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# The Book of Daniel - Number Forty-Nine

Kitabu cha Danieli - Nambari Arobaini na Tisa

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Kufunua Ukweli: Kilio cha Usiku wa Manane, Jukumu la Uislamu, na Mchakato wa Majaribio ya Mwisho katika Siku za Mwisho

Author

Jeff Pippenger

Published

January 13, 2024

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The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Kuongezeka kwa maarifa kulikozaliwa wakati maono ya Mto Ulai yalipofunuliwa mwaka 1798 kulizalisha mchakato wa majaribu ulioufikia kilele chake katika harakati ya Kilio cha Usiku wa Manane mwaka 1844. Kilio cha Usiku wa Manane cha siku za mwisho, ambacho sasa kinafunuliwa, kimewakilishwa na historia hiyo, na kinajumuisha zile zile kweli za kujaribu za historia hiyo, kwa kuwa ujumbe wa Kilio cha Usiku wa Manane unaofunuliwa sasa ni urejesho wa vito vya Miller.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> Kweli tulizopokea mwaka 1841, '42, '43, na '44 sasa zinapaswa kuchunguzwa na kutangazwa. Ujumbe wa malaika wa kwanza, wa pili, na wa tatu katika siku zijazo utatangazwa kwa sauti kuu. Utatolewa kwa azimio la dhati na kwa nguvu za Roho. Manuscript Releases, juzuu ya 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Dhamira kuu ya ujumbe wa kinabii wa Mwito wa Usiku wa Manane wa wakati wetu ni jukumu la Uislamu wa ole wa tatu. Maole matatu ya Uislamu yote yanaakilishwa juu ya mbao mbili za Habakuki. Ujumbe wa Mwito wa Usiku wa Manane wa siku za mwisho ulianza kufunuliwa katika kukatishwa tamaa kulikotokea tarehe 18 Julai 2020, wakati kipindi cha kukawia cha siku za mwisho kilipowadia. Kama ilivyokuwa kwa ujumbe wa Mwito wa Usiku wa Manane katika historia ya Wamilerite, ujumbe wa siku za mwisho huendelezwa hatua kwa hatua hadi kufikia hatua inayoakilishwa na mkutano wa kambi wa Exeter. Katika hatua hiyo wanawali ama wana mafuta, au hawana.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Tamko la ole la Isaya kwa watu wenye dhihaka wanaotawala watu wa Yerusalemu linaonyesha kwamba maono yamekuwa kwa walevi wa Efraimu kama kitabu kilichotiwa muhuri. Katika kifungu cha Isaya, kazi ya kubadili ishara ya kishetani kuwa ishara ya kimungu, kama ilivyotekelezwa katika historia ya Uadventista, yapaswa kuhesabiwa kama udongo wa mfinyanzi. Kazi hiyo ilikuwa kuweka ufafanuzi wa “cha daima,” kama ishara ya Kristo, ilhali ni ishara ya Shetani. Danieli alipotumia neno “tamid” kama ishara ya upagani, alilichagua neno hilo kwa kusudi la kiishara, kwa kuwa neno hilo lina maana ya “daima.”

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Kuna nguvu tatu zinazouongoza ulimwengu kuelekea Armagedoni, na ya kwanza kati ya hizo nguvu tatu ni joka (upagani). Joka lilianza vita vyake dhidi ya Mungu mbinguni. Joka linaendeleza vita hivyo hadi mwisho wa milenia ya miaka elfu moja, wakati ambapo hatimaye linaangamizwa.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

> Na miaka elfu itakapokwisha, Shetani ataachiliwa kutoka gerezani mwake, naye atatoka ili kuwadanganya mataifa yaliyo katika pande nne za dunia, Gogu na Magogu, ili ayakusanye pamoja kwa vita; idadi yao ni kama mchanga wa bahari. Wakasambaa juu ya upana wa nchi, wakauzunguka kambi ya watakatifu na mji ule mpendwa; na moto ukashuka kutoka kwa Mungu mbinguni, ukawateketeza. Naye yule Ibilisi aliyewadanganya akatupwa katika ziwa la moto na kiberiti, penye yule mnyama na nabii wa uongo, nao watateswa mchana na usiku milele na milele. Ufunuo 20:7-10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Mnyama (upapa), ambaye ni wa pili kati ya nguvu tatu zinazoongoza ulimwengu kuelekea Armagedoni, na nabii wa uongo (Marekani), wa tatu kati ya nguvu hizo tatu, wote wawili waliibuka katika historia baada ya historia ya msalaba, na wote wawili wataangamizwa wakati wa Kurudi kwa Pili kwa Kristo.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Na yule mnyama akakamatwa, na pamoja naye yule nabii wa uongo aliyefanya miujiza mbele yake, ambazo kwa hizo aliwadanganya wale waliopokea alama ya mnyama, na wale walioliabudu sanamu yake. Hawa wawili wakatupwa wakiwa hai ndani ya ziwa la moto linalowaka kwa kiberiti. Ufunuo 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Wakati Danieli alipochagua neno la Kiebrania “endelevu” kama ishara ya upagani (Shetani), alichagua neno lililoonyesha kwamba ni Shetani ndiye ambaye amekuwa akipigana dhidi ya Mungu bila kukoma. Mamlaka nyingine mbili hufanya kazi tu katika vita vyao dhidi ya Mungu kwa vipindi maalum vya muda. Uchaguzi wa Danieli wa neno “tamid” (endelevu) ulikuwa wa makusudi, na sahihi.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Kadiri simulizi la Isaya la ole kwa wale ambao Bwana alimiminia roho ya usingizi mzito na akawafumba macho linavyoendelea kutoka sura ya ishirini na nane hadi sura ya thelathini, Isaya anaandika:

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

> Basi enenda, liandike mbele yao katika ubao, na uliweke katika kitabu, ili liwe kwa wakati ujao milele na milele: Kwamba hawa ni watu waasi, watoto wa uongo, watoto wasiotaka kusikia sheria ya Bwana; wasemao kwa waonaji, Msione; na kwa manabii, Msitutabirie mambo ya kweli, semeni nasi mambo ya kupendeza, tabirini udanganyifu; Ondokeni njiani, geukeni kando ya njia, mfanye Mtakatifu wa Israeli aondoke mbele yetu. Kwa hiyo ndivyo asemavyo Mtakatifu wa Israeli, Kwa sababu mnalidharau neno hili, na mnatumainia udhalimu na upotovu, na mkayashikilia; kwa hiyo uovu huu utakuwa kwenu kama ufa ulio tayari kuanguka, unaovimba katika ukuta mrefu, ambao kuvunjika kwake huja ghafula mara moja. Naye atauvunja kama kuvunjika kwa chombo cha mfinyanzi kilichovunjwa vipande vipande; hatahurumia; hata kusipatikane katika mavunjiko yake kipande cha kuchukulia moto kutoka tanuruni, wala cha kuchotea maji kutoka kisimani. Kwa maana Bwana Mungu, Mtakatifu wa Israeli, asema hivi; Katika kurejea na kupumzika mtaokolewa; katika utulivu na katika kutumaini kutakuwa nguvu zenu; lakini hamkutaka. Isaya 30:8-15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

“Bao” lililoandikwa ni vile vibao vya sura ya pili ya Habakuki, vilivyoundwa ili wasomao waweze “kukimbia” na kueneza ujumbe. “Kitabu” kilichotaja “bao” hilo ni Habakuki. “Bao” kutoka katika “kitabu” cha Habakuki linawakilisha mchakato wa kujaribu unaodhihirisha “watu waasi, watoto wa uongo, watoto wasiotaka kusikia sheria ya Bwana.” “Watu waasi” wanaokataa “kusikia” ni wale katika Yeremia wanaokataa kusikia sauti ya tarumbeta ya mlinzi.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Nami niliweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. Lakini wakasema, Hatusikilizi. Yeremia 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Waasi ni wale katika historia ya Isaya na pia katika historia ya Kristo waliokataa kusikia.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Akasema, Nenda, ukawaambie watu hawa, Sikieni kwa hakika, lakini msielewe; na tazameni kwa hakika, lakini msitambue. Uufanye moyo wa watu hawa kuwa mgumu, uyatie masikio yao uzito, na uzifumbe macho yao; wasije wakaona kwa macho yao, na kusikia kwa masikio yao, na kufahamu kwa mioyo yao, na kugeuka, nao waponywe. Isaya 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Waasi viziwi wa Isaya wanaweza 'kusikia', lakini 'hawasikii', na kukataa kwao 'kusikia' kunabainisha kwamba 'hawaelewi'. Ni waovu wa Danieli, ambao pia ni wanawali wapumbavu wa Mathayo, wasioelewa ongezeko la maarifa linalowakilishwa kwenye 'ubao' uliotajwa katika 'kitabu' cha Habakuki. Kama waasi viziwi wa Isaya wangesikia, wangeweza kuongoka na kuponywa, lakini moyo wao umenenepa, hivyo hawawezi kuelewa ujumbe wa Kilio cha Usiku wa Manane. Yesu alitoa ushuhuda wa pili kuhusu waasi viziwi.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 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. Matthew 13:10–17.

> Wanafunzi wakamwendea, wakamwambia, Kwa nini unasema nao kwa mifano? Akajibu, akawaambia, Kwa sababu ninyi mmepewa kujua siri za ufalme wa mbinguni, bali wao hawajapewa. Kwa maana yeyote aliye na, atapewa, naye atazidishiwa; bali yeyote asiye na, hata kile alicho nacho kitachukuliwa kutoka kwake. Kwa sababu hiyo nasema nao kwa mifano; kwa kuwa wakiona hawaoni, na wakisikia hawasikii, wala hawaelewi. Na kwao umetimia unabii wa Isaya, usemao, Kwa kusikia mtasikia, lakini hamtaelewa; na kwa kuona mtaona, lakini hamtatambua. Kwa maana moyo wa watu hawa umekuwa mzito, na masikio yao yamekuwa mazito kusikia, na macho yao wameyafumba; isije ikawa wakaona kwa macho yao, wakasikia kwa masikio yao, wakaelewa kwa mioyo yao, wakageuka, nami nikawaponya. Lakini heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amini, nawaambia, ya kwamba manabii wengi na watu wa haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayoyasikia, wala hawakuyasikia. Mathayo 13:10-17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Wenye hekima huelewa siri ya mifano, ambayo ni kweli inayowakilishwa mstari juu ya mstari. Wenye hekima wamebarikiwa kwa kuwa wanaona na kusikia, na wenye hekima na waliobarikiwa wote wawili wanawakilishwa katika Danieli sura ya kumi na mbili. "Wenye hekima" ni wale wanaoelewa (kwa mioyo yao) kuongezeka kwa maarifa, kunakowakilishwa na "meza" iliyotajwa katika "kitabu" cha Habakuki, na "waliobarikiwa" ni wale wanaosubiri.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. 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 12:9–13.

> Naye akasema, Nenda zako, Danieli; kwa kuwa maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; lakini waovu watafanya uovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Na tangu wakati sadaka ya kila siku itakapoondolewa, na chukizo la uharibifu litakapowekwa, kutakuwa na siku elfu moja mia mbili na tisini. Heri yeye anayengoja, na afikaye siku elfu moja mia tatu na thelathini na tano. Danieli 12:9-13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Wamileraiti walielewa kwa usahihi kwamba siku elfu moja mia tatu thelathini na tano zilianza wakati upagani ("the daily") uliondolewa mwaka 508. Baraka iliahidiwa kwa wale waliokuwa wakisubiri mwaka 1843. Neno "cometh" katika kifungu hicho linamaanisha "kugusa". Mwaka 1843 "uligusa" mwaka 1844 ulipohitimika. Mwaka 1843 ulipohitimika, "wakati wa kukawia" wa Habakuki ulifika, na baraka ilitangazwa juu ya wale waliokuwa wakisubiri kama ilivyoamriwa katika "kitabu" kilichotaja "meza". "Kitabu" cha Habakuki kiliwaamuru "kusubiri" maono.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Danieli anatambua historia ya mwaka 1798 (wakati wa mwisho), wakati kitabu chake kilipofunuliwa, na hapo kukawapo mchakato wa majaribio wa hatua tatu (kutakaswa, kutiwa weupe, na kujaribiwa). Mchakato huo ulifikia hitimisho lake katika kudhihirishwa kwa historia iliyofichwa ya ngurumo saba. Historia hiyo iliyofichwa ni alama tatu za njia za ukweli, zinazowakilishwa na kukata tamaa ya kwanza, ujumbe wa Kilio cha Usiku wa Manane, na Kukata Tamaa Kuu. Baraka ya kufikia kukata tamaa ya kwanza inawakilisha mchakato wa majaribio wa hatua tatu mwishoni mwa historia ya 1798 hadi 1844.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

Historia ya 1798, hadi kufikia masikitiko makuu ya 1844, inawakilisha kwa mfano historia ya 1989, hadi kufikia sheria ya Jumapili inayokuja hivi karibuni. Kuna baraka iliyoahidiwa kwa wale wanaosubiri maono ambayo yalianza kukawia katika masikitiko ya kwanza. "Wenye hekima" wa Danieli kumi na mbili, ni wale "waliobarikiwa," na "wanaosubiri." Waovu ni wale wasiosikia kwa mioyo yao, na wasioona. Uzoefu wote wa vuguvugu la Wamileriti umefupishwa katika mistari minne ya Danieli, na mistari hiyo pia inawakilisha historia ya kutiwa muhuri kwa wale elfu mia arobaini na nne.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Historia takatifu iliyoonyeshwa katika aya zile nne inategemea ufahamu wa kuongezeka kwa maarifa kulikowakilishwa juu ya vibao vya Habakuki, na kuongezeka kwa maarifa ambako Yesu alikitambua alipofundisha kwa kutumia mbinu ya “mstari juu ya mstari”. Aliwasilisha mfano baada ya mfano, ili kufafanua fumbo la unabii kwa “wenye hekima”. “Waovu” katika Danieli sura ya kumi na mbili hawaelewi, na katika 2 Wathesalonike, sura ya pili, kutokuelewa kwao kunawakilishwa kama chuki ya kweli, ambayo huleta nguvu ya upotevu. Ile kweli ambayo waovu hawaipendi katika barua ya Paulo ilikuwa “ya kila siku”, na katika aya nne za Danieli, ile kweli ya kinabii inayotajwa mahsusi ni “ya kila siku”.

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Yesu aliwaambia wanafunzi kwamba wamebarikiwa, na kwa kufanya hivyo aliwatofautisha na wale waliotajwa katika Isaya waliokataa kuona na kusikia, ili wapate kuongoka. Wale waliobarikiwa katika Danieli sura ya kumi na mbili ni wale wanaosubiri. Mistari minne katika sura ya kumi na mbili ya Danieli, na pia utimizaji wa mistari hiyo katika historia ya Wamileri, na pia mpambanuo ulioko katika Isaya kuhusu kundi lililokataa kusikia na kuona, na pia utofautishaji huohuo wa makundi mawili uliotolewa na Kristo, vyote vinaelekeza mbele kwenye historia iliyofichwa ya ngurumo saba zilizowasili tarehe 18 Julai 2020. Mchakato wa mwisho wa kujaribiwa katika historia ya Wamileri ulioanza wakati wa kukatishwa tamaa ya kwanza sasa unarudiwa. Wengine wataona, na wengine watakataa kuona.

> “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.

> "Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. 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.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

William Miller aliongozwa na malaika kufahamu kwamba "cha kila siku," kilikuwa ishara ya Roma ya kipagani. Dada White alithibitisha moja kwa moja kwamba alikuwa sahihi katika uelewa huo. Uelewa huo, uliowakilishwa juu ya "meza" zinazotajwa katika "kitabu" cha Habakuki, ni "kwa wakati ujao." Kufunguliwa kwa "kitabu" hicho kunadhihirisha "watoto waasi, waongo." "Watoto" ni ishara ya kizazi cha mwisho, hivyo "wakati ujao," katika kifungu cha Isaya umetajwa mahsusi kuwa siku za mwisho za hukumu ya upelelezi.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Isaya anasema kwamba "wana wa uongo" watakataa ujumbe wa kinabii uliowakilishwa juu ya "kibao" kinachotajwa katika "kitabu," kwa maana wanawaambia "waonaji, Msione; na manabii, Msitutabirie mambo ya haki, tuambieni maneno ya kupendeza, tabirieni uongo." Mwaka 1863 Uadventista wa Laodikia ulianza mchakato unaozidi kuongezeka wa kutimiza ombi la wana wa uongo. Kazi hiyo inaonyeshwa na Isaya kama kukataa njia za kale za misingi ya Wamileraiti, kwa kuwa walisema, "Ondokeni njiani, geukeni kando kutoka katika njia, mwondoe Mtakatifu wa Israeli kutoka mbele yetu." Njia hiyo ambayo ndiyo njia, ni njia za kale za Yeremia.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Hivi asema Bwana: Simameni njiani, tazameni, ulizeni habari za mapito ya kale, palipo njia iliyo njema, tembeeni humo; nanyi mtapata raha kwa roho zenu. Lakini walisema, Hatutatembea humo. Yeremia 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

Kukataliwa kwa "njia za kale" za Yeremia na "watoto waongo" ni kukataa ujumbe wa "Mwito wa Usiku wa Manane", ambamo "raha" inapatikana; hiyo "raha" ndiyo pia "raha na uburudisho" waliokataa kusikia katika Isaya, na ndiyo pia uburudisho wa ujumbe wa mvua ya mwisho. Ujumbe huo ndio ujumbe wa "Mwito wa Usiku wa Manane" unaowakilishwa katika historia ya Wamileraiti na kuonyeshwa juu ya "mbao" zinazotajwa katika "kitabu". Kukataa kwa "watoto waongo" ujumbe wa "Mwito wa Usiku wa Manane" kunawakilishwa na tamaa yao ya "kumfanya Mtakatifu wa Israeli akome kuwa mbele" yao. Maono ya kwanza ya Ellen White, ambayo Alfa na Omega bila shaka wangeitumia kuwakilisha mwisho, yanaonyesha njia ya wenye haki, yakionyesha mwanga ulioko mwanzoni mwake na ni nani anayewaongoza "wenye hekima" hadi mwisho wa njia.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Walikuwa na mwanga mkali uliowekwa nyuma yao, mwanzoni mwa njia, ambao malaika mmoja aliniambia kuwa ulikuwa ‘mwito wa usiku wa manane.’ Mwanga huu uliangaza njia yote, na ukaangaza miguu yao, ili wasijikwae.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Kama wangeendelea kumkazia macho Yesu, aliyekuwa mbele yao tu, akiwaongoza kuelekea mji, walikuwa salama. Lakini si muda mrefu baadhi walichoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wameshauingia tayari. Ndipo Yesu angewatia moyo kwa kuinua mkono wake wa kuume wenye utukufu, na kutoka katika mkono wake kulitoka nuru iliyopepea juu ya msafara wa Adventi, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa pupa walikana nuru iliyokuwa nyuma yao, wakasema kwamba si Mungu aliyekuwa amewaongoza hadi umbali huo. Nuru iliyokuwa nyuma yao ikazimika, ikaacha miguu yao katika giza totoro, nao wakajikwaa na kupoteza kuona alama ile na Yesu, wakaanguka nje ya njia hadi katika ulimwengu wa giza na uovu ulioko chini.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Ilikuwa nuru ya Mwito wa Usiku wa Manane mwanzoni na mwishoni. Alikuwa Yesu (Mtakatifu wa Israeli) ambaye walitamani aache kuwa mbele yao. Nuru kutoka katika mkono wa kuume uliotukuka wa Yesu ilikuwa nuru ya Mwito wa Usiku wa Manane, kama ilivyowakilishwa juu ya "vibao" vilivyotajwa katika "kitabu". Kukataa kwa "watoto wa uongo" ujumbe wa Mwito wa Usiku wa Manane wa Kristo, na njia waliopaswa kuitembea, kulileta hukumu ya Mungu juu yao walipoanguka nje ya njia. "Ukuta mrefu" unaovunjika ghafla, ni "ukuta" wa utenganisho wa kanisa na serikali ambao unaoharibiwa wakati wa sheria ya Jumapili inayokuja hivi karibuni. Hukumu hiyo huja "ghafla papo hapo," na itakuwa "kama kuvunjwa kwa chombo cha mfinyanzi kinachovunjwa vipande vipande." Ni hukumu inayohusishwa na kugeuza alama ya kishetani ya "cha kila siku" juu chini, na kuitambua kama alama ya Kristo.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Kwa hakika kupindua kwenu mambo kutahesabiwa kuwa kama udongo wa mfinyanzi; je, kazi itamwambia yeye aliyeifanya, Hajanifanya? au kitu kilichoumbwa kitamwambia yeye aliyekiumba, Hakuwa na ufahamu? Isaya 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

"Kile cha kila siku" ni kweli ya kinabii inayounganisha aya nne katika sura ya kumi na mbili ya Danieli, zinazobainisha tofauti kati ya waovu na wenye hekima. "Kile cha kila siku" ni kweli inayochukiwa na wale wanaopokea udanganyifu mkuu katika 2 Wathesalonike. "Kile cha kila siku" kinawakilisha tamaa ya "watoto wa uongo" kumfanya Mtakatifu wa Israeli aondoke njiani mwao. Na adhabu yao inaonyeshwa na kuvunjwa kwa chombo cha mfinyanzi, na kinachosalia ni mfano wa hali ya upotevu ya wanawali wapumbavu, kwa kuwa kwa vipande vilivyovunjika na vilivyosalia vya chombo cha mfinyanzi kilichopasuka pale, "hapatapatikana" "kigae cha kuchukua moto kutoka mahali pa kuchomea, wala cha kuteka maji kutoka kisimani."

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

Zote mbili, "moto" na "maji", ni ishara za Roho Mtakatifu, kama vile mafuta katika mfano wa wanawali kumi. Kilio cha Usiku wa Manane kitakapokuja ghafla, kwa papo hapo, kama kilivyotokea katika mkutano wa kambi wa Exeter mnamo Agosti 1844, haitawezekana kwa "watoto wa uongo" kupata mafuta yoyote (maji au moto). Waliitwa "kurejea" baada ya kukatishwa tamaa kwa mara ya kwanza, kama ilivyokuwa kwa Yeremia, lakini walikataa.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Maneno yako yalipatikana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana Mungu wa majeshi. Sikuketi katika baraza la wenye dhihaka, wala sikufurahi; naliketi peke yangu kwa sababu ya mkono wako; maana umenijaza ghadhabu. Kwa nini maumivu yangu ni ya daima, na jeraha langu haliponyeki, linalokataa kupona? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yanayokauka? Kwa hiyo, Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele yangu; na ukitoa kilicho cha thamani kutoka katika kilicho duni, utakuwa kama kinywa changu; nao na warejee kwako; bali wewe usiwarejee. Nami nitakufanya uwe kwa watu hawa ukuta wa shaba ulio imara; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa kutoka katika mkono wa waovu, nami nitakukomboa kutoka katika mkono wa watu wa kutisha. Yeremia 15:16-21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Yeremia anawakilisha wale waliorejea baada ya kukatishwa tamaa kwa mara ya kwanza. Wale walioingia katika kazi ya kutenganisha “kilicho cha thamani na kilicho kibaya,” ili “kusimama mbele” za Bwana na kuwa kama “kinywa” cha Bwana. Hao ndio wanaowakilishwa na Danieli katika sura ya tisa, kama wale wanaoelewa hali yao ya kutawanyika, na kisha wakaomba ile sala ya Walawi ishirini na sita. Hao ndio wanaowakilishwa na Danieli, Yeremia, na walinzi wa Habakuki wanaopinganishwa na “watoto wa uongo.” “Watoto wa uongo” pia waliitwa na “Mtakatifu wa Israeli” aliposema, “kwa kurejea na kupumzika mtaokolewa; katika utulivu na kutumaini kutakuwa nguvu zenu; lakini hamkutaka”.

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Vito vya Miller ni kweli zilizoonyeshwa kwenye meza za Habakuki ambazo zinawakilisha jaribu la ujumbe wa Kilio cha Usiku wa Manane linalozalisha makundi mawili ya waabudu. Ishara ya uasi unaodhihirishwa dhidi ya vito hivyo ni “cha kila siku.” Miller alikuwa sahihi katika ufahamu wake wa “cha kila siku,” lakini ufahamu wake ulipunguzwa na historia aliyokuwa akiishi, na vito alivyokuwa amezoea kuviweka juu ya meza katikati ya chumba chake sasa vinang’aa mara kumi zaidi kuliko vilivyong’aa wakati Miller alipoviweka mara ya kwanza juu ya meza yake. Sasa vimo ndani ya sanduku kubwa zaidi, kwa kuwa sanduku hilo sasa linawakilisha si tu Biblia, kama ilivyokuwa wakati wa Miller, bali linawakilisha Biblia pamoja na Roho ya Unabii.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Ni mashahidi hawa wawili wanaotoa nuru ya mtihani katika siku za mwisho, na ni mashahidi hao wawili ndiyo wanaogeuka kuwa uwanja mkuu wa mapambano katika siku za mwisho. Miller aliona mapambano hayo, kwa kuwa katika ndoto yake walichukua sanduku lake (Biblia), wakalivunja vipande vipande. Yohana, akiwakilisha “wenye hekima” katika siku za mwisho, “alikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo.” Yohana alikuwa akiteswa kwa kuamini ujumbe wa Biblia pamoja na maandiko ya Ellen White.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

Tutaendelea kuzingatia kweli zinazowakilishwa na maono ya Mto Ulai yaliyofunguliwa muhuri mwaka 1798, katika makala inayofuata.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> "Hatuna la kuogopa kuhusu siku zijazo, ila tu tukisahau jinsi Bwana alivyotuongoza, na mafundisho yake katika historia yetu iliyopita." Life Sketches, 196.

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