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# Rome Establishes the Vision - Number Eight

Roma Inathibitisha Maono - Nambari Nane

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Misingi ya Mchanga: Kukataa Ukweli wa Kinabii katika Uadventista wa Laodikia

Author

Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

Katika makala iliyopita tulirejelea maneno yafuatayo ya Yesu.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Jihadharini na manabii wa uongo, wanaokuja kwenu wakiwa wamevaa mavazi ya kondoo, ilhali ndani ni mbwa mwitu wakali. Mtawatambua kwa matunda yao. Je, watu hukusanya zabibu katika miiba, au tini katika michongoma? Vivyo hivyo kila mti mwema huzaa matunda mema; bali mti mbovu huzaa matunda mabaya. Mti mwema hauwezi kuzaa matunda mabaya, wala mti mbovu hauwezi kuzaa matunda mema. Kila mti usiozaa tunda jema hukatwa, na kutupwa motoni. Basi kwa matunda yao mtawatambua. Si kila asemaye kwangu, Bwana, Bwana, ataingia katika ufalme wa mbinguni; bali ni yule afanyaye mapenzi ya Baba yangu aliye mbinguni. Wengi wataniambia siku ile, Bwana, Bwana, hatukutoa unabii kwa jina lako? na kwa jina lako tukatoa pepo? na kwa jina lako tukafanya miujiza mingi? Ndipo nitawaambia waziwazi, Sikuwajua kamwe; ondokeni kwangu, ninyi mtendao maovu. Kwa hiyo kila asikiaye maneno haya yangu na kuyatenda, nitamfananisha na mtu mwenye hekima, aliyejenga nyumba yake juu ya mwamba. Mvua ikanyesha, mafuriko yakaja, pepo zikavuma, zikapiga ile nyumba; wala haikuanguka; kwa kuwa msingi wake ulikuwa juu ya mwamba. Na kila asikiaye maneno haya yangu, asiyoyatenda, atafananishwa na mtu mpumbavu, aliyejenga nyumba yake juu ya mchanga. Mvua ikanyesha, mafuriko yakaja, pepo zikavuma, zikapiga ile nyumba; ikaanguka; na maanguko yake yalikuwa makubwa. Mathayo 7:15-27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Uasi wa mwaka 1863 unaashiria mwanzo wa Uadventista wa Sabato wa Laodikia kujenga msingi wa uongo juu ya mchanga. Mchanga unawakilisha kanuni ya kishetani ya uwingi wa mitazamo, kinyume na Mwamba wa ukweli usiobadilika. Ukweli usiobadilika hutegemezwa kwa mashahidi wawili, na kweli zilizowakilishwa katika chati mbili takatifu za Habakuki, ambazo Uadventista wa Sabato umekuwa ukiziweka kando hatua kwa hatua, zimetokana na Biblia na zimethibitishwa na Roho ya Unabii. Kweli hizo hazibadiliki.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> Adui anatafuta kupotosha akili za ndugu zetu, kaka na dada, kutoka katika kazi ya kuwaandaa watu kusimama katika siku hizi za mwisho. Hila zake za hoja za uongo zimekusudiwa kuelekeza akili mbali na hatari na wajibu wa wakati huu. Wanaihesabu kuwa ya thamani ndogo nuru ambayo Kristo alikuja kutoka mbinguni ili ampe Yohana kwa ajili ya watu wake. Wanafundisha kwamba matukio yaliyo karibu kutukabili si ya umuhimu wa kutosha kupokea uangalizi maalum. Wanaufanya ukweli wa asili ya mbinguni usiwe na athari, na kuwapokonya watu wa Mungu uzoefu wao wa zamani, wakiwapa badala yake maarifa ya uongo. 'Hivi asema Bwana: Simameni katika njia, tazameni, na ulizeni habari za mapito ya kale, palipo njia njema, tembeeni humo.' [Yeremia 6:16.]

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> "Mtu yeyote na asitafute kung'oa misingi ya imani yetu—misingi iliyowekwa mwanzoni mwa kazi yetu, kwa kusoma Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa zaidi ya miaka hamsini. Watu wanaweza kudhani kwamba wamepata njia mpya, kwamba wanaweza kuweka msingi ulio imara zaidi kuliko ule uliokwisha kuwekwa; lakini huu ni udanganyifu mkubwa. 'Hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa.' [1 Wakorintho 3:11.] Hapo zamani, wengi walijitwalia jukumu la kujenga imani mpya, kuanzisha kanuni mpya; lakini jengo lao lilisimama kwa muda gani? Lilianguka upesi; kwa maana halikuwa limejengeka juu ya Mwamba." Ushuhuda, juzuu ya 8, 296-297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Ilipowadia tarehe 11 Septemba 2001, mvua za Roho Mtakatifu pia zikaanza kunyesha.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> Mvua ya mwisho itanyesha juu ya watu wa Mungu. Malaika mwenye uwezo mkuu atashuka kutoka mbinguni, na dunia yote itaangaziwa kwa utukufu wake. Review and Herald, Aprili 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Wakati majengo makubwa ya jiji la New York yaliangushwa kwa mguso wa Mungu, mvua ya mwisho ilianza kunyesha manyunyu. Ilipofika tarehe 11 Septemba 2001, milango ya mafuriko ya kanuni za kipapa zilifunguliwa.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> Katika wakati huu wa maovu yaliyotamalaki, makanisa ya Kiprotestanti yaliyokataa ‘Hivi asema Bwana’ yatafikia hatua ya ajabu. Yatageuka kuwa ya kidunia. Katika kujitenga kwao na Mungu, watajaribu kufanya uongo na uasi dhidi ya Mungu kuwa sheria ya taifa. Watawashawishi watawala wa nchi kutunga sheria za kurejesha mamlaka iliyopotea ya mtu wa dhambi, akaaye katika hekalu la Mungu, akijionyesha kwamba yeye ndiye Mungu. Kanuni za Ukatoliki wa Kirumi zitawekwa chini ya ulinzi wa dola. Upinzani wa ukweli wa Biblia hautavumiliwa tena na wale ambao hawajaufanya sheria ya Mungu kuwa kanuni ya maisha yao. Review and Herald, Desemba 21, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Patriot Act inaashiria mwanzo wa ulinzi wa kanuni za Kanisa Katoliki la Roma, jambo ambalo hatua kwa hatua linaongoza hadi sheria ya Jumapili inayokuja hivi karibuni. Tarehe 11 Septemba 2001, pepo nne ambazo zinawakilisha Uislamu wa ole wa tatu zilianza kuvuma.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Malaika wanazuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujivunja huru na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.

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

> “Je, tulale kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa kuelewa, baridi, na wafu? Laiti tungalikuwa nayo katika makanisa yetu Roho na pumzi ya Mungu ikipuliziwa watu Wake, ili wasimame kwa miguu yao na kuishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni jembamba. Lakini tunapopita katika lango hilo jembamba, upana wake hauna mipaka.” Manuscript Releases, juzuu ya 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Kulikuja mvua, upepo na mafuriko tarehe 11 Septemba 2001 na kanisa la Waadventista Wasabato la Laodikia likajaribiwa kama vile Wayahudi walivyojaribiwa wakati wa ubatizo wa Kristo, na kama vile Waprotestanti walivyoanza kujaribiwa kuanzia tarehe 11 Agosti 1840. Kuanzia wakati huo hadi utabiri wa uasi wa tarehe 18 Julai 2020, nyumba ya Waadventista Wasabato ya Laodikia iliendelea kuanguka, kwa hakika kama vile hekalu la Wayahudi lilitangazwa kuwa ukiwa kabla ya msalaba, na kama vile Waprotestanti walivyohamia katika Uprotestanti murtadi wakati wa kukata tamaa kwa kwanza tarehe 19 Aprili 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Harakati ya Laodikia ya malaika wa tatu kisha iliingia katika mchakato wake wa mwisho wa kujaribiwa, na kama ilivyokuwa kwa majaribu yaliyoanza Septemba 11, 2001, wanawali waliitwa kurudi katika njia za kale, ambazo zilikuwa kweli za msingi, si za harakati ya Wamileraiti ya malaika wa kwanza na wa pili tu, bali pia za harakati ya malaika wa tatu.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Ishara ya kukataa zile kweli za msingi katika muktadha wa ile nguvu ya upotevu ni ujumbe ambao Paulo aliouandika katika Wathesalonike wa Pili. Ujumbe huo unaakisiwa na 'cha kila siku' katika kitabu cha Danieli, kwa kuwa ni katika kifungu cha Wathesalonike wa Pili ndipo William Miller alikuja kuelewa kwamba 'cha kila siku' katika kitabu cha Danieli kilimwakilisha Roma ya kipagani.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Kumekuwa na vitabu vilivyoandikwa vinavyojadili ufafanuzi wa “kila siku” katika kitabu cha Danieli. Vingi si sahihi, ingawa ukitaka kupitia makala ya mwanateolojia wa Waadventista aliyeieleza kwa usahihi, unaweza kutafuta The Mystery of the Daily, ya John W. Peters. Sikusudii kushughulikia kipengele hicho cha “kila siku” katika makala hii. Kuna pia vitabu vingine vinavyoeleza historia ya nani, nini, na kwa nini mtazamo wa uongo kuhusu “kila siku” hatimaye ulianzishwa ndani ya Uadventista wa Sabato wa Laodikia.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Ufafanuzi wa neno la Kiebrania linalotafsiriwa kama 'kile cha kila siku', na historia ya uasi dhidi ya kweli ya msingi ya 'kile cha kila siku' iliyoanza kwa uzito mwaka 1901, vimewekwa wazi mara kwa mara katika Vibao vya Habakuki na pia katika makala za hivi karibuni kuhusu kitabu cha Danieli.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Ninanuia kuweka mkazo wa "the daily" katika makala hii juu ya sifa za kinabii zinazohusishwa na ishara ya Roma inayokataliwa. Wote wanaokubali kwa dhati mamlaka ya maandishi ya Ellen White wanahitaji tu kusoma yafuatayo ili kujua uelewa sahihi wa "the daily".

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Kukataa uelewa wa William Miller kuhusu "kile cha kila siku" ni kukataa kwa wakati mmoja mamlaka ya maandiko ya Ellen White, kwa kuwa aliona "kwamba Bwana aliwapa mtazamo sahihi kuhusu hilo wale waliotoa mwito wa saa ya hukumu." Alionyeshwa pia kwamba mitazamo mingine kuhusu "kile cha kila siku" ilizalisha "giza na mkanganyiko," ambavyo si sifa za Kristo. Miller alilitambua "kile cha kila siku" kuwa Roma ya kipagani alipojifunza Waraka wa Pili kwa Wathesalonike.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘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,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> Nikaendelea kusoma, nami sikuweza kupata mahali pengine popote ambamo [kile cha kila siku] kilipatikana, ila katika Danieli. Kisha [kwa msaada wa konkordansi] nikachukua yale maneno yaliyohusiana nacho, ‘kuondoa;’ ataondoa kile cha kila siku; ‘tangu wakati kile cha kila siku kitakapoondolewa,’ n.k. Nikaendelea kusoma, nikadhani sitapata nuru juu ya andiko hilo; hatimaye nikafika 2 Wathesalonike 2:7, 8. ‘Kwa maana ile siri ya uasi tayari inatenda kazi; lakini yeye azuiaye sasa ataendelea kuzuia, hata aondolewe njiani, na ndipo yule mwovu atafunuliwa,’ n.k. Na nilipofika kwenye andiko hilo, Ee, kweli ilivyoonekana wazi na tukufu! Hapo ndipo! Hicho ndicho kile cha kila siku! Basi, sasa, Paulo anamaanisha nini kwa ‘yeye azuiaye sasa,’ au anayezuia? Kwa ‘mtu wa dhambi,’ na ‘yule mwovu,’ inamaanisha Upapa. Basi, ni nini kinachozuia Upapa kufunuliwa? Kwani, ni Upagani; basi, ‘kile cha kila siku’ lazima kimaanishe Upagani.’-William Miller, Mwongozo wa Kuja kwa Mara ya Pili, ukurasa wa 66. Advent Review and Sabbath Herald, Januari 6, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Hatimaye, Uadventista wa Laodikia uliweka kando uelewa sahihi uliotolewa kwa Miller na wale waliotoa kilio cha saa ya hukumu, na badala yake ukakumbatia dhana potofu ya Uprotestanti uliopotoka kwamba "cha kila siku" kilikuwa kinawakilisha huduma ya Kristo katika patakatifu. Uelewa huo ni upuuzi katika ngazi nyingi, lakini zaidi ya kuwa wa uongo, unadai kwamba alama ya kishetani ni alama ya Kristo.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> Hivyo, ingawa joka kimsingi linamwakilisha Shetani, katika maana ya pili ni ishara ya Roma ya kipagani. Pambano Kuu, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller alitambua "kile cha kila siku" kuwa Roma ya kipagani, joka, lakini Uadventista wa Laodikia ulirithi wazo kutoka kwa Uprotestanti uliopotoka kwamba kinawakilisha huduma ya Kristo katika patakatifu pa mbinguni. Kukataa utambuzi wa Miller wa "kile cha kila siku" kuwa Roma ya kipagani kunamaanisha kukataa kweli iliyowasilishwa kwenye chati zile mbili takatifu ambazo zilikuwa utimilifu wa Habakuki sura ya pili. Hivyo basi ni kukataa kweli ya msingi, kama vile ilivyokuwa kukataa mara saba za Mambo ya Walawi sura ya ishirini na sita.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Kukataa ukweli kwamba “the daily,” inaashiria Roma ya kipagani, ni kukataa misingi ya Uadventista na mamlaka ya Roho ya Unabii. Kuitambulisha ishara ya Shetani kama ishara ya Kristo ni sawasawa na kuitambulisha kazi ya Kristo kama kazi ya Shetani.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> Kwa kumkataa Kristo, watu wa Kiyahudi walitenda dhambi isiyosameheka; na kwa kukataa mwaliko wa rehema, tunaweza kutenda kosa hilo hilo. Tunamtukana Mkuu wa uzima, na tunamweka katika aibu mbele ya sinagogi la Shetani na mbele ya ulimwengu wa mbinguni tunapokataa kuwasikiliza wajumbe wake waliotumwa kwa mamlaka yake, na badala yake kuwasikiliza mawakala wa Shetani, ambao wangemvuta nafsi mbali na Kristo. Mradi mtu aendelee kufanya hivi, hawezi kupata tumaini wala msamaha, na hatimaye atapoteza kabisa shauku yoyote ya kupatanishwa na Mungu. The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Waadventista wa Laodikia walipokataa ufahamu wa msingi kuhusu "kile cha kila siku" na nyakati saba, hawakukataa tu mamlaka ya Roho ya Unabii na misingi, bali pia walikataa kazi ya William Miller, ambaye alikuwa ameongozwa kufikia uelewa wake na malaika Gabrieli na malaika wengine.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> Mungu alimtuma malaika wake kuugusa moyo wa mkulima ambaye hakuamini Biblia, ili amwongoze kuchunguza unabii. Malaika wa Mungu walimtembelea mara kwa mara yule mteule, ili kuongoza akili yake na kumfungulia ufahamu wake kuhusu unabii ambao siku zote umekuwa wa giza kwa watu wa Mungu. Alipewa mwanzo wa mnyororo wa ukweli, naye akaongozwa kutafuta kiungo baada ya kiungo, hata akalitazama Neno la Mungu kwa mshangao na kuvutiwa. Akaona hapo mnyororo mkamilifu wa ukweli. Neno hilo ambalo alikuwa amelidhania halikuwa limevuviwa na Mungu sasa likamfungukia mbele ya macho yake katika uzuri na utukufu wake. Akaona kwamba sehemu moja ya Maandiko hueleza nyingine, na wakati kifungu kimoja kilipokuwa kimefungika kwa ufahamu wake, alipata katika sehemu nyingine ya Neno kile kilichokifafanua. Aliliheshimu Neno takatifu la Mungu kwa furaha na kwa heshima ya kina na kicho. Maandishi ya Awali, 230.

“His angel” is an expression that identifies the angel Gabriel.

"Malaika wake" ni usemi unaomtambulisha malaika Gabrieli.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> Maneno ya malaika, ‘Mimi ni Gabrieli, nisimamaye mbele za Mungu,’ yanaonyesha kwamba anashika cheo cha heshima ya juu katika mabaraza ya mbinguni. Alipokuja na ujumbe kwa Danieli, alisema, ‘Hakuna anayesimama pamoja nami katika mambo haya, ila Mikaeli [Kristo], mkuu wenu.’ Danieli 10:21. Kuhusu Gabrieli, Mwokozi ananena katika Ufunuo, akisema kwamba ‘Aliituma, akaijulisha kwa mtumishi wake Yohana kwa mkono wa malaika wake.’ Ufunuo 1:1. The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Kutambua alama ya kishetani kama alama ya Kristo si tu kuwa ni sambamba na dhambi isiyosameheka, bali dhambi isiyosameheka pia inahusishwa na kukataa wajumbe anaowatuma Kristo. "Kile cha daima" basi kinakuwa alama ya dhambi isiyosameheka, na inapofahamika kwamba "mteule," William Miller, aliongozwa kufikia ufahamu sahihi wa ukweli huo, na kwamba baada ya hapo ukakataliwa, jambo hilo linapatana moja kwa moja na Wathesalonike wa Pili, ambacho ndicho kifungu halisi cha Maandiko ambamo Miller alifanya ugunduzi wake. Kukataa ukweli huo ni ushahidi wa kutokupenda ukweli, na uasi huo husababisha kuondolewa kwa Roho Mtakatifu na kukabidhiwa roho mwovu ya Shetani, ambayo Paulo huitambua kama udanganyifu wenye nguvu.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Kama vile "wanyang'anyi wa watu wako", ambao "huthibitisha maono", "kile cha kila siku" ni ishara ya Roma ya kipagani. Katika muktadha wa Waraka wa Pili kwa Wathesalonike, Paulo anafundisha kwamba kukataa ujumbe wa sura ya pili ni ushahidi kwamba wale wanaofanya hivyo hawapendi ukweli. Kwa sababu hawapendi ukweli unaowakilishwa katika sura hiyo, wanapokea udanganyifu mkubwa.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Manabii wote wanazungumzia siku za mwisho, na vifungu vilivyoongozwa na Mungu vilivyotangulia katika makala hii vinabainisha kwamba nguvu ya upotovu huja juu ya wale wasioupenda ukweli wakati wa kumiminwa kwa Roho Mtakatifu. Kundi moja linapokea mafuta, na kundi lingine linapokea nguvu ya upotovu.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Roho Mtakatifu anamiminwa katika kipindi cha historia ambamo Roho Mtakatifu anaondolewa kutoka kwa wale wanaokataa ongezeko la maarifa linalofunuliwa wakati wa vipindi viwili vya majaribio vya wakati wa kutiwa muhuri, kuanzia Septemba 11, 2001 hadi sheria ya Jumapili inayokaribia. Kurudia kifungu cha awali:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘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.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> Ikiziangalia siku za mwisho, ile ile nguvu isiyo na mipaka inatangaza, kuhusu wale ambao ‘hawakukubali kuipenda ile kweli, wapate kuokolewa,’ ‘Kwa sababu hii Mungu atawapelekea upotevu wenye nguvu, wapate kuamini uongo; ili wahukumiwe wote wasioiamini ile kweli, bali waliridhia udhalimu.’ Wanapokataa mafundisho ya Neno lake, Mungu huiondoa Roho yake, na kuwaacha katika udanganyifu wanaoupenda. Maandishi ya Mapema, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Mstari juu ya mstari, Danieli anafundisha kwamba katika siku za mwisho, ni wanyang’anyi wa watu wako (ishara ya Roma) wanaoithibitisha maono. Wanyang’anyi hao pia wamewakilishwa kama “kile cha kila siku.” Sulemani anafundisha kwamba katika siku za mwisho wale wasio na maono huangamia, yaani kuwa uchi. Kuwekwa uchi ni kuwa Mlaodikia, na Mlaodikia ni bikira mpumbavu.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia huzungumziwa kama hali ya Laodikia. Review and Herald, Agosti 19, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Kuwa mwanawali mpumbavu wakati ujumbe wa kilio cha usiku wa manane unafika ni kudhihirisha kile ambacho Yohana ameandika katika Ufunuo sura ya kumi na sita kuwa, “aibu ya uchi wako.” Onyo la Yohana katika pigo la sita linahusiana na muungano wa pande tatu wa joka, mnyama na nabii wa uongo ambao, tangu 1989, wako katika mchakato wa kuiongoza dunia kuelekea Har-Magedoni.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Ujumbe wa Paulo katika Waraka wa Pili kwa Wathesalonike si tu kuhusu Roma ya kipagani kuwakilishwa na Danieli kama "kile cha kila siku", bali sura hiyo inasisitiza uhusiano wa Roma ya kipagani na Roma ya Kipapa. Roma ya kipagani ilimzuia (withholdeth) yule mtu wa dhambi asipande kiti cha enzi cha dunia mwaka 538. Mara tu Roma ya kipagani ilipoondolewa, ndipo "siri ya uasi," "yule mwovu" ambaye ni papa wa Roma, akafunuliwa. Katika sura hiyo Paulo anatambua uhusiano maalum wa kinabii kati ya Roma ya kipagani na Roma ya Kipapa. Kukataa mafundisho ya sura hiyo ni kukataa kweli na kupokea udanganyifu wenye nguvu.

> 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 2:3–12.

> Mtu yeyote asiwadanganye kwa namna yoyote; kwa maana siku ile haitakuja, isipokuja kwanza uasi, na afunuliwe yule mtu wa dhambi, mwana wa uharibifu; apingaye na kujikweza juu ya yote yaitwayo Mungu au kuabudiwa; hata aketi kama Mungu katika hekalu la Mungu, akijionyesha kwamba yeye ndiye Mungu. Je, hamkumbuki kwamba nilipokuwa pamoja nanyi niliwaambia mambo haya? Na sasa mnajua kinachomzuia, apate kufunuliwa kwa wakati wake. Kwa maana siri ya uasi tayari yatenda kazi; ila yule azuiaye sasa atazuia hata atakapoondolewa njiani. Ndipo yule mwovu atafunuliwa, ambaye Bwana atamwangamiza kwa pumzi ya kinywa chake, na kumharibu kwa uangavu wa kuja kwake; yeye ambaye kuja kwake ni sawasawa na kutenda kwake Shetani, pamoja na uwezo wote na ishara na maajabu ya uongo, na kwa udanganyifu wote wa uovu kwao wanaopotea; kwa sababu hawakupokea pendo la ile kweli ili waokolewe. Na kwa sababu hiyo Mungu atawapelekea nguvu ya upotevu, ili waiamini uongo; ili wote wahukumiwe ambao hawakuamini ile kweli, bali walipendezwa na udhalimu. 2 Wathesalonike 2:3-12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Kwa nini hawa watu wa siku za mwisho "wahukumiwe"? Kwa nini wanaletewa "nguvu ya upotevu"? Kwa nini "waangamia" na hivyo kufunua aibu ya uchi wao? Kifungu hiki kinasema ni kwa sababu hawakukubali kuipenda ile kweli, na ile kweli iliyowekwa wazi katika sura hiyo inaonyesha kwamba Roma ya kipagani, ufalme wa nne wa unabii wa Biblia, ingezuia Roma ya kipapa, ufalme wa tano wa unabii wa Biblia, kukalia kiti cha enzi mpaka upagani uondolewe.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Uhusiano kati ya Roma ya kipagani na Roma ya kipapa unaotambuliwa katika sura hiyo pia unatambuliwa na Yohana katika uhusiano kati ya kanisa la Pergamo na kanisa la Thiatira. Pergamo linaambatana na Roma ya kipagani na Thiatira ni Roma ya kipapa. Paulo na Yohana ni mashahidi wawili wa uhusiano wa mamlaka hizo mbili; vivyo hivyo kitabu cha Danieli.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Katika kitabu cha Danieli, uhusiano wa Roma ya kipagani na Roma ya kipapa umeelezwa mara kwa mara. Katika Danieli sura ya pili, unawakilishwa na mchanganyiko wa chuma na udongo wa mfinyanzi. Katika Danieli sura ya saba, Roma ya kipagani na Roma ya kipapa zote ni falme “tofauti,” na ijapokuwa Danieli sura ya pili inaonyesha mamlaka hizo mbili kama mchanganyiko, sura ya saba inabainisha kwamba mamlaka ya kipapa hutoka katika ufalme wenye pembe kumi wa Roma ya kipagani. Katika Danieli sura ya nane, pembe ndogo ya aya ya tisa hadi ya kumi na mbili ni Roma katika awamu zake zote mbili. Aya ya tisa na ya kumi na moja inaonyesha pembe ndogo katika jinsia ya kiume, hivyo kuitambulisha Roma ya kipagani, na aya ya kumi na ya kumi na mbili inaonyesha pembe ndogo katika jinsia ya kike, hivyo kuitambulisha Roma ya kipapa.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Katika Danieli sura ya nane, aya ya kumi na tatu, Roma ya kipagani na Roma ya kipapa zinaonyeshwa kama nguvu mbili za kuharibu. Roma ya kipagani ndiyo nguvu ya kuharibu ya "kile cha kila siku", na Roma ya kipapa ndiyo nguvu ya uasi inayoharibu. Katika sura ya kumi na moja, aya ya thelathini na moja, nguvu ya kuharibu ya "kile cha kila siku" ya Roma ya kipagani inasimamisha chukizo la uharibifu, ambalo ndilo nguvu ya kipapa. Katika sura ya kumi na mbili, aya ya kumi na moja, nguvu ya kuharibu ya "kile cha kila siku" ya Roma ya kipagani inaondolewa ili kusimamisha chukizo la uharibifu la upapa.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Uhusiano wa nguvu mbili za uharibifu za Roma ni mada kuu ya vitabu vya Danieli na Ufunuo, na uhusiano huo ndio Paulo anaoutambua kama ile kweli inayopaswa kupendwa ili mtu aepuke nguvu ya upotevu inayozaliwa na kuamini uongo. Mungu si wa kurudia-rudia, na kila uwakilishi wa uhusiano wa Roma ya kipagani na Roma ya kipapa hutoa ushuhuda wake wa kipekee juu ya jambo hilo, lakini kukataa ishara ya Roma katika siku za mwisho ni kukataa mvua ya mwisho na kupokea nguvu ya upotevu badala yake. Ni kutambulika milele kama Mlaodikia aliye uchi.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Wanahistoria Waadventista wa Laodikia, ingawa hawaonyeshi heshima yoyote ya kitakatifu kwa jukumu na kazi ya William Miller, wanatambua kwamba utambuzi wake wa uhusiano kati ya Roma ya kipagani na ya kipapa ndio uliokuwa muundo wa kinabii ambao juu yake alijenga matumizi yake “yote” ya kinabii. Gabrieli na malaika wengine walimwongoza Miller kufahamu uhusiano kati ya Roma ya kipagani na ya kipapa, lakini katika historia yake hakuiona Roma kama muungano wa sehemu tatu ulioundwa na joka, mnyama na nabii wa uongo.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Wakati wake, Marekani haikuwa bado imeanza jukumu lake kama nabii wa uongo, kwa kuwa Waprotestanti wa Marekani hawakuwa wamekuwa mabinti wa Roma hadi mwaka 1844, na kazi ya msingi ya Miller tayari ilikuwa imebainishwa kwenye chati ya 1843 iliyotolewa mwezi Mei 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Mnamo 1989, mistari sita ya mwisho ya sura ya kumi na moja ya Danieli zilifunuliwa, na mjumbe wa kipindi hicho alitambua kwamba kulikuwa na nguvu tatu ambazo shughuli zao za kinabii zilipitia kutoka mstari wa arobaini hadi wa arobaini na tano wa sura ya kumi na moja. Mfalme wa kusini katika mstari wa arobaini ni nguvu ya joka, mfalme wa kaskazini ni mamlaka ya kipapa ambayo ilikuwa imepata jeraha la mauti mwanzoni mwa mstari huo mnamo 1798, kwa mikono ya nguvu ya joka ya Ufaransa ya Napoleoni. Katika mstari huo mamlaka ya kipapa inaanza kazi ya kuponya jeraha lake la mauti. Mnamo 1989 mfalme wa kaskazini analipiza kisasi dhidi ya nguvu ya joka ya Umoja wa Kisovieti, ambayo wakati huo ilikuwa mfalme wa kusini. Mnyama wa Ukatoliki alipolipiza kisasi dhidi ya Umoja wa Kisovieti, alikuja na jeshi la niaba la Marekani, nabii wa uongo wa Ufunuo sura ya kumi na sita. Joka ambaye ni mfalme wa kusini, mnyama ambaye ni mfalme wa kaskazini, na nabii wa uongo wa magari ya vita, wapanda farasi na meli, wote wanaonyeshwa katika mstari wa arobaini, na mlolongo wa kinabii unakamilika katika mstari wa arobaini na tano, wakati mamlaka ya kipapa "inapofika mwisho wake, hakuna atakayemsaidia."

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Armagedoni, katika Ufunuo sura ya kumi na sita, ni eneo la kijiografia la mfano linalotambulisha uasi wa wanadamu unaotangulia kurudi kwa Kristo. Armagedoni ni ishara, na neno hilo limetokana na maneno mawili, “Har” likimaanisha mlima, na “Megiddo,” ambalo ni bonde la Yezreeli. Ukweli kwamba Yohana alichanganya mlima na Megiddo, ilhali Megiddo ni bonde, humjulisha mwanafunzi wa unabii kwamba Armagedoni ni ishara inayobeba rejeo la kijiografia, kwa kuwa hakuna mlima katika bonde la Yezreeli.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Bonde la Yezreeli lipo kati ya bahari tatu (Bahari ya Mediterania, Bahari ya Galilaya, na Bahari ya Chumvi) na Yerusalemu. Liko katikati kwa kiasi kaskazini mwa Israeli, na kuizunguka ni miili hii mitatu ya maji pamoja na Yerusalemu katika mielekeo tofauti. Mstari wa arobaini na tano wa Danieli sura ya kumi na moja ndiko mfalme wa kaskazini anapofikia mwisho bila yeyote wa kumsaidia, na mstari huo unautaja mwisho wake wa kijiografia kuwa kati ya bahari na mlima mtakatifu mtukufu wa Yerusalemu. Mstari wa arobaini wa Danieli sura ya kumi na moja unazitambulisha nguvu tatu ambazo ndizo mada ya uponyaji wa jeraha la mauti la mamlaka ya kipapa na hatimaye mwisho wake.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Kauli ya kwanza ya aya hizo inabainisha wakati wa mwisho mwaka 1798, wakati upapa ulipopokea jeraha lake la mauti, na aya ya arobaini na tano inabainisha jeraha lake la mauti la kudumu. Historia ya kinabii kati ya kifo cha kwanza na cha mwisho cha nguvu za kipapa inabainisha uasi wa wanadamu wanaporejesha ubora wa nguvu za kipapa, wakati jeraha lake la mauti linapoponywa kabla ya maangamizi ya mwisho ya nguvu za kipapa. Aya hizo sita zinabeba muhuri wa ukweli, kwa kuwa mwanzo na mwisho vyote viwili ni kifo cha nguvu za kipapa, na aya za katikati ni uasi wa wanadamu wakati jeraha la kwanza la mauti linapoponywa.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Miller alipewa nuru kutoka kwa malaika wa mbinguni kuhusu uhusiano wa Roma ya kipagani na Roma ya Kipapa. Ufunguo wa uelewa wa Miller wa mfano wa kinabii, ambao aliutumia katika matumizi yake yote ya kinabii, ulikuwa “ya kila siku” katika Wathesalonike wa Pili. “Ya kila siku” katika sura hiyo ni Roma ya kipagani, ambayo ndiyo iliyothibitisha maono ambayo William Miller alikuja kuyaelewa, kwa maana ni Roma, wanyang’anyi wa watu wako katika aya ya kumi na nne ya sura ya kumi na moja, wanaothibitisha maono hayo.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Mjumbe aliyeinuliwa ili kuelewa kuongezeka kwa maarifa mwaka 1989 alikuja kuelewa asili ya mara tatu ya Roma. Miller alikuwa mjumbe wa malaika wa kwanza na wa pili, naye akaelewa madhihirisho ya kwanza na ya pili ya Roma ili kuthibitisha maono aliyowasilisha kwa ulimwengu. Mjumbe wa malaika wa tatu alikuja kuelewa madhihirisho yote matatu ya Roma ili kuthibitisha maono aliyopewa kuyatangaza kwa ulimwengu.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Dhihirisho la kwanza la Roma lilikuwa Roma ya kipagani. Kutokana na Roma ya kipagani kulitokea Roma ya kipapa, dhihirisho la pili. Kutokana na madhihirisho yale mawili ya kwanza kukatokea Roma ya kisasa, muungano wa sehemu tatu wa joka, mnyama na nabii wa uongo.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Tutaendelea na mjadala kuhusu "the daily" katika historia ya Uadventista katika makala ijayo.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Yeye aonae yaliyomo ndani, asomaye mioyo ya watu wote, asema juu ya wale waliopokea nuru kuu: 'Hawahuzuniki wala kustaajabu kwa sababu ya hali yao ya maadili na kiroho.' Naam, wamechagua njia zao wenyewe, na nafsi yao yafurahia machukizo yao. Mimi nami nitachagua udanganyifu wao, nami nitaleta hofu zao juu yao; kwa sababu nilipoita, hakuna aliyenjibu; niliposema, hawakusikia; bali walitenda uovu mbele ya macho Yangu, na wakachagua kile nisichokipendezewa.' 'Mungu atawapelekea upotevu wenye nguvu, ili waamini uongo,' kwa sababu hawakupokea pendo la kweli, ili wapate kuokolewa,' 'bali walipendezwa na udhalimu.' Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> "Mwalimu wa mbinguni akauliza: 'Je, kuna udanganyifu mkubwa zaidi wa kuipotosha akili kuliko kujifanya kwamba unajenga juu ya msingi sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unatekeleza mambo mengi kwa kufuata mbinu za kidunia na unamtendea Yehova dhambi? Ee, huu ni udanganyifu mkubwa, udanganyifu wa kuvutia, unaotwaa akili za watu, wakati watu waliowahi kuijua kweli wakauchukulia mfano wa utauwa kuwa ndio roho na nguvu yake; wanapodhani kwamba ni matajiri na wameongezeka kwa mali na hawahitaji chochote, ilhali kwa kweli wanahitaji kila kitu.'"

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> Mungu hajabadilika kuwahusu watumishi wake waaminifu wanaohifadhi mavazi yao bila doa. Lakini wengi wanapaza sauti wakisema, 'Amani na salama,' ilhali maangamizi ya ghafula yanawajia. Isipokuwa toba ya kina ifanyike, isipokuwa watu wanyenyekeze mioyo yao kwa kukiri na kuupokea ukweli kama ulivyo katika Yesu, hawataingia kamwe mbinguni. Utakapofanyika utakaso katika safu zetu, hatutaketi kwa raha tena, tukijisifu kuwa matajiri na tumeongezewa mali, hatuhitaji kitu.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> "Ni nani awezaye kusema kwa kweli: 'Dhahabu yetu imejaribiwa motoni; mavazi yetu hayajatiwa doa na ulimwengu'? Nilimwona Mwalimu wetu akielekeza kwenye mavazi ya kile kinachoitwa haki. Akayavua, akaweka wazi unajisi uliokuwa umefichwa chini ya mavazi hayo. Kisha akaniambia: 'Je, huoni jinsi walivyofunika kwa unafiki unajisi wao na uozo wa tabia yao? "Jinsi gani mji mwaminifu umegeuka kuwa kahaba!" Nyumba ya Baba yangu imefanywa kuwa nyumba ya biashara, mahali ambapo uwepo wa Mungu na utukufu vimeondoka! Kwa sababu hii kuna udhaifu, na nguvu zinakosekana.'" Shuhuda, juzuu ya 8, 249, 250.

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