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# The Book of Daniel - Number Seventy-Five

Kitabu cha Danieli - Nambari Sabini na Tano

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Mifanano ya Kinabii: Kutoka kwa Ujumbe wa Isaya hadi Mafunuo ya Siku za Leo

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Isaya anapowasilisha ujumbe unaowakilishwa na miaka sitini na tano (sura ya saba, aya ya nane), kwa mtawala mwovu wa Yerusalemu, anafanya hivyo karibu na “shamba la mfuaji” na “mwisho wa mfereji wa birika la juu,” katika mwaka 742 K.K. Mwaka 742 K.K. unawakilisha 1863, kwa maana Yesu daima huonyesha mwisho kwa mwanzo. Nao uasi wa 1863 unawakilisha sheria ya Jumapili nchini Marekani, kwa kuwa Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo. Mwaka 1863 ulikuwa mwanzo wa kanisa la Waadventista la Laodikia lililosajiliwa kisheria, na kanisa hilo huachwa ukiwa wakati wa “tetemeko kuu” la sheria ya Jumapili. Je, shirika linalotawaliwa kisheria na Serikali (si kinyume chake cha Kanisa kudhibiti Serikali), lingewezaje kuendelea kushika Sabato ya siku ya saba, wakati huo huo serikali hiyohiyo inapokataza kisheria ibada siku ya saba?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Mwanzoni na mwishoni mwa huduma ya Kristo, alitakasa hekalu. Katika kutakasa la kwanza la hekalu, Kristo alionyesha kwamba viongozi walikuwa wameifanya “nyumba ya Baba yake” kuwa pango la wanyang’anyi, lakini katika kutakasa la mwisho la hekalu alionyesha kwamba “nyumba yao” imeachiwa ukiwa. Israeli ya kale ni kielelezo cha Israeli ya sasa. Mwanzoni mwa Uadventista, alisimamisha na kutakasa hekalu la Wamillerite, lakini katika kutakasa kwa mwisho, kutakasa kwa wale mia arobaini na nne elfu, Uadventista wa Laodikia unatapikwa kutoka kinywani mwake, na “nyumba yao” kisha inaachiwa ukiwa.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Isaya yuko karibu na shamba la kufulia nguo anapomkabili mfalme Ahazi. Shamba la kufulia nguo linawakilisha utakaso uliotekelezwa na Mjumbe wa Agano anayekuja ghafula katika hekalu lake, na kuwasafisha wana wa Lawi kama kwa "sabuni ya mfua nguo." Utakaso huu ulitekelezwa mwanzoni mwa Uadventista, na unatekelezwa tena mwishoni.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, yule mjumbe wa agano, mnayemfurahia; tazama, anakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka kwa haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Isaya anakutana na Ahazi, akiwa na ishara ya mwanawe, ambaye jina lake linaashiria kwamba katika siku za mwisho "salio litarudi." Salio ni wale wanaorudi. Isaya anakutana na mfalme mwovu Ahazi wakati wa historia ya usafishaji wa hekalu, uliyoanza katika historia ya Wamileriti mwaka 1844, na uliohitimishwa kwa kutotii mwaka 1863. Katika siku za mwisho huo usafishaji ni historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Lau Wamileriti wangalifuata uongozi wa Mungu uliofunguka baada ya 1844, wangekuwa wamekamilisha kazi.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> "Laiti Waadventista, baada ya kuvunjika moyo mkuu mwaka 1844, wangeshikilia imani yao kwa uthabiti na kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukifunguka, wakipokea ujumbe wa malaika wa tatu na kwa nguvu za Roho Mtakatifu kuutangaza ulimwenguni, wangaliona wokovu wa Mungu; Bwana angefanya kazi kwa nguvu kupitia juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekuja kabla ya wakati huu kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuatia kuvunjika moyo huko, waamini wengi wa Adventi walishindwa kushikilia imani yao. . . . Hivyo kazi ikazuiliwa, na dunia ikaachwa gizani. Laiti mwili wote wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa kiasi kikubwa jinsi gani!" Uinjilisti, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Kushindwa "kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukijitokeza," kuliwaingiza katika hali ya Walaodikia kufikia mwaka 1856, na uasi uliofuata wa mwaka 1863 uliashiria mwanzo wa kutangatanga jangwani kulikokuwa kumeonyeshwa na Israeli wa zamani waliposhindwa jaribio lao la kumi na la mwisho, na kisha wakahukumiwa kufa jangwani katika miaka arobaini iliyofuata.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Mwana wa Isaya anatoa ahadi kwamba katika utakaso wa mwisho wa hekalu katika siku za mwisho "masalio yatarudi." "Kurudi" kwao kunaonyeshwa na Yeremia, ambaye aliahidiwa kwamba ikiwa angerudi, angekuwa mlinzi wa Mungu. Wale mia moja arobaini na nne elfu ni wale waliorejea baada ya kukatishwa tamaa.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Wale walio elfu mia arobaini na nne wamepitia hali ya kukatishwa tamaa na wamemngoja Bwana wao. Wamefananishwa na wanawali wenye hekima katika historia ya Millerite, na katika historia za mwanzo na za mwisho fimbo mbili zinaunganishwa kuwa taifa moja, wakati wa kumiminwa kwa Roho Mtakatifu katika kipindi cha Kilio cha Usiku wa Manane.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Mfalme mwovu Ahazi anawakilisha uongozi wa Yuda watakaokuwa wamesikia ujumbe, lakini wanaoukataa ujumbe uliowasilishwa na Isaya, na kwa kufanya hivyo “wanajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa.” Hao ni wale “wanaowatafuta wenye pepo wa utambuzi, na kwa wachawi wanaonong’ona na kunung’unika,” wakiwakilisha uzoefu wa uroho wanaoukubali wanapopokea udanganyifu mkuu wa 2 Wathesalonike. Kukataa kwa Ahazi ujumbe wa Isaya mnamo 742 KK, kunalingana na 1863, wakati ujumbe wa Miller ulikataliwa. Isaya anamwakilisha Miller, na ujumbe wa Isaya na wa Miller wote ulitegemea “mara saba,” ambazo hupata sehemu yao ya nanga katika aya ya nane ya sura ya saba ya Isaya. Mwana wa Miller (mwana wa Isaya) anawakilisha harakati ya Eliya inayokuja katika siku za mwisho.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Tamko dhidi ya Ahaz kwa kukataa kwake lilijumuisha utabiri wa kushindwa na mfalme wa kaskazini, ambaye katika siku za mwisho ni muungano wa mara tatu wa Roma ya kisasa, unaotawaliwa na upapa.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Bwana akaniambia tena, akasema, Kwa kuwa watu hawa wameyakataa maji ya Shiloahu yanayotiririka kwa upole, na wanashangilia Resini na mwana wa Remalia; basi kwa hiyo, tazama, Bwana analeta juu yao maji ya mto, yenye nguvu na mengi, yaani mfalme wa Ashuru pamoja na utukufu wake wote; naye atapanda juu ya mikondo yake yote, na kuvuka kingo zake zote; naye atapitia Yuda; atafurika na kupita juu, atafika hata shingoni; na akinyosha mabawa yake, yatajaza upana wa nchi yako, Ee Imanueli. Isaya 8:5-8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Isaya alikutana na mfalme mwovu Ahazi mwishoni mwa mfereji wa bwawa la juu, na ingawa kuna mashaka miongoni mwa wanahistoria wa Biblia na wanakiolojia kuhusu iwapo bwawa la juu ndilo bwawa lilelile la Siloamu katika nyakati za Kristo, muktadha wa unabii wa Isaya huondoa shaka zote, kwa kuwa Isaya anabainisha kwamba mfalme wa kaskazini angemvamia Ahazi kwa sababu alikuwa ameyakataa maji ya Shiloa yatiririkayo taratibu. "Shiloa" ni jina la Agano la Kale la "Siloamu" katika Agano Jipya.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

Ilikuwa katika birika la Siloamu kwamba Yesu alimponya yule mtu kipofu, na mfalme mwovu Ahazi anawakilisha uongozi wa Laodikia uliopofuka, katika mwaka 1863 na pia wakati wa sheria ya Jumapili itakayokuja hivi karibuni, unaokataa kuponywa. "Shiloa" na "Siloamu" vyote humaanisha "alitumwa," na ujumbe ulitumwa kutoka kwa Baba, kwa Mwana, ambaye kisha aliutoa kwa Gabrieli na malaika watakatifu ili waufikishe kwa Isaya, ambaye alileta ujumbe uliokuwa "umetumwa" kutoka mbinguni kwa kiongozi wa Laodikia aliye kipofu.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Mfereji kutoka bwawa la juu ambako Isaya aliwasilisha ujumbe unawakilisha mahali ambapo mvua ya Roho Mtakatifu inawafikia watu wa Mungu, kama vile inavyoakilishwa pia na mabomba ya dhahabu katika maono ya Zakaria, au ngazi katika ndoto ya Yakobo.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> Kile ambacho Mungu ametutayarishia kinaonyeshwa katika Zakaria, sura ya 3 na 4, na 4:12-14: ‘Nikajibu tena, nikamwambia, Haya matawi mawili ya mizeituni ni nini, ambayo kupitia mirija miwili ya dhahabu humimina mafuta ya dhahabu kutoka ndani yao? Naye akajibu, akaniambia, Je, hujui haya ni nini? Nikasema, La, bwana wangu. Kisha akasema, Hawa ni wale wawili waliotiwa mafuta, wanaosimama karibu na Bwana wa dunia yote.’

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Bwana amejaa rasilimali. Hana upungufu wa nyenzo. Ni kwa sababu ya ukosefu wetu wa imani, udunia wetu, maneno yetu ya bure, kutokuamini kwetu, kunakodhihirika katika mazungumzo yetu, kwamba vivuli vyeusi hukusanyika kutuzunguka. Kristo hafunuliwi kwa neno wala kwa tabia kama Yule aliye wa kupendeza kabisa, na bora kuliko elfu kumi. Wakati nafsi inaporidhika kujikweza kwa ubatili, Roho ya Bwana hawezi kufanya mengi kwa ajili yake. Maono yetu mafupi huona kivuli, lakini hayawezi kuuona utukufu ulio mbali zaidi. Malaika wanashikilia pepo nne, zinawakilishwa kama farasi mwenye ghadhabu anayetaka kuvunja pingu na kukimbia kwa kasi juu ya uso wa dunia yote, akibeba uharibifu na mauti katika njia yake.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> Je, tutalala ukingoni kabisa mwa ulimwengu wa milele? Je, tutakuwa wazembe, baridi, na wafu? Ee, laiti katika makanisa yetu watu Wake wangepuliziwa ndani yao Roho na pumzi ya Mungu, ili wasimame kwa miguu yao na waishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni finyu. Lakini tunapopita katika lango hilo finyu, upana wake hauna kikomo. Manuscript Releases, juzuu ya 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

"Mafuta ya dhahabu," ni ujumbe wa Roho ya Mungu unaoshuka kutoka bwawa la juu kupitia mfereji, yaani yale mabomba mawili ya dhahabu, ambayo ni mashahidi wawili wa Biblia na wa Roho ya Unabii, au Agano la Kale na Agano Jipya, au sheria na manabii, au Musa na Eliya.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Mungu hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Ujumbe ambao Ahaz alikuwa akiukataa ulikuwa ujumbe wa Kilio cha Usiku wa Manane, ambao ungepata kilele chake katika ujio wa pili wa Kristo, iwapo uongozi wa Laodicea ungekuwa umepokea ujumbe kwa Laodicea uliokuwa "umetumwa" kwao mwaka 1856. Kisha ujumbe huo ungepanuka kuwa Kilio Kikuu, na watu wa Mungu wangekuwa wamekamilisha kazi na kuwa na amani. Badala yake, walirudia matapishi waliyokuwa wamekombolewa kutoka kwayo.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

Isaya na Ahazi wanawakilishwa kama wakiwa katika mchakato wa utakaso wa uwanja wa mwasheraji, ambao unatimizwa na Mjumbe wa Agano katika Malaki sura ya tatu. Wamewekwa kwa mfano mahali ambapo "mafuta" (ujumbe) yanamiminwa katika maono ya Zekaria, na katika siku za mwisho, ujumbe wa Isaya kwa Ahazi ni ujumbe wa Uislamu wa Ole wa tatu; ni ujumbe wa historia iliyositirika ya ngurumo saba; ni ujumbe kwamba wa nane ni wa wale saba; ni ujumbe wa shamba la mizabibu; ni ujumbe wa "Kweli," ambayo yote ni vipengele vya Ufunuo wa Yesu Kristo, ambavyo katika siku za mwisho huleta utakaso unaowakilishwa na uwanja wa mwasheraji.

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Ilikuwa, na pia bado ni, ujumbe wa “nyakati saba,” unaobadilika kutoka kwa jiwe la msingi la Miller hadi jiwe kuu la pembeni, kwa maana ulikuwa ukweli wa kwanza, na kwa hiyo lazima uwe ukweli wa mwisho. Mwaka 1863 uliashiria hitimisho la mchakato wa usafishaji ulioanza kwa kuwasili kwa malaika wa tatu mnamo Oktoba 22, 1844, na hatimaye ukaufikia mwanga wa “nyakati saba” mwaka 1856. Mnamo 1844 mwanga wa miaka elfu mbili mia tatu uliashiria mwanzo uliosababisha mwisho uliotiwa alama na miaka elfu mbili mia tano ishirini. Hata hivyo, upofu wa Laodikia mwanzoni na mwishoni unakataa kuona uhusiano wa maono hayo mawili. Mwaka 1863 unawakilisha hitimisho la mchakato wa usafishaji unaotokea kila mara ujumbe unapofunguliwa muhuri, na ujumbe wa malaika wa tatu ulifunguliwa muhuri mnamo Oktoba 22, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Nuru ya malaika wa tatu iliyofunguliwa mwaka 1844 haikuwa nuru ya kipekee; ilikuwa kile ambacho Dada White anakitaja kama ‘nuru inayosonga mbele ya malaika wa tatu.’ Nuru hiyo inayosonga mbele ya malaika wa tatu ilianza mwaka 1844, na inaendelea kusonga mbele hadi mlango wa rehema utakapofungwa; lakini ilipowasili mara ya kwanza, na itakapomalizika hatimaye, kuna kipindi maalum cha jaribu cha malaika wa tatu. Vipindi hivyo vya majaribu, mwanzoni na mwishoni, pia vinawakilisha mchakato wa kujaribiwa unaoelezwa na Danieli kama ‘kuongezeka kwa maarifa,’ ambako nako ni nuru inayosonga mbele ya malaika wa tatu.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Mchakato wa majaribio wa mwanzoni ulianza mwaka 1844, na nuru iliyokuwa ikisonga mbele iliongezeka katika maarifa hadi ikafikia hitimisho lake mwaka 1856. Nuru ya mwanzo na nuru ya mwisho ya kipindi cha majaribio ndizo maono mawili ya Danieli sura ya nane, aya ya kumi na tatu na kumi na nne, ambayo yanawakilisha msingi na nguzo kuu ya Uadventista.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Kipindi cha kujaribiwa cha malaika wa kwanza kilianza tarehe 11 Agosti 1840 na kikaisha katika kukatishwa tamaa ya kwanza tarehe 19 Aprili 1844. Kisha kipindi cha kujaribiwa cha malaika wa pili kikaanza, na kikaendelea hadi tarehe 22 Oktoba 1844. Wakati huo malaika wa tatu akaja, na kipindi cha kujaribiwa cha malaika wa tatu kikaendelea hadi Uadventista wa Laodikia ulipokataa nuru ya malaika wa tatu mwaka 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Kipindi cha majaribio cha malaika wa tatu kwa Uadventista wa Millerite kilikuwa na mwanzo na mwisho, na mwanzo na mwisho lazima viwakilishe jambo lilelile, kwa kuwa Yesu siku zote huonyesha mwisho wa jambo kwa kutumia mwanzo wake. Ufunguzi wa mwanga unaoongezeka wa malaika wa tatu ulikuwa mwanga wa mwonekano (maono ya "mareh"), wa aya ya kumi na nne ya sura ya nane ya Danieli. Mwisho wa mwanga unaoongezeka wa malaika wa tatu ulikuwa mwanga wa kukanyagwa chini kwa patakatifu na jeshi (maono ya "chazon"), wa aya ya kumi na tatu. Maono hayo mawili yameunganishwa kinabii.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Ndipo utafanya baragumu la Yubile lipigwe siku ya kumi ya mwezi wa saba; siku ya upatanisho mtalipiga baragumu kote katika nchi yenu. Walawi 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

Baragumu ambalo lilipaswa kupigwa katika Siku ya Upatanisho, tarehe 22 Oktoba 1844, lilikuwa baragumu la Yubilei, linalowakilisha mzunguko mtakatifu wa miaka saba unaofanya jumla ya siku elfu mbili mia tano na ishirini. Bwana alikusudia kuwaongoza Israeli wa kale moja kwa moja hadi Nchi ya Ahadi, lakini uasi wao ulizuia hilo kutokea. Bwana alikusudia kuwaongoza Israeli wa sasa moja kwa moja hadi Nchi ya Ahadi, lakini uasi ulizuia hilo kutokea. Kama Israeli wa sasa wangekuwa watiifu kwa mwanga unaosonga mbele wa malaika wa tatu, wangeuonya ulimwengu na Bwana angekuwa amerudi zaidi ya miaka mia moja iliyopita.

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Ili hilo litokee Bwana angehitaji kufanya mabadiliko miongoni mwa Wamileraiti, na mabadiliko hayo yanatambuliwa katika Maandiko kama siri ya Mungu. Kama Uadventista ungalifuata nuru inayosonga mbele ya malaika wa tatu, basi tarumbeta ya Yubilei ingekuwa imelia hadi mwisho, maana ni katika siku ambazo tarumbeta ya saba inalia ndipo siri ya Mungu inakamilishwa. Katika Ufunuo sura ya kumi, tarumbeta hiyo, ambayo ni tarumbeta ya Yubilei, na pia tarumbeta ya ole wa tatu, ilianza kulia tarehe 22 Oktoba 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Na yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake kuelekea mbinguni, akaapa kwa Yeye aishiyeko milele na milele, aliyeziumba mbingu, na vitu vilivyomo humo, na nchi, na vitu vilivyomo humo, na bahari, na vitu vilivyomo ndani yake, ya kwamba muda hautakuwapo tena; bali katika siku za sauti ya yule malaika wa saba, atakapoanza kutoa sauti, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:5-7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Mchakato wa utakaso wa majaribio ulioanza tarehe 22 Oktoba, 1844, ambao ulikuwa mwanga uliokuwa ukizidi kuongezeka wa malaika wa tatu, ulianza na mwanga wa Danieli sura ya nane, aya ya kumi na nne, na ukaishia na mwanga wa Danieli sura ya nane, aya ya kumi na tatu. Uliaanza na jibu la aya ya kumi na nne, na ukaishia na swali la aya ya kumi na tatu.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Miaka ile kumi na tisa iliwakilishwa kwa mfano na kuwasili kwa ujumbe wa onyo wa Isaya kwa Ahazi, mfalme wa Yuda halisi, wakati wa vita vya wenyewe kwa wenyewe kati ya kaskazini na kusini. Miaka ile kumi na tisa iliishia kwa mfalme wa kaskazini kuwachukua Waisraeli utumwani. Miaka ile kumi na tisa ilikuwa mfano wa kuwasili kwa malaika wa tatu mwaka 1844, hadi uasi wa 1863. Nuru inayozidi kuongezeka ya malaika wa tatu iliwakilishwa na ujumbe wa Isaya.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Kukataa nuru hiyo inayosonga mbele kulileta kikomo kwa Harakati ya Wamileraiti, na katika kipindi hicho cha kujaribiwa Harakati ya Wamileraiti ya Filadelfia ilibadilika na kuwa Kanisa la Laodikia. Kipindi cha miaka kumi na tisa kilichoanza mwaka 742 KK, na kipindi cha miaka kumi na tisa kilichoanza mwaka 1844, vyote viwili vinawakilisha mchakato wa kujaribiwa na kutakaswa katika siku za mwisho, yaani kipindi cha mwisho cha kujaribiwa cha nuru inayosonga mbele ya malaika wa tatu.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Katika mchakato huo wa mwisho wa kujaribiwa, siri ya Mungu itakamilika. Wale laki moja na elfu arobaini na nne ndio wanaosubiri, wanaorudi na wanaotiwa muhuri.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Fungeni ushuhuda, tia muhuri sheria miongoni mwa wanafunzi wangu. Nami nitamngoja Bwana, afichaye uso wake mbali na nyumba ya Yakobo, nami nitamtarajia. Tazama, mimi na watoto ambao Bwana amenipa tumekuwa ishara na maajabu katika Israeli, kutoka kwa Bwana wa majeshi, akaaye katika mlima Sayuni. Isaya 8:16-18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

Kipindi cha mwisho cha majaribio cha nuru inayozidi kuongezeka ya malaika wa tatu katika siku za mwisho kilianza mahali pale ambapo kipindi cha mwanzo cha majaribio kilianza. Kilianza wakati Yesu alipoinua mkono wake kuelekea mbinguni na kutangaza, "kwamba hakutakuwa tena na wakati." Tangazo hilo lilitokea tarehe 22 Oktoba 1844, wakati tarumbeta ya saba ilipotangaza Yubilei mwishoni mwa mzunguko mtakatifu wa saba. Mzunguko wa miaka saba, uliorudiwa mara saba, ulikuwa kwa maana halisi miaka arobaini na tisa, au siku elfu mbili mia tano na ishirini.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

Mwaka 1989 unaashiria “wakati wa mwisho” katika harakati ya wale elfu mia arobaini na nne, na mwaka 1989 unaashiria hitimisho la miaka mia moja ishirini na sita iliyoanza wakati wa uasi wa mwaka 1863. Harakati ya wale elfu mia arobaini na nne ilianza katika “wakati wa mwisho,” ikiwa na ishara ya “nyakati saba,” kwa kuwa mia moja ishirini na sita ni sehemu ya kumi ya elfu moja mia mbili na sitini, ambayo nayo ni nusu ya elfu mbili mia tano na ishirini.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Yesu daima huwakilisha mwisho wa jambo kwa kutumia mwanzo wa jambo, na mwanzo wa harakati ya wale mia moja arobaini na nne elfu uliwekwa alama na ishara ya "mara saba," kama ilivyo pia mwishoni mwa harakati hiyo. Siku za sauti ya malaika wa saba, wakati fumbo la Mungu linakamilika, zilianza mwishoni mwa zile siku "tatu na nusu" za Ufunuo sura ya kumi na moja. Tarumbeta ya Saba, ambayo pia ni Ole wa tatu, iliitoa sauti yake ya pili tarehe 7 Oktoba 2023, na fumbo la Mungu sasa linakamilika, kama "alivyowatangazia watumishi wake manabii." Mwisho wa harakati hiyo umewekwa alama na ishara ya "mara saba," kama ulivyokuwa mwanzo wa harakati hiyohiyo.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Katika wakati wa mwisho mnamo 1798, "nyakati saba," za ghadhabu ya Mungu dhidi ya ufalme wa kaskazini zilikoma, na mwishoni mwa harakati za Millerites, kukataa kweli zinazohusishwa na "nyakati saba," kuliashiria uasi wa 1863. Yesu daima huonyesha mwisho wa jambo kupitia mwanzo wake, na harakati ya malaika wa kwanza (Millerites), inaonyesha harakati ya malaika wa tatu (elfu mia moja arobaini na nne). Harakati zote mbili zinaanza na kuishia kwa "nyakati saba." Huwezi kuyabuni mambo haya.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> Wale walio katika nyadhifa za uwajibikaji wasije wakageukia kanuni za ulimwengu za kujiridhisha na za ufujaji, kwa maana hawawezi kumudu hilo; na hata kama wangeweza, kanuni za kufanana na Kristo zisingeruhusu. Mafundisho ya aina nyingi yanapaswa kutolewa. 'Ni nani atakayemfundisha maarifa? Naye ni nani atakayemfanya aelewe mafundisho? Ni wale waliowachishwa maziwa, waliotolewa matitini. Kwa maana amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo.' Hivyo neno la Bwana linapaswa kuletwa kwa uvumilivu mbele ya watoto na kuwekwa daima mbele yao, na hilo lifanywe na wazazi wanaoamini neno la Mungu. 'Kwa kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atalinenea watu hawa. Ambao aliwaambia, Hii ndiyo raha ambayo kwa hiyo mnaweza kumpumzisha aliyechoka; na huku ndiko kuburudisha; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao, amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka nyuma, wakavunjika, wakanaswa, na wakachukuliwa.' Kwa nini? Kwa sababu hawakulisikiliza neno la Bwana lililowajia.

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> Hii inamaanisha wale ambao hawajapokea mafundisho, bali wamethamini hekima yao wenyewe, na wamechagua kufanya mambo kulingana na mawazo yao wenyewe. Bwana huwajaribu hawa, ili wachukue msimamo wa kufuata shauri Lake, au wakatae na kufanya kulingana na mawazo yao wenyewe, kisha Bwana atawaacha kwa matokeo ya hakika. Katika njia zetu zote, katika huduma yetu yote kwa Mungu, anatuambia, ‘Nipe moyo wako.’ Ni roho inayonyenyekea na inayoweza kufundishwa ndiyo inayotakiwa na Mungu. Ubora wa maombi unatokana na ukweli kwamba yanatoka katika moyo wenye upendo na utii.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> Mungu anahitaji mambo fulani kutoka kwa watu wake; wakisema, Sitajitoa kwa moyo wangu kufanya jambo hili, Bwana huwaruhusu waendelee katika hukumu wanayoidhani kuwa yenye hekima pasipo hekima ya mbinguni, hadi andiko hili [Isaya 28:13] litimie. Usiseme, Nitafuata mwongozo wa Bwana hadi kiwango fulani kinachopatana na hukumu yangu, kisha nishikilie sana mawazo yangu mwenyewe, nikikataa kufinyangwa kufuatana na mfanano wa Bwana. Na liulizwe swali, Je, hii ndiyo mapenzi ya Bwana? siyo, Je, hii ndiyo maoni au hukumu ya—? Ushuhuda kwa Wahudumu, 419.

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