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# Parallel Warnings - Number Four

Maonyo Sambamba - Namba Nne

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Misingi ya Imani na Hatari ya Kusahau: Mafunzo yatokanayo na Unabii na Historia

Author

Jeff Pippenger

Published

August 8, 2023

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> 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.

> Ni nani atakayemfundisha ujuzi? Na ni nani atakayemfahamisha mafundisho? Hao waliokatika maziwa, na waliotolewa matitini.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Kwa maana ni lazima amri iwe juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo:

> 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.

> Kwa kuwa kwa midomo yenye kigugumizi na kwa lugha nyingine atanena na watu hawa. Ambao aliwaambia, Haya ndiyo mapumziko ambayo kwa hayo mnaweza kumpumzisha aliyechoka; na hili ndilo burudisho; lakini hawakutaka kusikia.

> 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. Isaiah 28:9–13.

> Lakini neno la Bwana likawa kwao kanuni juu ya kanuni, kanuni juu ya kanuni; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, waanguke nyuma, wavunjike, wanaswe, na wakamatwe. Isaya 28:9-13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Aya hizi kutoka kwa Isaya zimezungumziwa mara kwa mara katika Meza za Habakuki. Hapa nahitaji kugusia tu hoja moja au mbili kutoka kwa aya hizi za awali, ili kuongeza kwenye mjadala wa sasa. Kifungu hiki kinaonyesha watu wanaoshindwa mtihani kwa kuwa “wanaenda, na kuanguka nyuma, na kuvunjika, na kunaswa, na kuchukuliwa.” Walikuwa watu walioshindwa mtihani kuhusu ni nani Mungu angejaribu “kufundisha” ili “kuelewa” “maarifa” au “mafundisho.” Ulikuwa mtihani uliotegemea uelewa wa ongezeko la maarifa, kwa hiyo ulikuwa mtihani uleule uliowatenganisha “wenye hekima” na “waovu” katika Danieli sura ya kumi na mbili, kwa kuwa manabii wote wanakubaliana na kuutambua mwisho wa dunia. Katika Danieli sura ya kumi na mbili “wenye hekima” wanaelewa, lakini “waovu” hawaelewi ongezeko la maarifa.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Watu waliotajwa katika kifungu cha Isaya walijaribiwa na “neno la Bwana” ambalo “hawakutaka kulisikia.” Na “neno la Bwana” maalum walilolikataa, na ambalo lingewawezesha “kuelewa” ongezeko la “maarifa,” lilikuwa kanuni ya kibiblia inayofafanua jinsi ya kuoanisha kwa usahihi historia za kinabii. Wale wanaoanguka katika kifungu cha Isaya walikataa kanuni inayosema kwamba ili kuelewa historia ya kinabii ni lazima utafute ule mstari “hapa kidogo, na pale kidogo.” Neno la Bwana lililozalisha jaribio walilolikataa lilikuwa mbinu ya kuchagua mistari ya kinabii kutoka hapa na pale, kisha kuweka mstari mmoja wa historia ya kinabii uliochaguliwa sambamba na mistari mingine ya historia ya kinabii inayoshughulikia mada ileile. Mafanikio ya jitihada za kuweka mstari juu ya mstari kwa njia hii yanategemea matumizi ya kanuni halisi za ufafanuzi wa unabii. Kanuni hizo, ambazo pia huitwa “maagizo” na zinapaswa kukusanywa pamoja, zinapatikana hapa na pale ndani ya Biblia. Wanawali wa Isaya wanaoshindwa jaribio hufanya hivyo kwa sababu wanasahau jambo kuu ambalo hawakupaswa kulisahau, nayo ni kwamba historia hujirudia.

> “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.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Mungu si chanzo cha mkanganyiko, na mojawapo ya uthibitisho wa ukweli huo ni kwamba kila nabii katika Biblia anatambua mstari uleule wa unabii. Si wote wanaoona matukio yanayofanana kabisa katika mstari huo, lakini daima ni mstari uleule wa matukio mwishoni mwa dunia. Ni matukio yanayoelekea kwenye kufungwa kwa mlango wa rehema, yakifuatiwa na mapigo saba ya mwisho yanayohitimishwa na Kuja Mara ya Pili kwa Kristo. Hadithi ya nabii mmoja huenda ikawa kuhusu watu wa Mungu waaminifu katika mstari huo wa historia, lakini ushuhuda wa nabii mwingine unaweza kuwa kuhusu watu wasio waaminifu kwa Mungu, au kuhusu Marekani, Vatikani, Umoja wa Mataifa, wafanyabiashara wa dunia au Uislamu, ila daima ni mstari uleule.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Ujumbe wa Eliya ulioko katika Malaki, pamoja na ujumbe unaowakilishwa katika Ufunuo sura ya kwanza, ya kumi na nne na ya kumi na nane, na ujumbe wa Danieli sura ya kumi na moja na ya kumi na mbili, ni ujumbe uleule. Yote ni mfululizo uleule wa historia, lakini kila moja hutoa mchango wake wa kipekee katika simulizi hilo.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Kile ambacho karibu wote hukielewa vibaya kuhusu ujumbe huo maalum ni ukweli kwamba hufunuliwa kwa watu wa Mungu tu muda mfupi kabla ya kufungwa kwa mlango wa rehema kwa wanadamu. Tukijua kwamba ujumbe maalum daima huonya kuhusu kufungwa kwa mlango wa rehema kunakokaribia, tutaangalia labda mfano ulio wazi zaidi wa kufungwa kwa mlango wa rehema katika Biblia.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Yeye aliye dhalimu, aendelee kuwa dhalimu; na yeye aliye mchafu, aendelee kuwa mchafu; na yeye aliye mwenye haki, aendelee kuwa mwenye haki; na yeye aliye mtakatifu, aendelee kuwa mtakatifu. Ufunuo 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Kabla mwisho wa muda wa rehema kutangazwe katika patakatifu pa mbinguni kwa maneno ya mstari wa kumi na moja, kutakuwa na ujumbe maalum wa kinabii wa onyo kutoka katika Kitabu cha Ufunuo, ambao umefunuliwa kwa watumishi wa Mungu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Kutakuwepo na ujumbe maalum wa kinabii utakaotambuliwa na watu wa Mungu kabla tu ya mapigo saba ya mwisho. Wakati ambapo “wakati umekaribia,” “unabii wa kitabu hiki” (unabii wa Ufunuo) uliotiwa muhuri utafunguliwa. Unabii pekee katika kitabu cha Ufunuo uliotiwa muhuri ni unabii wa ngurumo saba.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Kisha nikamwona malaika mwingine hodari akishuka kutoka mbinguni, amefunikwa wingu; na upinde wa mvua ulikuwa juu ya kichwa chake, na uso wake ulikuwa kama jua, na miguu yake kama nguzo za moto. Naye alikuwa na kitabu kidogo kilichofunguliwa mkononi mwake; akaweka mguu wake wa kuume juu ya bahari, na mguu wake wa kushoto juu ya nchi, akapaza sauti kwa nguvu, kama simba angurumapo; na alipolia, ngurumo saba zikatoa sauti zao. Na ngurumo saba zilipotoa sauti zao, nalitaka kuandika; nami nikasikia sauti kutoka mbinguni ikiniambia, Yatie muhuri mambo yale yaliyosemwa na hizo ngurumo saba, wala usiyaandike. Ufunuo 10:1-4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Kabla tu ya muda wa rehema kwa wanadamu kufungwa, wakati "wakati umekaribia" kutakuwa na kufunuliwa kwa kweli maalum ya Biblia itakayobainisha "mambo ambayo hayatakawia kutukia." Malaika hodari wa Ufunuo kumi ni Yesu Kristo, aliyepaza sauti kama simba.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Malaika mwenye nguvu aliyemwelekeza Yohana hakuwa mwingine ila Yesu Kristo. Kuweka mguu wake wa kulia juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha nafasi anayochukua katika hatua za mwisho za mzozo mkubwa na Shetani. Msimamo huu unaashiria uweza na mamlaka yake ya juu kabisa juu ya dunia yote. Mzozo huo umeongezeka kuwa wenye nguvu na wenye azma zaidi kutoka kizazi hadi kizazi, nao utaendelea hivyo hadi hatua za mwisho, wakati mbinu za nguvu za giza zitakapofikia kilele chake. Shetani, akiwa ameungana na watu waovu, atadanganya ulimwengu wote na makanisa yasiyopokea upendo wa kweli. Lakini yule malaika mwenye nguvu anadai umakini. Analia kwa sauti kuu. Atadhihirisha uweza na mamlaka ya sauti yake kwa wale waliojiunga na Shetani kupinga ukweli. Maelezo ya Biblia ya Waadventista Wasabato, juzuu ya 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Mwishoni, “makanisa” ambayo “Shetani” anadanganya yanadanganywa kwa sababu hawakupokea upendo wa “ukweli.” Neno “ukweli” katika kifungu cha 2 Wathesalonike ambacho Dada White amelitaja hivi punde ni neno kuu la Kigiriki linalotokana na neno la Kiebrania linalotafsiriwa “ukweli,” linaloundwa na herufi tatu za Kiebrania na linalowakilisha Alfa na Omega. Je, kuna ushahidi wowote wa kibiblia kwamba ukweli unaohusishwa na kanuni ya kutajwa kwa mara ya kwanza unaowakilisha sifa ya tabia ya Kristo ndio ukweli unaokataliwa na hivyo kusababisha udanganyifu wenye nguvu?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Basi tunaomba, ndugu zetu, kwa ajili ya kuja kwake Bwana wetu Yesu Kristo, na kwa ajili ya kukusanyika kwetu pamoja kwake, kwamba msitikisike hata haraka nia zenu, wala msitiwe hofu, wala kwa roho, wala kwa neno, wala kwa waraka, kana kwamba umetoka kwetu; kana kwamba siku ya Kristo imekwisha kuwapo. Mtu awaye yote asiwadanganye kwa njia yo yote; maana haita kuwapo, usipokuja kwanza ule ukengeufu; akafunuliwe yule mtu wa kuasi, mwana wa uharibifu; yule mpingamizi, ajitukuzaye juu ya kila kiitwacho Mungu au kuabudiwa; hata yeye mwenyewe anaketi katika hekalu la Mungu, akijionyesha nafsi yake kana kwamba yeye ndiye Mungu. Je! Hamkumbuki ya kwamba, nilipokuwa pamoja nanyi, naliwaambia haya? Na sasa mwajua kinachomzuia, ili afunuliwe wakati wake. Maana ile siri ya kuasi sasa yatenda kazi; ila yeye azuiaye sasa, azuie, hata atakapoondolewa. Ndipo atakapofunuliwa yule muasi, ambaye Bwana Yesu atamwangamiza kwa pumzi ya kinywa chake, na kumwangamiza kwa ufunuo wa kuwapo kwake; yule ambaye kuja kwake ni kwa mfano wa kutenda kwake Shetani, kwa uwezo wote na ishara na ajabu za uongo; na katika madanganyo yote ya udhalimu kwa hao wanaopotea; kwa sababu hawakupokea upendo wa kweli, wapate kuokolewa. Na kwa hiyo Mungu atawaletea nguvu ya upotevu, wapate kuamini uongo; ili wote wahukumiwe, ambao hawakuamini kweli, bali walipendezwa na udhalimu. 2 Wathesalonike 2:1-12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Fungu hili kutoka Wathesalonike limejadiliwa mara nyingi katika Meza za Habakuki, hivyo tutatoa maoni mafupi tu wakati huu. Kile ambacho Dada White anakitaja kuwa “tendo la ajabu la Shetani” ndicho Paulo anachokiita “kazi ya Shetani kwa uwezo wote na ishara na maajabu ya uongo.” Kazi ya udanganyifu inayotambuliwa na Dada White na Paulo huanza wakati wa sheria ya Jumapili nchini Marekani.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> "Kwa amri inayolazimisha utekelezwaji wa taasisi ya Upapa, kinyume na sheria ya Mungu, taifa letu litajitenga kikamilifu na uadilifu. Wakati Uprotestanti utakaponyosha mkono wake kuvuka pengo kushika mkono wa mamlaka ya Kirumi, na utakapovuka shimo kuu kushikana mikono na Uspiritizimu, wakati, chini ya ushawishi wa muungano huu wa mara tatu, nchi yetu itakapoikana kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya kijamhuri, na itakapoweka utaratibu wa kueneza uongo na udanganyifu wa kipapa, ndipo tutajua kwamba wakati umefika wa utendaji wa ajabu wa Shetani na kwamba mwisho umekaribia." Ushuhuda, juzuu ya 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Katika kifungu hiki cha Wathesalonike tunachokizingatia, Paulo anamtambulisha papa atakayekuwapo mwisho wa ulimwengu kwa istilahi nne tofauti. Papa ni "mtu wa dhambi," yeye ni "mwana wa uharibifu," yeye ni "siri ya uovu" na "yule mwovu." Paulo pia anataja sifa nyingine chache za papa zaidi ya hayo majina manne, kwa maana anatufahamisha kwamba papa, (ambaye katika siku za Paulo bado alikuwa wa wakati ujao), "angefunuliwa kwa wakati wake."

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Papa "angefunuliwa kwa wakati wake" na uthibitisho wa kibiblia ulio wazi zaidi, ingawa si kwa vyovyote vile kweli ya kibiblia pekee; ukweli wa kibiblia ulio wazi zaidi kwamba papa wa Kanisa la Roma ndiye mpinga Kristo wa unabii wa Biblia unathibitishwa na marejeo saba tofauti na ya moja kwa moja katika Biblia yanayotambua "wakati" ambao upapa ungetamalaki dunia, ule ule "wakati" ambao wanadamu huiita Enzi za Giza. Biblia inamfunua papa kama upapa kwa kubainisha mara kwa mara kipindi halisi cha "wakati," kuanzia 538 hadi 1798, ambacho upapa ungetawala ulimwengu. Paulo alisema angefunuliwa kwa wakati wake.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Paulo pia anabainisha kwamba ni Papa ndiye ‘anayepinga na kujikweza juu ya kila kitu kiitwacho Mungu au kinachoabudiwa; hata aketi hekaluni mwa Mungu kana kwamba yeye ni Mungu, akijionyesha kwamba yeye ni Mungu.’ Miongoni mwa mambo mengine, hili linaonyesha kwamba Mpinga Kristo wa unabii wa Biblia ni ishara ya kidini. Yeye si Hitler, wala si Aleksanda Mkuu. Hili pia linabana zaidi utambulisho wa Papa, kwa kuwa yeye si tu mtawala dhalimu wa kidini; ni mtawala dhalimu wa kidini anayekiri kuwa yumo hekaluni mwa Mungu. Mpinga Kristo anadai kuketi ndani ya kanisa la Kikristo.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Kulingana na Paulo na Danieli, papa anapokuwa katika kanisa lake analodai kuwa la Kikristo, huonyesha tabia ya Shetani aliyetamani kuketi juu ya kiti cha enzi cha Mungu na kutukuzwa juu ya vyote. Ninasema Paulo na Danieli kwa sababu wachambuzi wengi wa Biblia wanatambua kwamba Paulo anapoonyesha kuwa mojawapo ya sifa za papa ni kwamba yeye ni mwenye kujipenda kupita kiasi kabisa, Paulo alikuwa akinukuu tu maelezo ya Danieli kuhusu papa katika Danieli sura ya kumi na moja, ambapo Danieli anaandika:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Na mfalme atatenda apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atanena maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itakapotimia; maana yaliyoamriwa yatatendeka. Danieli 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Paulo anapozungumzia tabia ya kujikweza ya papa, anaiweka kwa maneno yake aya ya Danieli na kusema kwamba ndiye papa ambaye “anayepinga na kujikweza juu ya kila kitu kiitwacho Mungu, au kinachoabudiwa; hata akaketi katika hekalu la Mungu kana kwamba yeye ni Mungu, akijionyesha kwamba yeye ndiye Mungu.” Aya katika Danieli inayotambulisha tabia ya upapa pia inarejelea “wakati” uliokusudiwa “kufunua” kwamba upapa ulikuwa mpinga Kristo, ikibainisha kwamba upapa unge “fanikiwa” hadi “ghadhabu itimie.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Ghadhabu” ilikoma mwaka 1798, hivyo Danieli katika aya hiyo (ijapokuwa hii si mojawapo ya sehemu saba za moja kwa moja katika vitabu vya Danieli na Ufunuo ambako kipindi cha miaka 1260 kinatajwa), hata hivyo anatambua moja kwa moja mamlaka ya Kipapa na anaashiria kwamba ilipokea “jeraha la mauti,” kama Yohana anavyokiita, mwaka 1798. Hivyo, aya hiyo inatambulisha mwisho wa kipindi cha utawala wa Kipapa, ingawa haibainishi muda wa utawala huo.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Katika kifungu hicho, Paulo pia anabainisha mamlaka ambayo ingezuia upapa kuchukua udhibiti wa dunia mwaka 538, aliposema kwamba Wathesalonike aliokuwa akiwaandikia tayari walijua ukweli huu maalum. Akauliza swali, "Je, hamkumbuki kwamba, nilipokuwa bado pamoja nanyi, naliwaambia mambo haya?" Anawakumbusha kwamba tayari walijua "kile kinachozuia" (yaani kinachozuia) upapa hadi "utakapofunuliwa kwa wakati wake." Mamlaka iliyotangulia na kuzuia upapa usichukue udhibiti wa dunia ilikuwa ndiyo mamlaka iliyokuwa na udhibiti wa dunia Paulo alipokuwa akiandika barua hiyo. Ilikuwa Roma ya kipagani. Paulo aliandika kwamba Roma ya kipagani inge "ondolewa njiani" ili upapa uchukue udhibiti wa dunia.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Ilikuwa ni ufahamu huu uliompelekea William Miller kutambua kwamba nguvu iliyoashiriwa kama "cha kila siku" katika kitabu cha Danieli ilikuwa Roma ya kipagani. Uadventista unakiri kwamba muundo, na hivyo basi tafsiri zote za kinabii za William Miller, vilijengwa juu ya uelewa wake wa vitabu vya Danieli na Ufunuo na kwamba vitabu hivyo viwili vinashughulikia nguvu mbili za uharibifu za Roma ya kipagani na Roma ya kipapa. Katika kifungu katika barua kwa Wathesalonike, Miller, tayari akijua (kama kila Mprotestanti wa wakati wake alivyofahamu, kwamba papa ndiye mpinga Kristo); alipotambua kwamba Roma ya kipagani ilikuwa nguvu ya kihistoria iliyotangulia utawala wa kipapa, na kwamba Paulo alikuwa amesema kuwa Roma ya kipagani ilipaswa kuondolewa kabla ya upapa kukalia kiti cha enzi duniani, akaunganisha jambo hili na kitabu cha Danieli na "cha kila siku", ambamo hutajwa mara tatu kwamba hicho cha kila siku kilipaswa "kuondolewa" kabla ya upapa kuchukua udhibiti wa dunia. Ushuhuda wa Paulo ulimwezesha Miller kuona kwamba Roma ya kipagani ndicho "cha kila siku" cha Danieli, na baada ya hapo akaweza kutambua kwamba nguvu mbili za uharibifu za Danieli zilikuwa Roma ya kipagani na Roma ya kipapa. Ukweli huu unawakilisha msingi wa harakati ya Wamilleraiti. Uadventista kwa hakika unakataa kazi ya Miller leo, lakini bado unaelewa kwamba muhtasari huu wa jinsi Miller alivyoendeleza uelewa wa "cha kila siku" katika Danieli unathibitisha kwamba nguvu ambayo Paulo anasema "inazuia" kuibuka kwa mamlaka ya kipapa hadi iondolewe ilikuwa Roma ya kipagani, na kwamba huu ndiyo uchanganuzi sahihi wa mawazo ya Miller kuhusu masuala haya.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Kwa kuwa ukweli wa "kile cha kila siku" katika kitabu cha Danieli ni ishara ya Roma ya kipagani iliyotangulia ufalme wa Roma ya kipapa, ambao Danieli aliuwakilisha kama chukizo la uharibifu, Miller kisha aliweza kutambua nyakati za kinabii zilizohusishwa na falme za unabii wa Biblia, na akili yake ilipofunguliwa kwa maarifa haya akakusanya mfululizo wa kweli zinazowakilisha misingi ya Uadventista. Kweli hizo ziliwekwa kwenye mbao mbili za chati za waanzilishi za 1843 na 1850. Kweli hizo ndizo msingi wa Uadventista na zilijengwa juu ya utambuzi wa "wakati." Historia ya wakati ambapo misingi hiyo iliwekwa ni mjadala mkuu katika Mbao za Habakuki.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Kile ambacho hakijaonyeshwa katika Mabao ya Habakuki ni kwamba misingi iliyotegemea wakati ilizalisha muundo unaotoa mtazamo unaohitajika kwa kizazi cha mwisho kutambua kwamba kulikuwa na kweli zilizowakilishwa kama misingi. Kulikuwa na kweli ya kwanza ambayo ndiyo ilikuwa jiwe la kwanza kabisa lililowekwa katika msingi, lakini “cha kila siku” katika kitabu cha Danieli haikuwa kweli ya kwanza ya Miller. Kweli ambayo ingekuwa jiwe la kwanza katika msingi ambao Miller aliinuliwa kuujenga ilikuwa “nyakati saba” za Walawi ishirini na sita, lakini bila kweli ya “cha kila siku,” Miller hangeutambua muundo wa unabii aliokuwa anahitaji kuutambua ili kuwasilisha ujumbe wa malaika wa kwanza. Muundo wake ulikuwa kuuweka unabii katika mtazamo wa nguvu mbili za kutia ukiwa. Miller alikuwa akizungumzia joka (Roma ya kipagani) na mnyama (Upapa). Malaika wa tatu anazungumzia joka (Umoja wa Mataifa), mnyama (Upapa), na nabii wa uongo (Marekani).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Ikiwa mtu atakubali yote, si baadhi, bali yote ya unabii wa wakati uliowekwa wazi na Wamileraiti kwenye chati mbili takatifu za waanzilishi, inambidi mtu huyo azichunguze kweli hizo binafsi. Unawezaje kuzikubali ikiwa hujawahi kuzichunguza? Ikiwa wale wanaochunguza kweli za msingi watazifanya kweli hizo kuwa wajibu wao binafsi wa kuzipima, na baadaye wakakubali kweli hizo zote, basi wamejenga juu ya Mwamba, si juu ya mchanga.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Wale wanaosimama kama walinzi wa Mungu kwenye kuta za Sayuni wawe watu wanaoweza kuona hatari zilizo mbele ya watu, watu wanaoweza kutofautisha kati ya kweli na upotovu, haki na udhalimu.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Ili wale watakaosikia waweze kuchambua unabii wa wakati wa historia ya Wamillerite, kunahitajika tendo la kutazama vipindi vya kihistoria vinavyowakilishwa na unabii wa wakati. Hii inawakilisha kazi ya kuonyesha matukio kwenye mstari wa wakati. Mwanafunzi wa unabii anapofikia kiwango cha utafiti ambamo anazingatia vipindi hivi vya kinabii, vilivyotambuliwa na Wamillerite kutoka katika Biblia na baadaye vikathibitishwa na kumbukumbu za kihistoria, atakuwa katika nafasi ya kutambua kwamba historia iliyo mwanzoni mwa unabii wa wakati, kwa njia ya mfano, huwa kielelezo cha historia iliyo mwishoni mwa unabii huo huo. Kwa mtazamo huo, mwanafunzi anapaswa kujifunza kwamba historia hurudiwa. Kwa ufahamu huo, pia anapaswa kuona kwamba Yesu huonyesha mwisho kwa kutumia mwanzo.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Na kutoka kwenye mstari wa unabii unaoonyesha mwisho wa dunia kama "ujenzi wa hekalu," mwanafunzi anapaswa kujua kwamba kuna jiwe la kilele la mwisho linalowekwa juu ya hekalu ambalo limejengwa juu ya msingi. Anapaswa kutambua kwamba msingi wa hekalu ambao Miller alitumiwa kuuweka wazi (unaomwakilisha Yesu Kristo, kwa kuwa hakuna msingi mwingine unaoweza kuwekwa isipokuwa Yesu Kristo), ulikuwa msingi uliojengwa juu ya wakati wa kinabii. Kwa kuwa Yesu anafananisha mwisho na mwanzo, mwanafunzi pia anapaswa kuona kwamba jiwe la kilele, jiwe la mwisho kwenye hekalu—lazima liwe sambamba na msingi. Msingi wa hekalu kwa Miller ulikuwa wakati wa kinabii, lakini hata hivyo msingi huo ulikuwa Yesu Kristo.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Kwa kadiri ya neema ya Mungu niliyopewa, kama mwashi mwenye hekima, nimeweka msingi, na mwingine anajenga juu yake. Lakini kila mtu na aangalie jinsi anavyojenga juu yake. Kwa maana hakuna mtu awezaye kuweka msingi mwingine kuliko ule uliowekwa, ambao ni Yesu Kristo. 1 Wakorintho 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Paulo anabainisha kazi yake kuwa ni kulijenga hekalu ambalo aliweka msingi wake, yaani mwanzo wake. Alikuwa mtume kwa Mataifa na alitumika kuuweka msingi wa kanisa la Kikristo. Katika kifungu hicho hicho Paulo pia anabainisha kwamba miili yetu ni hekalu la Roho Mtakatifu. Kuna pia hekalu la Solomoni na patakatifu la jangwani; vyote vina msingi unaowakilisha Yesu Kristo. Msingi ambao Miller alitumika kuuweka ulikuwa wa hekalu la Uadventista, na msingi wa hekalu hilo kwa hakika ni Yesu Kristo, ila hasa ni hekalu linalosimamishwa kwa nyenzo za kiroho na za kinabii.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Hivyo, jiwe la kilele lazima pia liwe Yesu Kristo, lakini jiwe la kilele lazima pia lijumuishe kanuni kuu ya kinabii, kwa kuwa Miller alipewa mkusanyo wa kanuni uliokuwa na kanuni kuu ya Wamileraiti, ambayo ilikuwa kanuni ya "mwaka kwa siku". Bila kanuni hiyo, hakuna utambuzi wa unabii wa wakati na hivyo hakuna msingi. Lazima kuwe na kifananacho mwishoni kinachomwakilisha Yesu Kristo (Msingi), ambacho ni kanuni kuu ndani ya mkusanyo wa kanuni inayoanzisha Ufunuo wa Yesu Kristo. Kanuni hiyo bila shaka ni kanuni ya "kutajwa kwanza", inayowakilisha sifa ya tabia ya Kristo inayotambua mwisho tangu mwanzo.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

Katika 2 Wathesalonike, wale ambao hawakupokea upendo wa kweli ili waokolewe, walikataa kweli kama inavyowakilishwa na neno la Kigiriki linalotokana na neno la Kiebrania lililoundwa na herufi tatu, ambalo hutafsiriwa kuwa “kweli” katika Agano la Kale. Kundi linalopokea udanganyifu mkuu, kwa sababu waliamini uongo, lilikataa kurudi kwenye njia za kale, misingi ya Uadventista kama inavyoonyeshwa kwenye chati mbili takatifu. Hivyo, kifungu ambacho tumekuwa tukikizingatia kwa muda sasa kinasema:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Malaika mwenye nguvu aliyemwelekeza Yohana hakuwa mwingine ila Yesu Kristo. Kuweka mguu wake wa kulia juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha nafasi anayochukua katika hatua za mwisho za mzozo mkubwa na Shetani. Msimamo huu unaashiria uweza na mamlaka yake ya juu kabisa juu ya dunia yote. Mzozo huo umeongezeka kuwa wenye nguvu na wenye azma zaidi kutoka kizazi hadi kizazi, nao utaendelea hivyo hadi hatua za mwisho, wakati mbinu za nguvu za giza zitakapofikia kilele chake. Shetani, akiwa ameungana na watu waovu, atadanganya ulimwengu wote na makanisa yasiyopokea upendo wa kweli. Lakini yule malaika mwenye nguvu anadai umakini. Analia kwa sauti kuu. Atadhihirisha uweza na mamlaka ya sauti yake kwa wale waliojiunga na Shetani kupinga ukweli. Maelezo ya Biblia ya Waadventista Wasabato, juzuu ya 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Katika kifungu kilichotangulia hiki, "makanisa ambayo hayakupokea upendo wa kweli" ni wanawali waovu na wapumbavu wanaotajwa katika Danieli na Mathayo, ambao Amosi 8:12 inawatambua kuwa wataanza kutafuta ujumbe wa onyo la mwisho wa Mungu wakati ambapo itakuwa imechelewa sana. Ni kuchelewa, kwa sababu waliamini uongo kuhusu misingi ya Uadventista. Uadventista ulianza kuupokea uongo huo mwaka 1863, na tangu wakati huo mambo yakawa mteremko tu.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Kile ninachokaribia kuandika, nadhani, ni cha maoni binafsi kabisa; lakini ni nuru gani mpya ya kinabii iliyoletwa katika Uadventista tangu mwaka 1863? Ellen White anasema kuhusu ujumbe wa 1888 wa Jones na Waggoner kwamba ulikuwa ujumbe aliokuwa amekuwa akiuwasilisha kwa miaka mingi. Huenda ujumbe wao ulionekana kuwa mpya na wa kushtua kwa Uadventista mnamo 1888, lakini ule ugeni na mshtuko havikusababishwa na ujumbe mpya, bali na upofu uliokuwa ukitanda juu ya watu wa Mungu tangu mwaka 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White alitambua Uadventista kuwa katika hali ya Laodikia kabla ya 1863, hivyo upofu wa Laodikia tayari ulikuwa ukipenya ndani ya Uadventista kabla ya 1863; lakini mnamo 1863 kanisa liliweka kando rasmi ukweli kuhusu “mara saba” katika Walawi sura ya ishirini na sita. Hiyo “mara saba” ilikuwa “unabii wa wakati” wa kwanza kabisa aliougundua Miller. Hakujakuwa na mwanga wa kinabii uliodhihirika katika Uadventista tangu 1863! Nini kilibadilika?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Jiwe la kwanza kabisa la msingi wa hekalu, msingi uliokuwa umejengwa juu ya wakati wa kinabii na uliomwakilisha Yesu Kristo, liliwekwa pembeni na Uadventista mwaka 1863. Jiwe la kwanza lililowekwa na Miller katika msingi wa hekalu, msingi uliotegemea wakati kama ulivyowasilishwa katika Danieli na Kristo, ambaye alijitambulisha kama Palmoni, "mhesabu wa ajabu", lilikataliwa na kuwekwa pembeni. Jiwe la kwanza kabisa ambalo Miller aliligundua...

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> Aliponukuu unabii wa jiwe lililokataliwa, Kristo alirejea kwenye tukio halisi katika historia ya Israeli. Tukio hilo lilihusishwa na ujenzi wa hekalu la kwanza. Ijapokuwa lilikuwa na matumizi maalum wakati wa ujio wa kwanza wa Kristo, na lilipaswa kuwagusa Wayahudi kwa nguvu ya pekee, pia lina somo kwa ajili yetu. Wakati hekalu la Sulemani lilipojengwa, mawe makubwa mno ya kuta na ya msingi yaliandaliwa kikamilifu machimboni; baada ya kupelekwa mahali pa ujenzi, hakikupaswa kutumika chombo chochote juu yao; mafundi walipaswa tu kuyaweka mahali pake. Kwa matumizi ya msingi, jiwe moja la ukubwa usio wa kawaida na umbo la pekee lilikuwa limeletwa; lakini mafundi hawakuweza kulipatia mahali, wakalilikataa. Lilikuwa kero kwao, likiwa limekaa bila kutumiwa katika njia yao. Kwa muda mrefu lilibaki kuwa jiwe lililokataliwa. Lakini wajenzi walipofikia kuweka jiwe la pembe, walitafuta kwa muda mrefu kupata jiwe lenye ukubwa na nguvu za kutosha, na lenye umbo linalofaa, ili kuchukua mahali pale maalum, na kubeba uzito mkubwa ambao ungekaa juu yake. Iwapo wangefanya chaguo lisilo la hekima kwa mahali hapa muhimu, usalama wa jengo zima ungehatarishwa. Ilipasa wapate jiwe lenye uwezo wa kustahimili athari za jua, baridi kali, na dhoruba. Mawe kadhaa yalikuwa yamechaguliwa nyakati tofauti, lakini chini ya shinikizo la mizigo mikubwa yalivunjika vipande vipande. Mengine hayakuweza kustahimili jaribio la mabadiliko ya ghafla ya hali ya hewa. Lakini hatimaye wakalitilia maanani jiwe lile lililokataliwa kwa muda mrefu. Lilikuwa limeachwa wazi hewani, kwa jua na dhoruba, bila kuonyesha ufa hata ule mdogo zaidi. Wajenzi wakalikagua jiwe hili. Lilikuwa limehimili kila jaribio isipokuwa moja. Kama lingeweza kustahimili jaribio la shinikizo kali, waliamua kulikubali kuwa jiwe la pembe. Jaribio likafanywa. Jiwe likakubaliwa, likaletwa mahali palipopangiwa, na likaonekana kuwa linalingana kikamilifu. Katika maono ya kinabii, Isaya alionyeshwa kwamba jiwe hili lilikuwa ishara ya Kristo. Anasema:

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> ‘Mtakaseni Bwana wa majeshi yeye mwenyewe; ndiye mtakayemwogopa, ndiye mtakayemhofu. Naye atakuwa mahali patakatifu; bali atakuwa jiwe la kujikwaa na mwamba wa kuanguka kwa nyumba zote mbili za Israeli, mtego na tanzi kwa wenyeji wa Yerusalemu. Na wengi miongoni mwao watajikwaa, na kuanguka, na kuvunjika, na kunaswa, na kukamatwa.’ Akipelekwa katika maono ya kinabii hadi ujio wa kwanza, nabii anaonyeshwa kwamba Kristo atabeba majaribu na mitihani yaliyoonyeshwa kwa mfano katika jinsi jiwe kuu la pembe katika hekalu la Sulemani lilivyotendewa. ‘Kwa hiyo Bwana MUNGU asema hivi, Tazama, naweka katika Sayuni jiwe la msingi, jiwe lililojaribiwa, jiwe kuu la pembe lenye thamani, msingi wa hakika; yeye aaminiye hatatahayari.’ Isaya 8:13-15; 28:16.

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> Kwa hekima isiyo na mipaka, Mungu alichagua jiwe la msingi, akaliweka Yeye Mwenyewe. Akaliita 'msingi ulio imara.' Ulimwengu wote unaweza kuliwekea mizigo yao na huzuni zao; linaweza kuhimili yote. Kwa usalama kamili wanaweza kujenga juu yake. Kristo ni 'jiwe lililojaribiwa.' Yeye hawakatishi tamaa wale wanaomtumainia. Amehimili kila jaribu. Amehimili shinikizo la hatia ya Adamu, na hatia ya vizazi vyake, na ametoka akiwa zaidi ya mshindi dhidi ya nguvu za uovu. Amebeba mizigo iliyotupwa juu Yake na kila mtenda dhambi atubuaye. Ndani ya Kristo, moyo wenye hatia umepata nafuu. Yeye ndiye msingi ulio imara. Wote wanaomfanya Yeye kuwa tegemeo lao hupumzika katika usalama kamili.

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> Katika unabii wa Isaya, Kristo ametangazwa kuwa msingi imara na pia jiwe la kujikwaa. Mtume Petro, akiandika kwa uvuvio wa Roho Mtakatifu, anaonyesha wazi ni kwa nani Kristo ni jiwe la msingi, na ni kwa nani ni mwamba wa kukwaza:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> 'Ikiwa kweli mmeonja ya kwamba Bwana ni mwenye fadhili. Mkimjia Yeye, kama jiwe lililo hai, lililokataliwa na wanadamu kweli, lakini limeteuliwa na Mungu, tena la thamani, nanyi wenyewe, kama mawe yaliyo hai, mnajengwa muwe nyumba ya rohoni, ukuhani mtakatifu, ili mtoe dhabihu za rohoni, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. Kwa hiyo pia iko katika Maandiko, Tazama, naweka katika Sayuni jiwe kuu la pembe, teule, lenye thamani; na kila amwaminiye hataaibika. Basi kwenu ninyi mnaoamini, Yeye ni wa thamani; bali kwa wale wasiotii, lile jiwe walilolikataa waashi, hilo limekuwa kichwa cha pembe, na jiwe la kujikwaa, na mwamba wa kwaza, hata kwao ambao hujikwaa kwa hilo neno, kwa kuwa hawatii.' 1 Petro 2:3-8.

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> Kwa wale wanaoamini, Kristo ni msingi thabiti. Hawa ni wale wanaoanguka juu ya Mwamba na kuvunjika. Kujitiisha kwa Kristo na imani kwake kunawakilishwa hapa. Kuanguka juu ya Mwamba na kuvunjika ni kuacha haki yetu wenyewe na kumwendea Kristo kwa unyenyekevu wa mtoto, tukitubu maasi yetu na kuamini katika upendo wake wa kusamehe. Na vivyo hivyo, ni kwa imani na utiifu kwamba tunajenga juu ya Kristo kama msingi wetu.

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> Juu ya jiwe hili lililo hai, Wayahudi na watu wa Mataifa vilevile wanaweza kujenga. Huu ndio msingi wa pekee tunaoweza kujenga kwa usalama juu yake. Ni mpana kiasi cha kuwatosha wote, na wenye nguvu za kutosha kubeba uzito na mzigo wa dunia nzima. Na kwa kuungana na Kristo, jiwe lililo hai, wote wanaojenga juu ya msingi huu wanakuwa mawe hai. Watu wengi, kwa juhudi zao wenyewe, hujichonga, hujipiga msasa, na hujipamba; lakini hawawezi kuwa mawe hai, kwa sababu hawajaungana na Kristo. Bila muungano huu, hakuna mtu anayeweza kuokolewa. Bila uzima wa Kristo ndani yetu, hatuwezi kustahimili dhoruba za majaribu. Usalama wetu wa milele unategemea kujenga kwetu juu ya msingi ulio thabiti. Wengi leo wanajenga juu ya misingi ambayo haijajaribiwa. Mvua inaponyesha, na tufani inapowaka, na mafuriko yanapokuja, nyumba yao itaanguka, kwa kuwa haijajengwa juu ya Mwamba wa milele, jiwe kuu la pembeni Yesu Kristo.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> "'Kwa wale wanaojikwaa juu ya neno, wakiwa wasiotii,' Kristo ni mwamba wa kwazo. Lakini 'jiwe walilolikataa waashi, hilo limekuwa jiwe kuu la pembe.' Kama lile jiwe lililokataliwa, Kristo katika utume wake wa duniani alikuwa amevumilia kupuuzwa na manyanyaso. Alikuwa 'alidharauliwa na kukataliwa na watu; mtu wa huzuni, aliyezoea majonzi: ... Alidharauliwa, wala hatukumhesabu kuwa kitu.' Isaiah 53:3. Lakini wakati ulikuwa umekaribia ambapo angetukuzwa. Kwa kufufuka kutoka kwa wafu, angetangazwa kuwa 'Mwana wa Mungu kwa nguvu.' Romans 1:4. Katika kuja kwake kwa pili angefunuliwa kuwa Bwana wa mbingu na nchi. Wale waliokuwa sasa karibu kumsulubisha wangetambua ukuu wake. Mbele ya ulimwengu jiwe lililokataliwa lingekuwa jiwe kuu la pembe."

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> Na juu ya ‘yeyote itakayemwangukia, itamsaga kuwa unga.’ Watu waliomkataa Kristo walikuwa karibu kuona mji wao na taifa lao vikiangamizwa. Utukufu wao ungevunjika, na kutawanywa kama vumbi mbele ya upepo. Na ni nini kilichowaangamiza Wayahudi? Ilikuwa ni mwamba ambao, kama wangelijenga juu yake, ungekuwa usalama wao. Ilikuwa ni wema wa Mungu uliodharauliwa, haki iliyokataliwa, rehema iliyopuuzwa. Watu walijiweka kinyume na Mungu, na yote ambayo yangekuwa wokovu wao yaligeuzwa kuwa maangamizi yao. Yote ambayo Mungu aliyaamuru yawe kwa ajili ya uzima, waliyakuta kuwa ni kwa ajili ya mauti. Katika kitendo cha Wayahudi cha kumsulubisha Kristo kulikuwamo maangamizi ya Yerusalemu. Damu iliyomwagika Kalvari ilikuwa uzito uliowazamisha katika uharibifu wa dunia hii na ya ijayo. Ndivyo itakavyokuwa katika siku ile kuu ya mwisho, wakati hukumu itakapowangukia wanaokataa neema ya Mungu. Kristo, jiwe la kuwakwaza, ndipo atakapowatokea kama mlima wa kulipiza kisasi. Utukufu wa uso Wake, ambao kwa wenye haki ni uzima, utakuwa kwa waovu moto unaoteketeza. Kwa sababu ya upendo uliokataliwa, neema iliyodharauliwa, mwenye dhambi ataangamizwa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> "Kwa mifano mingi na maonyo yaliyotolewa mara kwa mara, Yesu alionyesha matokeo ambayo Wayahudi wangeyapata kwa kumkataa Mwana wa Mungu. Kwa maneno haya alikuwa akiwahutubia wote katika kila enzi wanaokataa kumpokea kama Mkombozi wao. Kila onyo linawahusu. Haya yote—hekalu lililotiwa unajisi, mwana asi, wakulima wabaya, na wajenzi wenye dharau—yana mfanano katika uzoefu wa kila mtenda dhambi. Isipokuwa atubu, yale maangamizi yaliyoashiriwa na mambo hayo yatakuwa yake." Desire of Ages, 597-600.

We will continue this in the next article.

Tutaendelea na hili katika makala ijayo.

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