kali zaidi katika historia ya dunia hii. Siku za Nuhu na za Lutu zinaonyesha hali ya dunia kabla tu ya kuja kwa Mwana wa Adamu. Maandiko, yakielekeza mbele hadi wakati huu, yanatangaza kwamba Shetani atafanya kazi kwa uweza wote na 'kwa udanganyifu wote wa udhalimu.' 2 Wathesalonike 2:9, 10. Kazi yake inaonekana waziwazi kupitia giza linaloongezeka kwa kasi, makosa lukuki, uzushi, na udanganyifu wa siku hizi za mwisho. Siyo tu kwamba Shetani anaiteka dunia, bali udanganyifu wake unatia chachu makanisa yanayodai kuwa ya Bwana wetu Yesu Kristo. Ukengeufu mkuu utaendelea na kugeuka kuwa giza nene kama usiku wa manane. Kwa watu wa Mungu itakuwa usiku wa majaribu, usiku wa kilio, usiku wa mateso kwa ajili ya kweli. Lakini kutoka katika huo usiku wa giza, nuru ya Mungu itang'aa.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Yeye hufanya 'nuru ing'ae kutoka gizani.' 2 Wakorintho 4:6. Wakati 'dunia ilikuwa bila umbo, tena tupu; na giza lilikuwa juu ya uso wa vilindi,' 'Roho wa Mungu alikuwa akitanda juu ya uso wa maji. Na Mungu akasema, Iwepo nuru; kukawa na nuru.' Mwanzo 1:2, 3. Vivyo hivyo katika usiku wa giza la kiroho, neno la Mungu hutoka likisema, 'Iwepo nuru.' Kwa watu wake anasema, 'Inuka, uangaze; kwa kuwa nuru yako imekuja, na utukufu wa Bwana umekuzukia.' Isaya 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> "'Tazama,' yasema Maandiko, 'giza litaifunika nchi, na giza nene watu; lakini Bwana atakuzukia, na utukufu wake utaonekana juu yako.' Aya ya 2. Kristo, mng'ao wa utukufu wa Baba, alikuja ulimwenguni kama nuru ya ulimwengu. Alikuja kumwakilisha Mungu kwa wanadamu, na juu Yake imeandikwa kwamba alipakwa mafuta 'kwa Roho Mtakatifu na kwa nguvu,' na 'alizunguka akitenda mema.' Matendo 10:38. Katika sinagogi la Nazareti alisema, 'Roho wa Bwana yu juu Yangu, kwa sababu amenipaka mafuta niwahubiri maskini habari njema; amenituma kuwaponya waliovunjika mioyo, kuhubiri kufunguliwa kwa wafungwa, na vipofu wapate kuona tena, kuwaweka huru waliopondeka, kuhubiri mwaka wa Bwana uliokubalika.' Luka 4:18, 19. Hii ilikuwa kazi aliyowaagiza wanafunzi Wake kuifanya. 'Ninyi ni nuru ya ulimwengu,' akasema. 'Vivyo hivyo nuru yenu iangaze mbele ya watu, ili waone matendo yenu mema, na wamtukuze Baba yenu aliye mbinguni.' Mathayo 5:14, 16." Manabii na Wafalme, 217, 218.

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