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# The Book of Daniel - Number Ninety-Two

Kitabu cha Danieli - Nambari Tisini na Mbili

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Kufunua unabii: matumizi ya mara tatu ya aya sita za mwisho za Danieli na nuru inayosonga mbele ya malaika wa tatu

Author

Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

Katika harakati za Wamileraiti, kuongezeka kwa maarifa kuliondolewa muhuri, na kulijaribu hasa, ingawa si wao tu, wale waliokuwa wakijitambulisha kuwa Waprotestanti nchini Marekani. Sardi, kanisa lililotoka katika giza la utawala wa Kipapa, lilikuwa likiongozwa kuelekea ufahamu mpana zaidi wa injili ambao ulipaswa kufunuliwa wakati patakatifu pa mbinguni palipofunguliwa mbinguni. Katika harakati ya malaika wa tatu, kuongezeka kwa maarifa kuliondolewa muhuri tarehe 11 Septemba 2001, na kulijaribu Uadventista wa Laodikia kote duniani. Kwa sababu hii, ukweli unaowakilishwa katika mistari sita ya mwisho ya Danieli kumi na moja, ambao ndio chanzo cha kuongezeka kwa maarifa, ulipingwa na Uadventista wa Laodikia.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> Wachache waliokuwa wajenzi waaminifu juu ya msingi wa kweli (1 Wakorintho 3:10, 11) walifadhaika na kukwamishwa kwa kuwa takataka za mafundisho ya uongo zilikwamisha kazi. Kama wajenzi juu ya ukuta wa Yerusalemu siku za Nehemia, baadhi walikuwa tayari kusema: ‘Nguvu za wabeba mizigo zimefifia, na kuna takataka nyingi; hata hatuwezi kujenga.’ Nehemia 4:10. Wakiwa wamechoka na mapambano ya kudumu dhidi ya mateso, udanganyifu, uovu, na kila kikwazo kingine ambacho Shetani angeweza kubuni ili kuzuia maendeleo yao, baadhi ya waliokuwa wajenzi waaminifu walikata tamaa; na kwa ajili ya amani na usalama wa mali zao na maisha yao, waliacha msingi wa kweli. Wengine, bila kuogopeshwa na upinzani wa adui zao, walitangaza bila woga: ‘Msiwaogope; mkumbukeni Bwana, aliye mkuu na wa kuogofya’ (mstari wa 14); nao wakaendelea na kazi, kila mmoja amejifunga upanga wake ubavuni. Waefeso 6:17.

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> Roho ile ile ya chuki na upinzani dhidi ya kweli imewachochea maadui wa Mungu katika kila enzi, na uangalifu uleule pamoja na uaminifu huo huo vimehitajika kwa watumishi Wake. Maneno ya Kristo kwa wanafunzi wa kwanza yanatumika kwa wafuasi Wake hadi mwisho wa wakati: ‘Ninayowaambia ninyi nawaambia wote, kesheni.’ Marko 13:37.” Pambano Kuu, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Uwasilishaji wa ujumbe wa mistari sita ya mwisho ya Danieli ulianza katika mazingira ya huduma zinazojitegemea za Uadventista wa Laodikia, na baadaye ukakabiliwa na wanatheolojia mashuhuri (wasomi) wa Uadventista wa Laodikia kadri wakati ulivyosonga. Silaha zilizotumiwa katika jaribio la kuutia dosari ujumbe huo, daima zilizalisha nuru kubwa zaidi na uwazi kuhusu mistari iliyokuwa chini ya uchunguzi na mashambulizi. Mashambulizi hayo hatimaye yalisababisha uelewa wa kinabii ambao haukuwa umetambuliwa hapo awali, lakini kisha ukathibitishwa na kubainika kuwa sehemu ya nuru inayoendelea ya malaika wa tatu.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Wamileraiti walitambua falme nne tu za unabii wa Biblia, lakini muda mfupi baada ya 1844, ilieleweka kwamba Marekani ilikuwa mnyama wa nchi wa Ufunuo kumi na tatu, na ufahamu huo ukabainisha kwamba Upapa haukuwa tu sehemu ya ufalme wa Kirumi, bali kwa kweli ulikuwa ufalme wa tano wa unabii wa Biblia.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Chini ya alama za joka kubwa jekundu, mnyama afananaye na chui, na mnyama mwenye pembe kama za mwanakondoo, serikali za duniani ambazo zingejihusisha hasa na kukanyaga sheria ya Mungu na kuwatesa watu Wake, zilionyeshwa kwa Yohana. Vita inaendelea hadi mwisho wa wakati. Watu wa Mungu, waliowakilishwa kwa mfano wa mwanamke mtakatifu na watoto wake, walionyeshwa kuwa wako wachache sana. Katika siku za mwisho, waliosalia tu ndio waliokuwapo. Kuhusu hawa, Yohana anasema kuwa ni wale ‘wanaoshika amri za Mungu, na walio na ushuhuda wa Yesu Kristo.’

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> Kupitia upagani, na kisha kupitia Upapa, Shetani alitumia uwezo wake kwa karne nyingi katika jitihada za kufuta duniani mashahidi wa Mungu waaminifu. Wapagani na wafuasi wa Upapa walichochewa na roho ile ile ya joka. Walitofautiana tu kwa kuwa Upapa, kwa kujifanya kumtumikia Mungu, ulikuwa adui hatari zaidi na mkatili zaidi. Kwa njia ya Ukatoliki wa Kirumi, Shetani aliuteka ulimwengu. Kanisa linalodai kuwa la Mungu liliingizwa katika safu za udanganyifu huu, na kwa zaidi ya miaka elfu moja watu wa Mungu waliteseka chini ya ghadhabu ya yule joka. Na Upapa, ulipopokonywa nguvu zake na kulazimishwa kuacha utesaji, Yohana akaona nguvu mpya ikijitokeza ili kuiiga sauti ya yule joka na kuendeleza kazi ile ile ya ukatili na ya kukufuru. Nguvu hii, ya mwisho itakayopiga vita dhidi ya kanisa na sheria ya Mungu, ilifananishwa na mnyama mwenye pembe kama za mwana-kondoo.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> Lakini mchoro mkali wa kalamu ya kinabii unafunua mabadiliko katika mandhari hii ya amani. Yule mnyama mwenye pembe kama za mwanakondoo ananena kwa sauti ya joka, naye 'hutekeleza mamlaka zote za yule mnyama wa kwanza mbele yake.' Unabii unatangaza kwamba atawaambia wakaao juu ya nchi watengeneze sanamu ya yule mnyama, na kwamba "anawafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru na watumwa, wapokee chapa katika mkono wao wa kuume, au katika vipaji vya nyuso zao; na kwamba mtu yeyote asiweze kununua wala kuuza, isipokuwa yule aliye na ile chapa, au jina la yule mnyama, au hesabu ya jina lake." Hivyo Uprotestanti hufuata nyayo za Upapa. Signs of the Times, Novemba 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Wakati mistari sita ya mwisho ya Danieli kumi na moja ilifunuliwa, ilitambuliwa kwamba mfululizo mzima ulioonyeshwa katika mistari hiyo sita ulikuwa ukishughulikia mwingiliano wa nguvu tatu ambazo Dada White alizitambua kama “upagani,” “Upapa” na “Uprotestanti.” Adui alidai kwamba “nchi tukufu” ya mstari wa arobaini na moja ilikuwa ishara ya aidha Uprotestanti au Kanisa la Waadventista Wasabato, lakini “nchi tukufu” ni Marekani, na katika mstari wa arobaini na moja mfalme wa kaskazini (Upapa) anaiteka Marekani wakati wa sheria ya Jumapili inayokuja hivi karibuni. Kosa la kishetani linaloitambua “nchi tukufu” kuwa chochote kingine tofauti na Marekani limekusudiwa kuwazuia wanaume na wanawake kutambua kwamba tukio linalofuata la kinabii baada ya kuanguka kwa Umoja wa Kisovieti mwaka 1989, katika kipindi kinachowakilishwa katika mistari sita ya mwisho ya Danieli kumi na moja, ni sheria ya Jumapili inayokuja hivi karibuni.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Kwa Waadventista Wasabato, hili linamaanisha kwamba mstari wa arobaini na moja unaonyesha mwisho wa muda wa rehema kwa kanisa la Mungu, na jambo la mwisho ambalo Waadventista wa Laodikia wanataka kulisikia ni kwamba muda wao wa rehema unakaribia kuisha! Bwana aliiongoza hoja hadi hatua ambayo ilitambuliwa kwamba, wakati Roma ya kipagani ilipotwaa udhibiti wa ulimwengu katika Vita vya Actium mwaka 31 kabla ya Kristo, ililazimika kwanza kushinda mamlaka tatu za kijiografia kama zinavyowakilishwa katika Danieli sura ya nane.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Na katika mojawapo yao ilitoka pembe ndogo, ambayo ikazidi kuwa kubwa mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya kupendeza. Danieli 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Ilijulikana kwa hakika kwamba “kusini,” “mashariki” na “nchi ya kupendeza” ziliwakilisha maeneo matatu ya kijiografia ambayo Roma ya kipagani iliyachukua chini ya udhibiti wake, ilipopanda kiti cha enzi cha dunia kama ufalme wa nne wa unabii wa Biblia. Sambamba na ukweli huu kulikuwa na ukweli kwamba Roma ya kipapa pia ilipaswa kushinda mamlaka tatu za kijiografia, ilipopanda kiti cha enzi cha dunia kama ufalme wa tano wa unabii wa Biblia, kama inavyoonyeshwa katika Danieli sura ya saba.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Nilitafakari kuhusu zile pembe, na tazama, palionuka miongoni mwao pembe nyingine ndogo, mbele yake ziling’olewa kwa mizizi pembe tatu za zile za kwanza; na tazama, katika pembe hii kulikuwa na macho kama macho ya mwanadamu, na kinywa kilichokuwa kikinena maneno makuu. Danieli 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

Katika mzozo uliokuwa ukiendelea kuhusu "nchi ya uzuri" ya mstari wa arobaini na moja, Bwana alibainisha kwamba kulikuwa na madhihirisho matatu ya Roma katika unabii. Roma ya Kipagani, iliyofuatwa na Roma ya Kipapa, kisha kukawa na Roma ya siku za mwisho, ambayo tuliita "Roma ya kisasa". Kulingana na kweli mbili thabiti na zilizothibitishwa za unabii, ya kwanza ikiwa kwamba Mungu habadiliki, na nyingine kwamba ukweli unathibitishwa kwa ushuhuda wa mashahidi wawili, tulihitimisha bila kusita kwamba vikwazo vitatu kwa mfalme wa kaskazini katika mistari sita ya mwisho ya Danieli sura ya kumi na moja vilipaswa kuwakilisha nguvu tatu za kisasa za kijiografia.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Yesu Kristo ni yule yule jana, na leo, na hata milele. Waebrania 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> Imeandikwa pia katika torati yenu, kwamba ushuhuda wa watu wawili ni kweli. Yohana 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Utambuzi huu ulithibitisha kile ambacho tayari tulikuwa tumekihitimisha, maana tulikuwa tumeitambua “nchi ya utukufu” kama mamlaka ya kijiografia (Marekani), na tukalikataa wazo la kipumbavu kwamba inawakilisha kanisa, ambalo ni mamlaka ya kiroho. Tulijenga msimamo huu juu ya imani ambayo daima imethibitishwa, kwamba hakuna kitu cha bahati nasibu katika Neno la Mungu. Ni wazi kwa ushuhuda mwingi kwamba kanisa la Mungu katika siku za mwisho ni mlima.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Itakuwa katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, utainuliwa juu ya vilima; na mataifa yote yatamiminika kwake. Na watu wengi watakwenda na kusema, Njooni, na tuukwee mlima wa Bwana, nyumbani mwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutatembea katika mapito yake; kwa maana kutoka Sayuni itatoka sheria, na neno la Bwana kutoka Yerusalemu. Isaya 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Wale waliopendekeza kwamba "nchi tukufu" ni kanisa, na mara nyingi walidai kwamba ni Kanisa la Waadventista Wasabato, walifanya hivyo kwa sababu Danieli anaibainisha nchi hiyo kuwa "tukufu", na mantiki yao ya juujuu ikahitimisha kwamba kwa kuwa "mlima mtakatifu mtukufu" katika aya ya arobaini na tano bila shaka ni kanisa la Mungu la siku za mwisho, basi "nchi tukufu" nayo lazima iwe kanisa. Baada ya yote, vyote viwili vina kivumishi "tukufu".

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Hakuna makosa katika neno la Mungu, na Danieli anapotumia “nchi,” kwa kuambatanisha na neno “tukufu,” na baada ya mistari minne anatumia “mlima mtakatifu,” kwa kuambatanisha na neno “tukufu,” Danieli alikuwa akibainisha utofauti wa makusudi kati ya nchi na mlima. Nchi tukufu kwa maana halisi ni Yuda, na ni katika mji wa Yerusalemu ndipo Hekalu la Mungu lilijengwa. Yerusalemu, au Hekalu, vinaweza kueleweka kama kanisa la Mungu, lakini eneo ambamo Yerusalemu iko ni nchi ya Yuda. Kweli nyingi ziliwekwa bayana kadiri maarifa yalivyoongezeka katika nuru inayoendelea kusonga ya malaika wa tatu, lakini hapa tunaweka tu muktadha wa unabii unaotambua madhihirisho matatu ya Roma.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Tulipotambua kwamba Roma ya kipagani na ya kipapa zilitoa mashahidi wawili waliothibitisha sifa za kinabii za Roma ya kisasa, tulitambua kanuni ya tafsiri ambayo niliiita "matumizi ya mara tatu ya unabii." Kulikuwa na wengine ambao walikuwa wametumia mawazo yanayofanana ya marudio mara tatu ya unabii fulani, lakini ufafanuzi tuliokuja kuutambua ndio bado tunaoutumia. Ni muhimu kuelewa kwamba kanuni ya kinabii ya matumizi ya mara tatu ya unabii, ambayo hutumiwa mara nyingi na Future for America, ilitambuliwa wakati wa mjadala wa aya sita za mwisho za Danieli kumi na moja, lakini kilicho muhimu vilevile ni kwamba mjadala huo uliongoza kwenye utambuzi wa kwanza kwamba matumizi ya mara tatu ya unabii yalihusu Roma. Katika historia ya Wamillerite, mojawapo ya hoja ilikuwa ikiwa Antiochus Epiphanes alikuwa "wanyang'anyi" wa watu wa Danieli, au kama "wanyang'anyi" walikuwa Roma, kama Wamillerite walivyofahamu. Sababu hili ni muhimu ni kwamba Roma, kama "wanyang'anyi" wa watu wa Danieli, ndiyo ambao wange "kuithibitisha maono" katika Danieli sura ya kumi na moja, aya ya kumi na nne.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Na katika nyakati zile wengi watainuka dhidi ya mfalme wa kusini; pia wanyang’anyi wa watu wako watajikuza ili kutimiza maono; lakini wataanguka. Danieli 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Mara ya kwanza tulipoelewa matumizi ya mara tatu ya unabii ilitambuliwa kwa kuona kwamba kuna madhihirisho matatu ya Roma katika unabii wa Biblia. Roma iliimarisha maono ya nuru inayosonga mbele ya malaika wa tatu, kama ilivyofanya katika historia ya Wamilleraiti. Katika historia ya Wamilleraiti kulikuwa na uelewa kwamba upagani na upapa ndizo nguvu zilizokanyaga patakatifu na jeshi; uelewa huo ukawa mfumo wa ukweli ambao juu yake Miller alijenga uelewa wake ‘wote’ wa kinabii. Aya sita za mwisho za Danieli kumi na moja ziliweka mfumo wa ukweli ambao Future for America imejenga juu yake matumizi yake yote ya kinabii. Mfumo huo ni zile nguvu tatu za kuleta ukiwa za joka, mnyama na nabii wa uongo, zinazouongoza ulimwengu hadi Armagedoni.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Mfumo huo unategemea utambuzi kwamba Roma ya kipagani ikifuatiwa na Roma ya kipapa hutoa mashahidi wawili wanaothibitisha Roma ya kisasa, na kwamba Roma ya kisasa ni muungano wa mara tatu wa joka la Uspiritizimu (Umoja wa Mataifa), mnyama wa Ukatoliki (Upapa), na nabii wa uongo wa Uprotestanti uliopotoka (Marekani). Mfumo huo ndio tunaoutambua kama matumizi ya mara tatu ya unabii. Katika makala zifuatazo tutajadili matumizi mbalimbali ya mara tatu ya unabii yaliyotambuliwa, na ambayo yanaunda mfumo wa nuru inayoendelea kusonga mbele ya malaika watatu.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Tutaangalia matumizi mara tatu ya madhihirisho matatu ya Roma, ambayo yanabainisha muundo wa kisiasa na wa kidini wa Roma ya kisasa, ambao Dada White aliuita mbinu za kanisa na mbinu za utawala wa serikali. Muundo huo unatambuliwa kwa kuunganisha sifa za kinabii za Roma ya kipagani na sifa za kinabii za Roma ya kipapa kwa kusudi la kutambua na kuthibitisha sifa hizo katika Roma ya kisasa.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Tutaangalia matumizi ya mara tatu ya maonyesho matatu ya Babeli kama yanavyowakilishwa na Nimrodi, Nebukadneza na Belshaza, ambayo yanabainisha kiburi cha mtu wa dhambi anayeketi katika hekalu la Mungu akitangaza kwamba yeye ni Mungu, ambaye Isaya alimtaja kuwa “Mwashuru mwenye kiburi.” Kiburi cha upapa, ambacho ni mada ya unabii wa Biblia, kinatambuliwa kwa kuleta pamoja sifa za kinabii za Babeli pamoja na sifa za kinabii za Babiloni kwa madhumuni ya kutambua na kuthibitisha sifa za Babiloni ya kisasa.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Tutatazama matumizi ya mara tatu ya madhihirisho matatu ya Eliya, kama yanavyowakilishwa na Eliya na Yohana Mbatizaji, yanayotambua “sauti ya mtu aliaye nyikani” katika siku za mwisho. Sauti ya mtu aliaye nyikani katika siku za mwisho inawakilisha mlinzi maalum ambaye ni harakati, na inatambua ushahidi maradufu katika harakati iliyo na mwanzo na mwisho vinavyofanana. Tumejulishwa kwamba haiwezekani kuwe na malaika wa tatu bila wa kwanza na wa pili, kwa hiyo kwa kiwango fulani haiwezekani kutenganisha harakati ya malaika wa kwanza na harakati ya malaika wa tatu, na harakati zote mbili zinawakilishwa na mlinzi ambaye alitiwa mfano na Eliya na Yohana Mbatizaji.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> Kwa kalamu na kwa sauti tunapaswa kutoa tamko hilo, tukionyesha mpangilio wao, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo wa tatu bila wa kwanza na wa pili. Huu mfululizo wa ujumbe tunapaswa kuutoa kwa ulimwengu katika machapisho, katika mihadhara, tukionyesha katika mlolongo wa historia ya kinabii mambo yaliyokuwapo na mambo yatakayokuwapo. Ujumbe Teule, kitabu cha 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Tutachunguza matumizi mara tatu ya madhihirisho matatu ya mjumbe anayemtayarishia njia Mjumbe wa Agano ili aje ghafla katika hekalu lake, kama inavyowakilishwa na Yohana Mbatizaji na William Miller. Mlinzi wa mwisho ni mada ya unabii ambayo inatambuliwa kwa kuunganisha sifa za kinabii za Yohana Mbatizaji na William Miller ili kutambua utimilifu wa mwisho wa Malaki sura ya tatu.

> 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. Malachi 3:1.

> Tazama, nitamtuma mjumbe wangu, naye ataandaa njia mbele yangu; na Bwana, mnayemtafuta, ataingia ghafla katika hekalu lake, naam, mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Malaki 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Tutaangalia matumizi mara tatu ya madhihirisho matatu ya Uislamu, kama yanavyowakilishwa na sifa za kinabii za Uislamu za ole wa kwanza na wa pili katika sura za nane na tisa za Ufunuo, ambazo zinatambua sifa za kinabii za Uislamu za ole wa tatu uliotambuliwa katika sura za kumi na kumi na moja za Ufunuo.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> Usimruhusu mtu yeyote kuwa akili zako; wala usimruhusu mtu yeyote akufanyie kufikiri, uchunguzi, wala maombi. Maelekezo haya tunapaswa kuyaweka moyoni leo. Wengi wenu mnaamini kwamba hazina ya thamani ya Ufalme wa Mungu na ya Yesu Kristo imo katika Biblia mnayoishika mkononi mwenu. Mnajua kwamba hakuna hazina ya kidunia inayoweza kupatikana bila juhudi kubwa na za uangalifu. Kwa nini mtarajie kuelewa hazina za neno la Mungu bila kuchunguza kwa bidii Maandiko?

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> Ni vema na ni haki kusoma Biblia; lakini wajibu wenu hauishii hapo; kwa kuwa mnatakiwa kuchunguza kurasa zake ninyi wenyewe. Maarifa ya Mungu hayapatiwi bila juhudi za kiakili, bila maombi ya hekima ili mweze kutenganisha makapi ya kosa na punje safi ya ukweli; makapi ambayo wanadamu na Shetani wameyatumia kupotosha mafundisho ya kweli. Shetani na muungano wake wa mawakala wa kibinadamu wamejitahidi kuchanganya makapi ya kosa na ngano ya ukweli. Tunapaswa kwa bidii kutafuta hazina iliyofichwa, na kutafuta hekima kutoka mbinguni ili kutenganisha uvumbuzi wa kibinadamu na amri za Mungu. Roho Mtakatifu atamsaidia mtafutaji wa kweli kuu na za thamani zinazohusiana na mpango wa ukombozi. Ningependa kusisitiza kwa wote kwamba usomaji wa juu juu wa Maandiko hautoshi. Ni lazima tuchunguze, na hili linamaanisha kutenda yote ambayo Neno linadokeza. Kama vile mchimbaji anavyochunguza kwa shauku ardhi ili kugundua mishipa ya dhahabu, vivyo hivyo ninyi mnapaswa kuchunguza Neno la Mungu kwa ajili ya ile hazina iliyofichwa ambayo Shetani kwa muda mrefu amejitahidi kuificha kwa mwanadamu. Bwana asema, ‘Mtu ye yote akitaka kufanya mapenzi yake, atajua habari ya hayo mafundisho.’ Yohana 7:17. Misingi ya Elimu ya Kikristo, 307.

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